Aqeedatul Tahawi - 1 –

Foreward

All praise is due only to Allaah. We laud Him and beseech
His aid and beg forgiveness only from Him and believe in
Him and rely solely on Him. We seek salvation in Him
from the evils of our inner selves and the vices of our
actions. There is none to misguide one whom Allaah
intends to guide. I bear witness that there is no one worthy
of worship but Allaah, the One who has no partner. I also
testify that Hadhrat Muhammad ρ is the faithful servant
and the Last Rasul of Allaah. May Allaah Ta’ala’s mercy
be on him, his family and his Sahabaah (Radia Allahu
Anhum Ajmaeen) and may He bless them and raise their
status.

By the Grace of Allaah the translation of “Aqaaidul
Tahawi,” with the excellent commentary by Hadhrat
Muhammad Qari Tayyob (A.R) is in your hands. We have
included :-
1.) Information on Imaam Tahawi (A.R);
2.) Brief History on Qari Tayyob (A.R);
3.) Used our “Quraan Made Easy” translation basics
for the Ayats;
4.) Inserted the necessary Quraanic reference which
are not present in the original ;

We have made the translation easy to follow and simple to
understand. Also creating further sub – divisions in the text
format to enable readers to follow through systematically.
Example, if the text has 3 points with 3 separate
commentaries, we tried as far as possible were practical to
separate the 3 point text into 1 point beneath which the
relative respective commentary follows.
Aqeedatul Tahawi - 2 –


This work with it commentary from the Quraan, Ahadeeth
and sound logically elucidation should be utilized as a
standard text book for higher learning.

The current deviant sects and ideologies when examined
carefully will reveal that actually and in reality these are
but the off shoots and siblings of the older by-gone false
concepts of the confused sects which have been mentioned
both in the text (matn) and its valuable commentary. One
who studies properly and diligently will be able face and
answer the objections, challenges, misgivings and false
interpretations of the current flood of “Baatil” (erroneous)
sects, which are misled and mis-leading.

We make duaa for all who brought this dynamic work to
see the light of the day.

We request readers not to forget us in their duaas.

Allaah guides whomsoever He wants towards the Haqq.

A. H. Elias (Mufti)
1426/ 2005.







Aqeedatul Tahawi - 3 –


Imaam Al Tahawi

Imaam 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
Madhab.

Imaam Abu Ja’far Ahmad ibn Muhammad al –Azdi,
known as Imaam Tahawi after his birthplace in Egypt, is
among the most outstanding authorities of the Islaamic
world on Hadith and jurisprudence (fiqh). He lived at a
time when both the direct and indirect disciples of the Four
Imaams of law were teaching and practicing. This period
was the greatest age of Hadith and fiqh studies, and Imaam
Tahawi studied with all the living authorities of the day. Al
Badr al Ayni said that Imaam Tahawi was 12 when Ahmad
passed away, 27 when Bukhari passed away, 32 when
Muslim passed away, 44 when Ibn Majah passed away, 46
when Abu Dawood passed away, 50 when Tirmidhi passed
away, 74 when Nis’aa passed away. Kawthari relates this
and adds the consensus of scholars that Tahawi allied in
himself in the two knowledge’s of Hadith and fiqh, a
consensus that included, among others, al – Ayni and al –
Dhahabi. Ibn Kathir 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
memorizes of Hadith.” Kawthari states: “No – one
disregards Tahawi’s knowledge of the defective Hadith
except someone whose own defects have no remedy, and
may Allaah 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
Imaam Abu Hanifa’s works. Indeed, he has seen his uncle
Aqeedatul Tahawi - 4 –


and teacher turning to the works of Hanafi scholars to
resolve thorny issues of fiqh, drawing heavily on the
writing 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’ami 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
shools, 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
Islaamic authorities such as the four Imaam and their
authoritative followers on the doctrines enumerated in this
work, which are entirely derived from the undisputed
primary sources of Deen, the Noble Quraan and the
confirmed Hadith. Being a text in Islaamic 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 Sunnah.
As regards the sects mentioned in this work, familiarity
with Islaamic history up to the time of Imaam Tahawi
would be quite helpful. More or less veiled references to
Aqeedatul Tahawi - 5 –


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 Sunnah.
There is an explicit reference in the work to the
controversy on the creation of the Quraan 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 Islaamic 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 Jamaa’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 Nabi ρ as the
Saved Group. Kawthari, Maqdat L 500

The original author, Al Tahwi, was a scholar of Hadith and
a jurist. He was born in 293 in Egypt. His mentor was his
uncle Isma’il b. Yahya al Muzani who was one of the most
learned disciple of Imam Shafi. However, subsequently,
Tahawi parted ways with his uncle to adopt the Hanafiyy
school of thought, although that did not prevent him from
differing with certain opinions of Imaam Abu Hanifah
himself in preference of opinions of others.

Tahawi also studied under various Hadith scholars whose
number reaches three hundred. Understandably, several
Aqeedatul Tahawi - 6 –


scholars of repute have showered praise on Tahawi. Ibn
Yunus said: “Tahawi was a trustworthy, well-known,
intelligent scholar who was not succeeded by a scholar of
his stature.” This single opinion should suffice since the
opinions of Ibn Yunus are considered to be well
deliberated statements of fact, especially when he is talking
about scholars of Egyptian origin.

Nonetheless, Dhahabi too has stated in his “Tarikh al
Kabir” that Al Tahawi was an outstanding, intelligent
scholar of repute. Ibn Kathir has said about him in his “Al
Bidayah wa al Nihayah” that “he was one of the most
brilliant and trustworthy scholars of Hadith.”

The outstanding qualities of his writings are a thorough
research, abundance of material and an attractive manner
of presentation.

One of his works is “Aqidah al Tahawiyyah,” which is in
the hands of the reader. The textual material, although a
short discourse, is compressed with meaning. It follows the
methodology of the pious predecessors and is framed in
words that can neither be easily misinterpreted nor will
soon empty out their meaning to become sterile.

Another of his book is “Ma ani al Athar.” This is a
collection of essays of legal nature where he states a rule
and then substantiates it with the help of various evidence.
In the course of discussions he also takes up those legal
matters over which disagreement prevailed among the
jurists, presenting various points of view and then, finally,
states his own preference. This work inculcates in the
reader a capacity for research and higher learning, raising
his intellectual capabilities.

Aqeedatul Tahawi - 7 –


Another of his works is “Mushkil al Athar” in which he
presents such traditions of the Nabi, on whom be peace,
that seem to contradict each other. He endeavors, with
great success, to show how they could be reconciled.

Yet another of his works is “Mukhtasar fi al Fiqh Ala Furu
al Hanafiyyah” which deals with certain derivative
principles of Law.

Besides these published works there are several others to
his credit.

He passed away in 321 AH. May Allaah be pleased with
him.

M. R. Attique
Toronto, Canada.

***********************************************
********




Moulana Qari Muhammad Tayyib (A.R).

Birth

Moulana Muhammad Ahmad Qasimi (R.A) (1346 AH),
the son of Moulana Qasim Nanotwi (R.A) was a great
scholar of Islaam. He was the principal of Darul Ulum
Deoband for forty years. Initially he has two sons and a
daughter who passed away in their infancy. Thereafter, for
a long period, he had no offspring. The elders of Darul
Ulum were concerned because they wanted the progeny of
Aqeedatul Tahawi - 8 –


Moulana Qasim Nanotwi (R.A) to continue. Moulana
Abdus Sami (R.A) an ustadh at Darul Ulum, said that
Sheikhul Hind (R.A) called him one day and told him to go
to Fatehpur to a saint whose du’as were accepted to
supplicate for Moulana Muhammad Ahmad (R.A).
Moulana Abdus Sami (R.A) did as he was requested. The
saint asked him to come the next day.

When Moulana Abdus Sami (R.A) went to see him the
next day, the saint said that he had supplicated and that his
du’ad had been accepted. He also remarked that he was
given the glad tiding that Moulana Muhammad Ahmad
(R.A) would have a son who would become a Hafiz, Qari,
Alim and a Haji. The du’a manifested itself in the form of
Qari Muhammad Tayyib (R.A) who was born in Jumadath
Thaniyah 1315 AH (1897) in Deoband. His ancestral tree
links up with Sayyidina Abu Bakr τ. His grandfather,
Hujjatul Islaam, Moulana Muhammad Qasim Nanotwi
(R.A) was a famous saint and scholar of the Islaamic world
who laid the foundation of Darul Uloom Deoband in 1867.

Education

Qari Tayyib (A.R) was admitted to Darul Uloom in 1322
AH . All the great elders attended his admission ceremony
where Bismillaah was recited to commence his education.
He was seven years old at the time. Qari Abdul Wahid
Khan Illahabadi (A.R) was chosen for the task of teaching
him the recitation of the Noble Quraan. He completed
memorizing the Quraan at the tender age of eleven in 1326
A. He had a loud and melodious voice from his youth and
the teachers would listen with great enthuthiasm to his
recitation. Moulana Rashid Ahmad Gangohi (A.R) used to
call him to recite the Quraan. Hadhrat Gangohi (A.R) was
Aqeedatul Tahawi - 9 –


extremely pleased with his recitation and would make
plenty of du’as for him.

From amongst his mentors were ‘Allamah Kashmiri, Mufti
Azizur Rahmaan Uthmaani, Moulana Habibur Rahmaan,
Allamah Shabbir Ahmad Uthmani and Moulana Asghar
Husain (A.R). Qari Tayyib (A.R) said that he procured the
enthusiasm for Hadith from his father who had an expert
ability in explanations. He obtained the ability to explain
the meanings of the Ahadeeth from Allamah Kashmiri
(A.R) and the style of expressing the laws (Mas’aail) from
Allaamah Shabir Ahmad Uthmani (A.R) who was most
eloquent. He qualified in 1337 AH (1918).

Qari Tayyib (A.R) also had an interest in self defence and
military tactics which he learnt from a pious saint Amir
Shah Khan.

Spirituality

In 1339 AH he took ba’yah (pledge of allegiance) at the
hands of Sheikhul Hind (A.R) when the latter was just
released from Malta. Sheikhul Hind (A.R) passed away
five months later. Qari Tayyib (A.R) then turned to
Allamah Kashmiri (A.R) for spiritual guidance. The latter
did not make Qari Tayyib (A.R) take bay’ah but continued
guiding him. Moulana Habibur Rahmaan Uthmani (A.R)
suggested to Qari Tayyib (A.R) to take bay’ah at the hands
of Hadhrat Thanwi (A.R), which he did. In 1350 AH
Hakimul Ummat, Hadhrat Thanwi (A.R) conferred the
mantle of Khilafat on him.

Services to Deen.

Aqeedatul Tahawi - 10 –


When Qari Tayyib (A.R) first went to Bombay, the Ahle
Bid’ah (innovators) spread allegations against him and
labeled him the worst kafir since he was related to all the
elders of Deoband due to being their student or being
related to them. Coincidentally, when he delivered a talk,
more than 30 000 people attended it. He spoke for
approximately three hours and in this while completely
over whelmed the audience. After this speech, he was
invited to all parts of Bombay to deliver talks especially in
areas where the opponents were very vociferous against
the Ulama e Deoband. This series of talks lasted for 29
days. Large crowds attended his talks and Moulana
Ibrahim Balyawi (A.R) conferred the title of “Fatih
Bombay” (the conqueror of Bombay) to Qari Tayyib.

The condition of the people of Bombay before this was
such that if any Deobandi Alim visited any Masjid, they
would wash the Masjid after his departure. After Qari
Tayyib’s programmes, the people who pointed a pistol at
Moulana Abdush Shakur (A.R) threateningly, now took
Bay’ah at the hands of Qari Tayyib (A.R) and repented
from all their evil acts.

He was appointed the vice chancellor of Darul Uloom in
1341 AH during his teaching days. Then in 1348 AH he
was appointed the chancellor. During his tenure as the
chancellor, Darul Ulum progressed tremendously.

Besides his service to Deen in the form of teaching, he was
an outstanding orator. His talks became popular from his
student days. He could easily speak on any Islaamic
subject no matter how intricate for two to three hours
without any hesitation. His specialty was in unveiling the
secrets of Shariah.

Aqeedatul Tahawi - 11 –


From among his contemporaries were Mufti Shafi (A.R),
Allamah Idris Kandhelwi (A.R) and Moulana Badre Alam
Mirthi (A.R).

He penned many works some of which are: “Science and
Islaam,” “Talimate Islaam,” “The Philosophy of Salah”
and “Tarikh Darul Ulum Deoband.” His “Mawaa’iz” and
“Majaalis” have also been published.
Demise

During his last hours, Mufti Sa’id Ahmad and Moulana
Salim were present. Qari Tayyib (R.A) was completely at
ease. There was no sign of any tension on him nor was
there any groaning. Moulana Muhammad Ishaq (A.R), the
proprietor of Kutub Khanah Rahimiyah came during the
final moments when Hakim Mahmud was asking Qari
Tayyib (A.R) about his condition and the latter was
replying. This indicated that he was at some ease. Hakim
Mahmud placed his hand on Qari Tayyib’s stomach to
make a diagnosis. The latter breathed for about one and a
half minutes and then passed away. The people that were
present did not even realize that he had left this world. This
was in the month of Shawwaal 1403 AH (July 1983).







Aqeedatul Tahawi - 12 –








AQEEDATUT TAHAAWI


“We say about Allaah’s Unity
1
believing - by Allaah’s
help
2
- that Allaah is One
3
"

1). The Author begins with Towheed, because it is the
first tenet from amongst the tenets of Islaam, and it is the
first fundamental from amongst the fundamentals of Islaam
and Belief. It is the first thing that is binding upon a
(mature) believer, and it is the first Da`wat (invitation) of
all the Ambiyaa م`-'ا »+-'= to their respective nations, era after
era, age after age. To such an extent that Allaah
Subhaanahu Wata`ala had firstly testified to this Himself,
secondly, the angels have testified to this and thirdly, the
knowledgeable ones have testified to this.

Allaah Ta`ala states in the Qur`aan:

"Allaah is Witness (He clearly proves to His creation)
that there is no Ilaah but Him and the angels and men of
knowledge (are also witnesses to this, as proven by their
worship and glorification). (Allaah is always) Maintaining
(His creation) with justice (wisdom and sound judgement).
Aqeedatul Tahawi - 13 –


There is no Ilaah but Him The Mighty, The Wise." {Surah
Aal Imraan, verse 18}

And then The Seal of all Ambiyaa ρ was most
knowledgeable about the Kalimah of Towheed. Allaah
Ta`ala says:

Know well that none is worthy of worship but Allaah and
seek forgiveness for your shortcomings and for the
Mu'mineen men and women. {Surah Muhammad ρ, verse 19}

And then Allaah Ta`ala mentions the word “Anna” (Surely
/ Indeed l without doubt), which He had revealed to all His
Ambiyaa. This is the word of certainty.
He says:

We sent revelation to every Rasool before you (O
Muhammad ε, telling them) that, “Without doubt there is
no Ilaah but Me, so worship Me only.” {Surah Ambiyaa, verse 25}

Hence, Towheed, was the Deen of all the Ambiyaa, and it
was the way of the predecessors and the latter generations,
from amongst the truthful and pious ones, may Allaah
Ta`ala’s peace and salutations be upon all of them.

2). Holding on firmly to the words of Allaah Ta`ala:
"My ability is only from Allaah. Only on Him do I rely
and only to Him do I turn." {Surah Hood, verse 88}

3). As Allaah Ta`ala says: "He is Pure, and He is
Allaah, the One, the Omnipotent." {Surah Zumar, verse 4}
And as Allaah Ta`ala says: "Our Ilaah and your Ilaah is
One and (therefore) we surrender (Only) to Him (to His
commands)." {Surah Ankaboot, verse 46}

Aqeedatul Tahawi - 14 –


This is for certainty (that Allaah is One), however, as a
negation (of any other deity), Allaah Ta`ala mentions: If
there were other Aaliha besides Allaah in the heavens
and the earth, the (system of the) two would be in chaos."
{Surah Ambiyaa, verse 22}

An image of this chaos is mentioned in the Aayat: If there
were (others sharing power with Him), then every Ilaah
would have separated his creation (so that only he should
have control over them) and some would overpower the
others (in the fight for supremacy. This would have
resulted in the system of the universe being reduced to
chaos. However, since the universe is functioning
smoothly, it follows that such a scenario did not occur).
Allaah is Pure of the partners that they ascribe to Him
(Only He is in control and worthy of worship). {Surah
Mu'minoon, verse 91}

An image of the helplessness of the partners to divine
actions, is given in the Aayat: "It is Allaah Who has
created you, then sustains you, will then give you death
and again give you life (on the Day of Qiyaamah). Are
there any of your partners (gods) who can do any of this?
Allaah is Pure and Exalted above the partners they (the
Mushrikeen) ascribe to Him (because none can do what
He can do)." {Surah Room, verse 40}

The negation of many (deities) is the confirmation of One
(Allaah). All the Aayaat that negate Shirk (polytheism), are
proofs for the confirmation of Oneness.

***********************************************
********
“He does not have any partners
1
, there is nothing like
2

Him, and there is nothing that can overwhelm
3
Him”

Aqeedatul Tahawi - 15 –


“He does not have any partners
1
,
1). Allaah Ta`ala says: "Say (O Muhammad ρ!), 'Truly
my salaah, all my acts of worship, my life and my death
are for Allaah, the Rabb of the universe.He (Allaah) has
no partner. With this (Towheed) have I been commanded
(to adhere to) and I am the first of the Muslims." {Surah
An'aam, verses 162,163 }

As Allaah Ta`ala mentions regarding Yusuf υ υυ υ, (when he
said): "It is not (correct) for us to ascribe any partners to
Allaah" {Surah Yusuf, verse 38}, and then he said: "Are numerous
gods better or Allaah, Who is The One and The
Almighty?" {Surah Yusuf, verse 39}, and then He said: Decisions
rest only with Allaah. He has commanded that only He be
worshipped. This is the right Deen, but most people (the
Kuffaar) do not know it" {Surah Yusuf, verse 40}. Allaah Ta`ala
says, ordering Nabi ρ:
Say, “All praise is for Allaah, Who has not taken a child
(has neither sons nor daughters), has no partner in
kingdom and is not so weak that He requires an assistant.
Declare His greatness in abundance." {Surah Bani Israa'eel, verse
111}
there is nothing like
2
Him,
2). As Allaah Ta`ala says: "There is nothing like Him
(nothing can compare with His Being or His qualities) and
He is the All Hearing, the All Seeing {Surah Shura, verse 11}.
That is, there is neither comparison to Him in so far as
being is concerned, nor as far as quality, nor action, nor
rank, nor status.

and there is nothing that can overwhelm
3
Him”
3). As Allaah Ta`ala says: "Allaah is not such that
anything in the heavens and the earth can defeat him (He
is Capable of destroying people regardless of their power
and might). He is the All Knowing, Powerful." {Surah Faatir,
verse 44}
Aqeedatul Tahawi - 16 –



Helplessness exists either because of weakness or
deficiency in the ability of the doer, or due to a non-
existence of knowledge or a deficiency in knowledge.
Therefore, Allaah Ta`ala negates the first possibility with
His words of “Qadeer” (All-Powerful), and then He
negates the second possibility with the word “Aleem” (All-
Knowing).

Also in other instances He negates both these weaknesses
from His Magnanimous Being by disproving each one of
them. He says in negating the first: “And indeed Allaah,
He is The Sustainer, The One with Absolute Power.”
Hence Allaah Ta`ala confirms His Power and Absolute
Might, thereby unequivocally negating any weakness. In
negating the second, Allaah Ta`ala says: “And indeed
Allaah encompasses everything with His Knowledge.”
After He has fully encompassed everything, there is
absolutely no possibility and room for ignorance from any
angle. And where these two (ignorance and helplessness)
are negated, then weakness is also negated, and power and
might remain on their own. Nothing more can be said
beyond that. It is therefore fully established that indeed
Allaah Ta`ala does whatever He desires, nothing in the
heavens and earth can overwhelm Him. None can prevent
His actions or avert His Commands.
***********************************************
********
“There is no deity
1
other than Him. He is Eternal
2

without a beginning and enduring
3
without end. He will
never perish
4
or come to an end.”

“There is no deity
1
other than Him.
1). As Allaah Ta`ala mentions on the tongues of Hadhrat
Nooh υ, Hood υ, Saalih υ and Shu'ayb υ: "Worship only
Aqeedatul Tahawi - 17 –


Allaah. There is no Ilaah for you but Him." {Surah A'raaf, verses
59,65.73.85 }

He is Eternal
2

2). As Allaah Ta`ala says: “He is The First” {Surah Hadeed,
verse 3}. The Qur`aan emphasises it and to be first is
absolute, in that it has no limit beyond it in beginning.
There is no beginning. The word “Qadeem” is used to
describe this (something which has no beginning).
However, Allaah Ta`ala uses the word “Awwal”, this is
better than using Qadeem because it (Awwal) does not
denote what comes after it to be similar to it or that it
follows it. For Him are the Beautiful Names.

without a beginning and enduring
3
without end.
3). As Allaah Ta`ala says: “He is The Last” {Surah Hadeed,
verse 3}. The Qur`aan specifies and confirms this. To be the
last is specific in that it is something, which has no limit in
ending. It is something, which is everlasting. The Arabic
word ‘Daa`im’ (continuous) is used to specify this
condition. This demonstrates the continuity of His
existence. Thus He is ‘Qadeem’ - Always was and will
always remain.

He will never perish
4
or come to an end.”
4). As Allaah Ta`ala says: "Everything on earth shall
perish (on the Day of Qiyaamah if not sooner). (When this
happens,) Only the countenance of your Rabb the
Possessor of majesty and benevolence shall remain
(forever, without ever perishing)." {Surah Rahmaan, verses 26.27 }


In another Aayat, Allaah Υ says: "Everything shall perish
but His Countenance." {Surah Qasas, verse 88}

Aqeedatul Tahawi - 18 –


Indeed, existence is the essence of His Being. These
(existence and Allaah’s Being) are necessary corollaries.
Thus He is always existent. Never was He non-existent. It
is not possible that (the quality) of existence be separated
from Him and that non-existence be associated with Him.
His existence is always necessary. His eradication is
impossible.

***********************************************
********
“Nothing happens
1
except what He wills. No
imagination can conceive
2
of Him and no understanding
can comprehend
3
Him.”

1). As Allaah Ta`ala says regarding Hadhrat Nooh υ:
“My advice to you shall not benefit you if I intend to
advise you while Allaah intends to send you astray
(allows you to stray). {Surah 11, verse 34}

That is, what Allaah Wills will come to pass, and not what
they (people) desire.

As Allaah Ta`ala says:
Say, “Who can defend you against Allaah if He intends
evil or good for you? Besides Allaah, they (the Kuffaar
and Munaafiqeen) will not find any protecting friend, nor
any helper.'" {Surah Ahzaab, verse 17}

2). That is, the power of imagination cannot fathom or
comprehend Him; meaning that the natural comprehension
of imagination and thought, etc. cannot fathom Allaah
Ta`ala because they do not supercede (go beyond) the body
and natural senses. To such an extent that they cannot
reach the delicate blessed celestial forms, either.

Aqeedatul Tahawi - 19 –


It is for this reason that Nabi ρ said regarding the blessings
of Jannah that they are things which no eye had seen, no
ear has heard or no human heart can perceive. This is
notwithstanding the fact that Jannah is from amongst the
realms of physical form in the celestial world. Hence
when these thoughts and imaginations cannot discern the
blessed physical forms of the unseen, then how can it ever
reach or comprehend Al-Lateeful Khabeer (Most Kind All
Knowing)?

Noor (in general) is devoid of physical or spiritual form.
Allaah Ta`ala has created both of them and He has created
their inherent qualities as well. This Hadith (cited above)
is proof that the imagination and thoughts of man cannot
fathom or comprehend the unseen, especially the Being of
Allaah Ta`ala, Who is The Unseen.

3). As Allaah Ta`ala says: They are unable to
encompass (comprehend) His knowledge." {Surah TaaHaa, verse
110}

It is mentioned in the Sihaah: “I thought of a thing and
imagined it, and when I understood a thing, then I knew
it.”

Thus Allaah Ta`ala has negated His being comprehended
by the knowledge of the creation. Thus if His
comprehension by the creation is not possible with their
knowledge, what do you say about their comprehension of
Him by their imaginations? Indeed it is not logically
possible for the creation to comprehend their Creator,
neither with their sight, nor knowledge nor imagination,
because indeed, complete comprehension with all things
and from all sides, angles, qualities, traits, effects, actions,
etc. are from amongst the Qualities of Divinity. There is
Aqeedatul Tahawi - 20 –


no interference here by the intelligence of the servant. As
Allaah Ta`ala says: Allaah surrounds (has knowledge of
and is in control of) everything." {Surah 4, verse 126} Allaah
Ta`ala mentions in another Aayat: "Allaah surrounds
them from all over" {Surah 85, verse 20}

In conclusion, even the power of intellect (of man), that is
besides their power of thought and imagination, does not
have the ability to comprehend Allaah Ta`ala.
***********************************************
********
“He is different
1
from any created being. He is Living
and never dies
2
and is eternally active
3
and never
sleeps.”

“He is different
1
from any created being.
1). As Allaah Ta`ala says: "There is nothing like Him
(nothing can compare with His Being or His qualities) and
He is the All Hearing, the All Seeing {Surah Shura, verse 11}.
This is the negation in general of any being, quality and
action, (being similar to Allaah Ta`ala). Explanation on
this has passed. His Being is not like our beings. His
Qualities are unlike our qualities. Similar are all other
attributes and things. He knows every unclear and vague
thing, unlike us. His power is unlike ours. He Sees, not
like our seeing. He Hears, not like our hearing. Similarly,
he Ascends, not like our ascending and He Descends, not
like our descending. He Smiles not like our laughter. He
Establishes Himself on His Throne, not like our sitting on
our thrones (chairs). Because, indeed He is not like us.
There is no similarity to Allaah, nor any equal. Indeed
Allaah Ta`ala is THE Perfect Example. He is The Mighty,
The All-Wise.

He is Living and never dies
2

Aqeedatul Tahawi - 21 –


2). As Allaah Ta`ala says: "Rely only on The Living
(Allaah), Who cannot die and glorify His praises." {Surah
Furqaan, verse 58}

and is eternally active
3
and never sleeps.”
3). As Allaah Ta`ala says: Allaah (is such that) besides
Him there is no Ilaah, He is Ever Living, The Maintainer
(of everything). Neither drowsiness nor sleep overcomes
Him." {Surah Baqara, verse 255}
Since drowsiness and sleep are similar to death, in fact
they are sisters, according to the words of the Hadith. They
are hindrances and obstacles to life. Complete and perfect
life cannot exist with these deficiencies. Perfect Life is the
basis of being eternally active. Allaah Ta`ala has negated
for Himself the attribute of slumber and sleep. This
negation comes after the words “Ever Living, the One Who
sustains”. This is proof of His Perfect Life and perfection
in being eternally active.
***********************************************
********

“He creates
1
without His being in need
2
to do so and
provides
3
for His creation without any effort.”

“He creates
1

1). As Allaah Ta`ala says: "Allaah is the Creator of
everything." {Surah Zumar, verse 62}

Thus the Creator is Allaah Alone, and none else, because,
indeed the quality of creating is unique to Allaah. It is not
possible for the creation to create anything. The creation
has itself been granted its existence (i.e. it is itself a created
being), and this was not possible except by One who was
already in existence, by Himself. The creation did not
come into existence by itself, so how can it bring
Aqeedatul Tahawi - 22 –


something else into existence? As Allaah Ta`ala says, after
expounding on the creation of the heavens and the earth
and everything else: "This is Allaah’s creation, so show
me what those (gods that you Kuffaar worship) besides
Him have created!" {Surah Luqmaan, verse 11} Allaah Ta`ala says
in another Aayat: "It is Allaah Who has created you, then
sustains you, will then give you death and again give you
life (on the Day of Qiyaamah). Are there any of your
partners (gods) who can do any of this? Allaah is Pure
and Exalted above the partners they (the Mushrikeen)
ascribe to Him (because none can do what He can do)."
{Surah Room, verse 40}

without His being in need
2

2). As Allaah Ta`ala says: "I have created man and Jinn
only to worship Me. I require neither sustenance from
them nor do I want them to feed Me. (Rather) Without
doubt, Allaah is the Sustainer (He provides people with
their sustenance), the Possessor of absolute power,
Strong." {Surah Dhaariyaat, verse 56-58}

The negation of the need for food is the negation of needs.
Nevertheless, Ibaadat (worship) is the object of (the)
creation, according to the Qur`aan Shareef. This (purpose
of creation) was for (the benefit of) The Creator, and not
for the creation (i.e. the creation was not created for their
own benefit but to worship their Creator). As Allaah Ta`ala
says: "O people! You are all beggars before Allaah
(dependant on Him for everything) and (Only) Allaah is
Independent (not in need of anyone or anything), Most
Worthy of praise" {Surah Faatir, verse 15}.

Since Allaah Υ is the Absolute Self-Sufficient One and the
creation is in need of Him, for their creation and existence,
Aqeedatul Tahawi - 23 –


it is not possible for the Absolutely Self-Sufficient to be in
need of the needy.

to do so and provides
3
for His creation without any
effort.”
3). As Allaah Ta`ala says: "Without doubt, Allaah is
the Sustainer (He provides people with their sustenance),
the Possessor of absolute power, Strong." {Surah Dhaariyaat,
verse 58} By Allaah Ta`ala saying that He is the “the
Possessor of absolute power, Strong”, He is indicating
that to sustain (the creation) is easy for Him. There is no
difficulty or inconvenience in it for Him. Difficulty and
inconvenience are indicative of weakness, and He is pure
from all weaknesses. Allaah Ta`ala says: “the Possessor
of absolute power, Strong.”. In another Aayat, He says:
"Say, 'Should I take as a helper anyone else besides
Allaah Who has created the heavens and the earth and
Who feeds (all His creation) without Himself being fed
(all need Him while He needs none)?” {Surah An'aam, verse 14}

Allaah Ta`ala is indicating by the words “Who has created
the heavens and the earth”, at His Absolute and Complete
Power. There is absolutely no possibility or sign of
weakness in Him. And when He has no weakness, then
there is absolutely no exhaustion or difficulty for Him in
sustaining and providing (for His creation).
***********************************************
********
“He causes death
1
with no fear and restores to life
2

without difficulty.”

“He causes death
1
with no fear
1). As Allaah Ta`ala says regarding the nation of Saalih
υ when they were destroyed and annihilated: "So their
Rabb annihilated them because of their sins and made
Aqeedatul Tahawi - 24 –


their destruction widespread. Allaah does not fear the
consequences." {Surah Shams, verse 14,15}

As Allaah Ta`ala says: "To Him belongs the kingdom of
the heavens and the earth, He gives life and death and
has power over all things." {Surah Hadeed, verse 2}

Indeed full and total power over everything is the proof of
not having any fear of anything, which may be alive or
dead. Fear stems from helplessness, which is negatory of
full and total power and encompassment. If Allaah Ta`ala
did not have the control over life and death and if these
two were in the control of someone else, then He would
feared (Nauthubillaah) this other being when removing life
from a soul, because it may be that He is causing harm and
opposing (this other being). Therefore the control of these
two (life and death) are not in the control of any other
being. As Allaah Ta`ala says: "They do not have any
power over life, death or resurrection." {Surah Furqaan, verse 3}.
In fact, these two are entirely in His Control Alone,
because He is the One Who had created them. As He says:
“He has created death and life.” {Surah Mulk, verse 2}. In fact,
He is also the Only One Who has the Knowledge of these
two things, not anyone else. As He says: "Indeed it is only
We who give life and death and to Us shall be the
return." {Surah Qaaf, verse 43}

Whom should He fear when taking life?
What is the reason for Allaah Ta`ala, Most Mighty, to
fear? The possibility of Allaah Ta`ala having fear is Baatil
(spurious), in fact it is nonsensical. The author has attested
to this by stating: “He causes death with no fear...” Hence
we can safely and assuredly say that indeed Allaah Ta`ala
causes death without any fear and He gives life without
any crave.
Aqeedatul Tahawi - 25 –



and restores to life
2
without difficulty.”
2). “Al-Ba`ath” (resurrection), it refers to the life after
death, which will be granted on the Day of Qiyaamah. As
Allaah Ta`ala says: "Qiyaamah is about to happen
without any doubt and because Allaah will surely raise
those who are (lying) in their graves." {Surah Hajj, verse 7}

Allaah Ta`ala says in another Aayat: They (the Kuffaar)
say, “This is merely our worldly life (to enjoy) and we will
not be raised (resurrected on the Day of Qiyaamah).” If
only you could see (the time) when they will be made to
stand before their Rabb. He will say, “Is this
(resurrection) not the truth?” (Expecting mercy,) They
will reply, “Indeed, by our Rabb!” He will tell them,
“Taste the punishment because you committed kufr (in
the world).” {Surah An'aam, verse 29,30}

With regard to there being no difficulty in resurrection,
Allaah Ta`ala says: The Kuffaar think that they will never
be resurrected. Tell them, “Definitely by the oath of my
Rabb! You will certainly be resurrected and then you will
be informed of what you did. This is very simple for
Allaah.” {Surah Taghaabun, verse 7}

That is, there is absolutely no difficulty for Allaah Ta`ala
in resurrecting the creation.

Allaah Ta`ala says: (O mankind! To Allaah) Your creation
and resurrection is like (is as simple as creating and
resurrecting) a single soul (because either task requires
absolutely no effort from Allaah). Without doubt Allaah is
All Hearing, All Seeing (just as Allaah sees and hears
everything at the same time, He can resurrect all of
creation at the same time)." {Surah Luqmaan, verse 28}
Aqeedatul Tahawi - 26 –



That is the annihilation of the entire universe by Allaah
Ta`ala is like the annihilation of one soul (i.e. so
insignificant and simple). The reason for the ease in
resurrection lies in His not being dependant upon anything,
and in His absolute Power over everything. The existence
of Allaah Ta`ala is complete and so are His Qualities. This
necessitates that He is absolutely independent of
everything else when effecting any change or movement.
This makes it obvious that for Allaah Ta`ala to grant life is
extremely simple and easy, owing to His perfection and
His Absolute Power. As Allaah Ta`ala says: "This
(creation of man and reviving of dead earth) all happens
because Allaah is True (without Whom none of this can
take place), because He (Alone) gives life to the dead, and
because only He has power over all things…" {Surah Hajj,
verse 6}

Since His Absolute and All-Encompassing Power negates
weakness and helplessness, difficulty is also negated.

Another reason for the ease in resurrection is that it is
merely a repeat (of life given the first time). As Allaah
Ta`ala says: "As We originated the first creation, We
shall repeat it" {Surah Ambiyaa, verse 104}.

Logically, also, to repeat something is much simpler than
doing it for the first time. Hence, for that Being upon
whom the initial creation was a simple and untiring matter,
the repeat of the same will also be executed without any
difficulty. As Allaah Ta`ala says: "It is He Who
originated creation and will repeat (the act of creation),
which (judging in terms of human experience) will be
easier for Him (because people generally find it easier to
do something they have done before)." {Surah Room, verse 27}
Aqeedatul Tahawi - 27 –



***********************************************
********
“He has always existed
1
together with His Attributes...”

1). As Allaah Ta`ala says: He is Allaah, there is no
Ilaah but He. He is the Knower of the unseen and the
seen. He is the Most Compassionate, the Most Merciful."
{Surah Hashar, verse 22}
The meaning of the word “Allaah” which appears in the
Qur`aan, is that Being in Whom is combined all the
excellent and perfect Qualities, which are known as the
“Asmaa-ul-Husna”. In Qur`aanic terminology, the word
“Allaah” denotes to His Complete Being with all His
Qualities, and not a being which is void of any qualities. It
is a necessary corollary (in the belief in Allaah Ta`ala) that
His Qualities are not created. It is not possible for any
Quality to be absent from the Being of Allaah Ta`ala at any
point in time. Since Allaah Ta`ala Himself was always
existent, and this is unanimously accepted throughout the
ages and nations, it follows that His Qualities were also
always existent, and are an integral part of His Being. It is
part of His Being and cannot be separated. This Aayat
proves that indeed Allaah Ta`ala’s Being was always
existent with His Qualities. Just like He was existent since
time immemorial so too were His Qualities.

***********************************************
********
“Since before
1
His 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.”

Aqeedatul Tahawi - 28 –


1). That is, Allaah Ta`ala was with these Perfect
Qualities before He created the creation. None of His
(already existent, perfect) Qualities were added to or
increased after He created the creation or owing to the
creation. Similarly, none of these Qualities will decrease
after the creation is annihilated, or due to its annihilation.
He always was there with His Qualities and will remain
forever with His Qualities, prior to the creation and even
after their annihilation. As Allaah Ta`ala says: " Allaah is
the Creator of everything, and He is the Administrator of
all things. The keys (control) of the heavens and the
earth belong to him. Those who disbelieve in Allaah’s
Aayaat are the real losers." {Surah Zumar, verses 62,63}

When He created the creation, He was Allaah, Alone. This
is the claim of the Qur`aan. Naturally, the Creator comes
before the creation, otherwise nothing would be found, if it
were not created before. If you were to find them without
having been created, then it would be necessary to accept
that they were uncreated, and that they are independent of
being created. This is impossible and contrary to the
obvious. This confirms that it is necessary for the Creator
to have been there before the creation. And since He was
always existent, He was so with all His Qualities, since
they are inherent with His Being, and are not able to be
separated from Him. Therefore, it is confirmed that indeed
Allaah Ta`ala’s Qualities always were existent in Him, just
as He was always existent. Also, for these Qualities to be
separated from Him or for Him to be free of them is
impossible. Similarly, it is more impossible to accept that
new Qualities are created in Allaah Ta`ala as time goes on.
Hence, He is the Creator before the creation (came into
existence) and He is the Creator after the creation (is
annihilated). When we say that He was the Creator before
the creation, it means that He was able to create and He
Aqeedatul Tahawi - 29 –


had this Power and Knowledge. He brought the creation
into existence when He so desired and Willed. Just as the
Quality of creation was always with Him, so too were all
His other Perfect Qualities. All His Qualities were always
there in His Being, regardless of whether they were made
apparent or not. He was (is and will be) able to show what
He wanted of His Qualities when He desired. He does
whatever He Wills. He protects when He pleases, He
nourishes when He wants. He gives life to whom He
pleases and gives death also to who and when He pleases.
Just like a writer, at the time of writing, is regarded as a
writer by his action (of physically writing). His quality of
being a writer will not be removed from Him when He is
not in the act of writing, because He is a writer by his mere
ability. That is, the quality of writing is an integral part of
His being. He will act according to it, when and how He
desires.

***********************************************
********
“It was not
1
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 be described as ‘The
Originator’. He was always the Rabb, even when there
was nothing to be Rabb of, and always the Creator, even
when there was no creation. 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 had created them. 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’.”

Aqeedatul Tahawi - 30 –


1). Indeed the Qur`aan Shareef attributes these Qualities
to His Pure Being, whilst using the past tense. Also, all the
pure and perfect qualities are attributed to His Great
Names, when it says: “And Allaah is Aware of all things”,
“And Allaah encompasses all things”, “And Allaah has
power over that”, “And Allaah has power over all
things”, “And Allaah is All-Hearing, All-Seeing”, “And
Allaah is Independent and worthy of all Praise” – The
use of the word “kaana” in these sentences indicates that
all these qualities existed in Allaah Ta`ala from before and
are still existent. They are all inherent in His Being. This
proves that His Being was always existent. They also
indicate towards this fact that His Knowledge was always
existent, with His Being and it is present in His Name. It
was there before He created the creation. Its existence was
unaffected by the creation. When it is established that the
enactment of these Qualities remained unchanged and
unaffected by the creation, they were before as they are
now and will always remain so. Similarly, the Names of
these Qualities always were and will always remain the
same. They are not merely names that exist at the time of
enactment. They are inherent Qualities to His Being. As
Allaah Ta`ala mentions: "He is Allaah, the Creator, the
Perfect Maker, the Fashioner Who has the most beautiful
names. Whatever is in the heavens and the earth glorifies
Him. He is the Mighty (with absolute power), the Wise
(with absolute knowledge and wisdom)." {Surah Hashar, verse 24}


These Qualities are mentioned with a few others in this
Aayat and they are neither restricted to place, time nor
tense. The clear indication is that He was Creator, Inventor
and Bestower, before He created the creation and always
before that. Also, that He had these Qualities after He
created the creation until forever.
Aqeedatul Tahawi - 31 –



We have therefore established that Allaah Ta`ala was
always with His Qualities and will always remain with
them. Just as we would not call a writer, a writer, only
when he does the act of writing, but the title of ‘writer’ will
be given to a person who had the quality of writing even
before he actually does some writing and after he writes.

***********************************************
********
“He created
1
creation with His Knowledge. He appointed
destinies
2
for those He created. He allotted
3
to them
fixed life spans.”

“He created
1
creation with His Knowledge.
1). As Allaah Ta`ala says: “Does the One Who created
(you and your actions) not know" {Surah Mulk, verse 14}.
Logically and rationally, we accept that it is the Creator of
everything that has bestowed the creation with knowledge
and perfection, because He is the One Who has created
everything. He is the One Who has started the creation and
laid down for it, its guidelines. As He says: “Our Rabb is
He Who granted each thing its (appropriate) form and
then guided it (showed it what it ought to be doing and
how to live).” {Surah Taahaa, verse 20} It is not possible for the
Creator of perfection to be free of it, in fact He is most
worthy of it and He is the One Who had it first. It is
necessary for the Creator to have full knowledge of His
creation, even before it was created. If this was not the
case, then how would He have laid things down (created it)
if He was ignorant, Nauthubillaah!

He appointed destinies
2
for those He created.
2). As Allaah Ta`ala says: He (Allaah) has created
everything, and then meticulously perfected them." {Surah
Aqeedatul Tahawi - 32 –


Furqaan, verse 2}. Allaah Ta`ala says in another Aayat: “We
have certainly created everything by (finely calculated)
measure (so that everything meets the requirements for its
task and so that everything happens when it is destined to
happen)." {Surah Qamar, verse 49}

In another Aayat, Allaah Ta`ala states: "We have with Us
the treasures of all things (rain, mineral wealth, food,
spiritual guidance, etc) and We send them down only in
stipulated quantities (as the need arises, according to
Allaah’s wisdom)" {Surah Hijr, verse 21}.

He allotted
3
to them fixed life spans.”
3). As Allaah Ta`ala says: Allaah has created the
heavens and the earth with the truth (for good reason)
and for an appointed term (Have they not deduced that
just as everything else in this world comes to an end, so too
will the universe come to an end on the Day of Qiyaamah,
when everyone will be required to face Allaah?).
(However,) Many people reject their meeting with their
Rabb (even though their very logic demands that a time
must come when wrong-doers have to be taken to task and
good-doers have to be rewarded)." {Surah Room, verse 8}

The appointed term of a thing is its lifespan (age). The age
of everything is specified. As Allaah Ta`ala says: “ all that
is between them”, i.e. the age of everything between the
heavens and the earth is specified and set out. The
completion (of a things life-span) is death. Hence,
everything, that is between the heavens and the earth has
been specified with a limit to its life-span. Everything will
expire at the end of its specified time. The Qur`aan has
mentioned the expiry of many things that exist in the
universe, like the jinn, man, stars, etc.

Aqeedatul Tahawi - 33 –


***********************************************
********
“Nothing about them was hidden
1
from Him before He
created them, and He knew
2
everything that they would
do before He created them. He ordered
3
them to obey
Him and forbade them to disobey Him. Everything
4

happens according to His decree and Will, and His Will
is accomplished.”

“Nothing about them was hidden
1
from Him before He
created them,
1). The commentary of this is as was explained by the
author =ا ª-=ر in the previous commentary of “He created
creation with His knowledge”, and the Aayat: “Does the
One Who created (you and your actions) not know" {Surah
Mulk, verse 14}

and He knew
2
everything that they would do before He
created them.
2). Two things are derived from the Aayaat; one is that
the Creator of the creation is Allaah Ta`ala, as He says:
“And Allaah has created you and whatever you do” {Surah
Saaffaat, verse 96}. Second is that the Creator of things, Knows
about them, as He says; “Does the One Who created (you
and your actions) not know" {Surah Mulk, verse 14}

Hence, it is established from the combination of these two
Aayaat, that indeed Allaah Ta`ala is knowledgeable of the
actions of the creation even before they were created. This
is so because it is He Who has laid down for them
whatever actions they execute. Then how is it possible for
the One Who has laid down their (creation’s) actions, and
then He is not aware of what He has laid down?

Aqeedatul Tahawi - 34 –


He ordered
3
them to obey Him and forbade them to
disobey Him.
3). As Allaah Ta`ala says: "Verily Allaah instructs
(people to carry out) justice, Ihsaan (do things well, as
well as doing everything with the consciousness that
Allaah is watching), and giving (charity) to relatives. And
Allaah forbids immoral behaviour, evil and oppression.
He advises you so that you may take heed (and thereby
save ourselves from ruin and Jahannam)." {Surah Nahl, verse 90}

The Qur`aan Shareef is replete with Commands and
Prohibitions. The author, by stating: “He ordered them to
obey Him”, indicates towards the fact that mankind is
restrained by the Shari'ah, with his intelligence,
understanding and choice. Man is not inanimate, that he
has no intelligence, or Shari'ah, or guide. He was not
created in vain. He was neither left useless, nor in futility
nor in vain. He was created to obey his Creator and to
worship Him. It is necessary for the creation to act in
accordance to the pleasures of His Rabb. He should not
traverse the path (of life) except by abiding to the
Commands of Allaah Ta`ala and abstaining from whatever
he has been prohibited from. He has been ordered to obey
Allaah Ta`ala and has been ordained to abstain from the
prohibitions.

Everything
4
happens according to His decree and Will,
and His Will is accomplished.”
4). Allaah Ta`ala has stated regarding the wind: "We
placed the wind at his service, which would blow gently
by his command (transporting him) wherever he wished to
go." {Surah Saad, verse 36}

Allaah Ta`ala states regarding the sun: "The sun travels
towards its destination (within its orbit without straying
Aqeedatul Tahawi - 35 –


from its course). This is the arrangement of the Mighty,
the All Knowing." {Surah Yaaseen, verse 38}

Allaah Ta`ala states regarding the ships: "…including the
ships that navigate the oceans by His command?" {Surah
Hajj, verse 65}. Such examples are plentiful in the Qur`aan-e-
Kareem.

***********************************************
********
“The only will that people have is what He Wills
1
for
them. What He Wills for occurs and what He does not
Will, does not occur. He gives guidance
2
to whoever He
Wills, and protects them, and keeps them safe from harm,
out of His Generosity
3
and He leads astray whoever he
Wills, and abases them, and afflicts them, out of His
Justice
4
.”


“The only will that people have is what He Wills
1
for
them. What He Wills for occurs and what He does not
Will, does not occur.
1). As Allaah Ta`ala says: "You cannot will anything
without Allaah’s will" {Surah Insaan, verse 30}
How true is the following saying:

“Whatever You have not desired, will occur, even if I did
not desire so
And whatever I desire, if You have not desired it, it will not
occur.”

He gives guidance
2
to whoever He Wills, and protects
them, and keeps them safe from harm,
Aqeedatul Tahawi - 36 –


2). As Allaah Ta`ala says: " Allaah sends astray whom
He wills and He shall place whom He wills on the
straight path (Islaam)." {Surah An'aam, verse 39}
As Allaah Ta`ala mentions that Hadhrat Moosa υ said:
This is but a test from You by means of which You send
astray whoever You please and guide whoever You
please." {Surah A'raaf, verse 155}

As Allaah Ta`ala says: "Whoever Allaah wishes to guide,
He expands his bosom for Islaam (by placing the light of
Imaan into it). (On the other hand,) Whoever He desires to
send astray, He narrows and constricts his bosom (by
means of wayward ideas so that it cannot accept
Imaan)…" {Surah An'aam, verse125 }

These texts point to this fact that whatever Allaah Wills
will take place and whatever He does not Will does not
take place. How can something occur in His Domain that
He does not Desire?

Guidance, deviation, honour and disgrace, all of this is
subjected to the Will of Allaah Ta`ala.

out of His Generosity
3
and
3). Generosity, is granted to the deserving servant. And
Allaah Ta`ala showers blessings upon him as He warrants
it. Allaah Ta`ala’s Generosity is a benefaction upon His
servants. His protection for the servant is to safeguard him
from any harm.

He leads astray whoever he Wills, and abases them, and
afflicts them, out of His Justice
4
.”
4). Adl (Allaah Ta`ala Justice) upon His slaves is the
retribution and compensation (for their actions) without
any excesses or oppression. The servant of Allaah Ta`ala is
Aqeedatul Tahawi - 37 –


given his just rewards for his (evil) actions, without any
excessiveness or harm. Hence Adl is the equal retribution
of that which is by Allaah Ta`ala without excessiveness or
holding back.

Therefore, Allaah Ta`ala’s blessings are from His
Generosity and punishments and hardships are from His
Adl. As Allaah Ta`ala says: "(O mankind!) The
misfortunes that afflict you are a result of the (evil)
actions you earn, and (because of your many sins, you
deserve to suffer even more adversities, but) Allaah
pardons a great deal (of your sins, because of which you
are spared many more hardships)." {Surah Shura, verse 30}

Hence the affliction of punishment is in proportion to the
doings of man. This is an indication of His Adl. His
Forgiveness, even though one is not deserving thereof, is a
sign of His Generosity. As Allaah Ta`ala says: "Whatever
good comes to you is from Allaah and whatever
misfortune befalls you is from yourselves (because of the
evil that you do)" {Surah Nisaa, verse 76}. The bestowment of
goodness and blessings is reward multiplied. It is granted
by Allaah Ta`ala upon whomsoever He wishes. The
affliction of punishment and difficulties is from the Adl of
Allaah Ta`ala, which is in lieu for the (evil) actions of man.
All of man are at the beck and call of the desire of Allaah
Ta`ala and are suspended between His Mercy and Adl.

***********************************************
********

“All of them are subject to His Will between either His
Generosity or His justice. No one can ward off
1
His
Decree”

Aqeedatul Tahawi - 38 –


1). As Allaah Ta`ala says: "If Allaah afflicts you with
(any) harm, none can remove it besides Him. (On the
contrary,) If He intends (any) good for you, then none
can prevent His grace (none can stop the good from
reaching you). He bestows His grace on those of His
bondsmen whom He pleases and He is the Most
Forgiving, the Most Merciful." {Surah Yunus, verse 107}

As Allaah Ta`ala says: There is none to withhold the
mercy Allaah opens to His people (such as rain,
sustenance, spiritual upliftment), and there is none to
release the mercy that He withholds. He is the Mighty
(Able to do as He pleases without anyone to challenge
Him), the Wise (knows exactly when and on whom to
shower His mercy)" {Surah Faatir, verse 2}.

Allaah Ta`ala says: "Undoubtedly, if you ask them (the
Mushrikeen) who created the heavens and the earth, they
will certainly reply, “Allaah!” Say, “Tell me about those
whom you worship besides Allaah. If Allaah wishes that
any harm should afflict me, can they avert the harm? Or
if Allaah wishes to shower mercy upon me, are they able
to restrain His mercy?” Say, “Allaah is enough for me,
and only in Him should those who have trust place their
trust.” (Although the Mushrikeen worshipped many idols,
they acknowledged that it was Allaah Who created the
universe and Who had control over everything) {Surah Zumar,
verse 38}.

Allaah Ta`ala says: "When Allaah intends evil
(misfortune) to befall a nation, there is none to turn it
away it. They (on whom the evil befalls) will have no
helper besides Allaah." {Surah Ra'ad, verse 11}

Aqeedatul Tahawi - 39 –


***********************************************
********
“Or put back
1
His Command or overpower
2
His affairs.
He is exalted beyond having opposites
3
or equals
4
. We
believe
5
in all of this and are certain that everything
comes from Him. And we are certain that Muhammad
6

(sallallahu alaihi wasallam)”

“Or put back
1
His Command
1). As Allaah Ta`ala says: "Allaah commands (His
creation) and there is none to avert (prevent) His
command. He is swift in reckoning (calling people to
account for their actions)." {Surah Ra'ad, verse 41}

or overpower
2
His affairs.
2). As Allaah Ta`ala says: "Allaah is Predominant
(keeps prevailing) over His affairs, but most people do not
know (the secrets of divine planning)." {Surah Yusuf, verse 21}

He is exalted beyond having opposites
3

3). Opposites refer to adversaries, whether they are
similar or not. It is not possible for anything to be an
adversary to Allaah Ta`ala in any aspect. He does what He
pleases and He decrees as He Wills. As Allaah Ta`ala says:
Say, “He Allaah is One.” {Surah Ikhlaas, verse 1}

or equals
4
.
4). Equals are similarities. It is not possible for anything
to be equal to Allaah Ta`ala in any aspect. As Allaah
Ta`ala says: "So never make others equal (partners) to
Allaah (in worship) when you know (that they cannot
create as Allaah creates and therefore do not deserve to be
worshipped)" {Surah Baqara, verse 22}. As Allaah Ta`ala says:
“There is none equal to Him (neither in His Being nor in
His qualities).” {Surah Ikhlaas, verse 4}
Aqeedatul Tahawi - 40 –



We believe
5
in all of this and are certain that everything
comes from Him.
5). Imaan means to recognise the Truth with certainty,
and with absolute submissiveness and true acceptance.
Yaqeen means the establishment (of Imaan) in one’s heart.
That is, we believe with absolute certainty in our hearts
and our firm belief is that there is no opposite or equal to
Allaah Ta`ala.
And we are certain that Muhammad
6
(sallallahu alaihi
wasallam)”
6). Allaah Ta`ala mentions regarding him in His Noble
Kitaab, by two praiseworthy names, i.e. Muhammad and
Ahmad. Allaah Ta`ala says, in the first instance: "As for
those who have Imaan, who do righteous deeds and who
believe in what has been revealed to Muhammad ε…"
{Surah Muhammad ρ, verse 2}

Secondly, Allaah Ta`ala says from Hadhrat Isaa υ: "…and
(I am) giving (you) the good news of a Rasool to come
after me (among the Arabs), whose name will be Ahmad
(referring to Rasulullaah ρ).” {Surah Saff, verse 6}

He ρ is the Divinely-sent epitome in this universe of
knowledge, appearance, beauty, status, honour and
perfection. He is unique amongst the creation and there is
none in the creation that is like him. Nabi ρ said: “The first
thing that Allaah Ta`ala created was my Noor and He
sealed (Nabuwwaat) with it.” Nabi ρ said: “The
Nabuwwaat was sealed with me.”

Hence he was the first of creation in being created and he
was seal of Ambiyaa. May Allaah Ta`ala’s choicest
blessings and peace be upon him.

Aqeedatul Tahawi - 41 –


***********************************************
********
“Is His chosen servant
1
and selected
2
Rasul”

“Is His chosen servant
1

1). He excels in the perfection of being Allaah Ta`ala’s
bondman, because indeed this perfection of his is of the
highest stage and is the root of all perfection. Nabi ρ was
the noblest specimen of perfection (amongst the creation).
It is for this reason that Allaah Ta`ala refers to him in the
dearest of terms, with the word “Abd” (slave), when
Allaah Ta`ala says: "Pure is that Being Who transported
His slave (Rasulullaah ρ) by night" {Surah Bani Israa'eel, verse 1}.
Allaah Ta`ala says: When Allaah’s slave (Rasulullaah ρ)
stood up to supplicate to (worship) Him, they (the
Kuffaar) densely crowd around him (to intimidate him so
that he stops worshipping Allaah)." {Surah Jinn, verse 19}

Allaah Ta`ala says: "Then (Allaah) sent that revelation to
His slave, which He revealed" {Surah Najm, verse 10}.

Allaah Ta`ala says: "If you are in doubt about what We
have revealed to Our bondsman…" {Surah 2, verse 23}

Allaah Ta`ala says: "Blessed indeed is the Being Who
revealed the Decider (the Qur'aan, which differentiates
between right and wrong, Halaal and Haraam, etc) to His
bondsman (Rasulullaah ρ)..." {Surah Furqaan, verse 1}

It is due to all this that our Nabi ρ deserves the highest
stage in honour and status. He deserves the noblest
position amongst all the creation. He is the leader of all of
Bani Aadam (mankind). He was the chief and the leader of
all the Ambiyaa.
Aqeedatul Tahawi - 42 –



and selected
2
Rasul”
2). As Allaah Ta`ala says: “…and who follow the
Rasool (who is also) the untutored Nabi (Muhammad ε,
about) whom they find (his name and description) written
in the Torah and the Injeel (both of which they have) with
them. {Surah A'raaf, verse 157}

Allaah Ta`ala says, speaking to Nabi ρ: " O Nabi ρ! We
have certainly sent you as a witness (who will bear
testimony against the Kuffaar of all nations on the Day of
Qiyaamah), a carrier of good news (to the Mu'mineen that
they will enjoy Jannah), a warner." {Surah Ahzaab, verse 45}

***********************************************
********



“And His Messenger with whom He is well pleased
1
. And
that he is the seal of all Ambiyaa
2


“And His Messenger with whom He is well pleased
1
.
1). As Allaah Ta`ala says: "Muhammad ε is Allaah’s
Rasool" {Surah Fatah, verse 29}. In another Aayat, Allaah Ta`ala
says: "Muhammad ε εε ε is but a Rasool (of Allaah)" {Surah Aal
Imraan, verse 144}. In another Aayat Allaah Ta`ala says,
addressing Nabi ρ: "O Rasool ε! Propagate what
(everything that) has been revealed to you from your
Rabb" {Surah Maa'idah, verse 67}.

The words “Istafaa”, “Ijtabaa” and “Irtadhaa” are all
similar in meaning. The aim here is to explain the fact that
Nabi ρ was specially chosen as a Rasul and granted the
Aqeedatul Tahawi - 43 –


honour of conveying the Message. Indeed, Nabuwwaat is a
gift from Allaah Rabbul Izzat, it is not something that can
be earned by the servant of Allaah. As Allaah Ta`ala says:
"Allaah knows best where He wishes to place His
message (Allaah knows who qualifies to be His Rasool and
where to send him)" {Surah An'aam, verse 124}. Allaah Ta`ala says:
"Your Rabb creates whatever He wills and selects
(whoever He wills to be a Nabi and whatever injunctions
He deems appropriate for a nation)" {Surah Qasas, verse 68}.

And that he is the seal of all Ambiyaa
2

2). As Allaah Ta`ala says: "Muhammad ε εε ε is not the
father of any men among you, but he is Allaah’s Rasool
and the seal of all Ambiyaa (after whom there shall never
come another Nabi)" {Surah Ahzaab, verse 40}.

The numerous Ahaadith relating the Nabi ρ being the seal
of Ambiyaa have reached the rank of “Tawaatur” (i.e.
they are authentic to the highest degree). The Nabuwwaat
has been sealed with regard to the necessities of the Deen
and the foundations of it are perfected. This is corroborated
by the Qur`aanic text, when Allaah Ta`ala says: "Today I
have perfected your Deen for you" {Surah Maa'idah, verse 3}.
That person who denies this fact or interprets it in any
other way becomes a kaafir, since interpretations in the
foundations of the Deen are of no consequence.

Know that all the perfections in man are subservient to the
perfections of Nabuwwaat and all the perfections of
Nabuwwaat are subservient to the Seal of Ambiyaa. He
that is the Seal, is the culmination of the perfections and
achievements of all the predecessors. In fact the
fountainhead of all mankind was Muhammad (sallallahu
alaihi wasallam). The text of the Qur`aan and the claim of
Nabi ρ bear testimony to the fact that he is in fact the seal
Aqeedatul Tahawi - 44 –


of all Ambiyaa. Nabi ρ said (part of a lengthy Hadith): “I
am the seal of all Ambiyaa”, Nabi ρ also said: “The
Nabuwwaat has been sealed with me.”

And he ρ, due to his being the Seal of all Nabuwwaat, was
perfect in all attributes (of man), to the highest degree, as
far as knowledge, actions, creation, status and honour is
concerned. However, as far as his knowledge is concerned
it surpassed the combined knowledge of all his
predecessors and followers. Nabi ρ said: “I was given the
knowledge of all the former and latter peoples.” As far as
his ρ verifying whatever is with the Ambiyaa, Allaah
Ta`ala says, addressing the Ambiyaa م`-'ا »+-'=: "…when there
comes to you a Rasool (Muhammad ε) confirming what is
with you…" {Surah Aal Imraan, verse 81}. To confirm whatever is
with the others is not possible except with the knowledge
that was bestowed upon them. As for his actions and
example (Sunnah), it is also the fountainhead of all the
excellent character of the former and latter generations. It
is for this reason that Allaah Ta`ala has made this (the
example and Sunnah of Nabi ρ) a means of salvation for
all those who desire Allaah Ta`ala and the Day of
Qiyaamah. Allaah Ta`ala says: "There is definitely an
excellent example in Allaah’s Rasool ρ for the one who
fears Allaah and the Last Day, and who remembers
Allaah abundantly" {Surah Ahzaab, verse 21}.

As for the character of Nabi ρ, it is also the culmination
and fountainhead of the best of all mankind. As Allaah
Ta`ala says: "Verily, you (O Rasulullaah ρ) are (firmly
stationed) upon an exalted (flawless) character" {Surah Qalam,
verse 4}.

Aqeedatul Tahawi - 45 –


As for his ρ rank and status, Allaah Ta`ala has extracted a
covenant from all the Ambiyaa that they believe in him ρ -
i.e. acknowledge his rank and status - and that they assist
him. Allaah Ta`ala says to them: "…then when there
comes to you a Rasool (Muhammad ε) confirming what is
with you, you must believe in him and you must assist
him.” {Surah Aal Imraan, verse 81}.

Only those who are the followers of someone are ordered
to obey them, hence all the Ambiyaa are followers and
Ummatis of Nabi ρ. This chosen Ambiyaa is now a Nabi
unto them all. As Nabi ρ said: “I am the Nabi of the
Ambiyaa” (This has been reported by Imaam Suyooti- -ا ª-=ر).
Hence, he ρ becomes the leader of all the Ambiyaa and
Messengers, because of his rank as being the seal of all
Ambiyaa م`-'ا »+-'=.
***********************************************
********

“And the Imaam
1
of the Allaah-fearing”

1). Indeed he ρ was the Imaam of all the Ambiyaa م`-'ا »+-'=,
hence he led all of them in Salaat on the night of Israa
(Me`raaj). And he who is the Imaam of the Ambiyaa is
most certainly and naturally the Imaam of all the pious and
Allaah-fearing, because there is none who can be more
Allaah-fearing than the Ambiyaa. Taqwa (to be Allaah-
fearing) is the basis and the traits of Nabuwwaat. Not the
opposite. As Nabi ρ said: “I take an oath in the name of
Allaah, indeed I am the most fearful of Allaah amongst you
and I am the most Allaah-fearing amongst you.” Hence, it
follows that the most Allaah-fearing of all those who fear
Allaah, is the leader of the Allaah-fearing.
Aqeedatul Tahawi - 46 –


***********************************************
********


“And the most honoured
1
of all the Messengers and the
beloved of the Rabb
2
of all the worlds.”

“And the most honoured
1
of all the Messengers
1). As Nabi ρ said: “I am (and will be) the leader of the
Bani Aadam on the Day of Qiyaamah, I am not saying it in
boast. In my hand will be the flag of Hamd (Praise), I am
not saying it in boast. There will not be on that day any
Ambiyaa, from Aadam and all besides him, except that they
will be below my flag.” The superiorship of Nabi ρ over
ALL the children of Hadhrat Aadam υ AND all the
Ambiyaa is borne out by the words “guide of the Bani
Aadam”, because the Ambiyaa are all the children of
Hadhrat Aadam υ. Nabi’s ρ leadership over Hadhrat
Aadam υ is borne out by the words “from Aadam and all
besides him, except that they will be under my flag”.

By Nabi ρ stating the Day of Qiyaamah, indicates to his
superiority over all people from the first to the last, in ALL
times. It is not such that his superior guideship is restricted
to one day over any other or one time over any other.

When the Sahaabah were discussing the Ambiyaa م`-'ا »+-'=,
Nabi ρ said: “I have heard your speech and your surprise
that indeed Ibraheem is Khaleelullah (the friend of Allaah)
and he was like this and that; and that Moosa was
Najeeullaah (confidant) of Allaah and he was like this and
that; and that Isaa was Roohullaah (sign of Allaah) and he
was like this and that; and that Aadam was the chosen one
of Allaah and he was like this and that. KNOW! I am the
Aqeedatul Tahawi - 47 –


Habeebullah (beloved of Allaah), and I am not saying it in
boast.”

Also, the Qur`aan Majeed has explained the types of
beloved one of Allaah and the reasons for His loving them.
Allaah Ta`ala says; “Indeed Allaah loves the Muhsineen
(those who do good)”. Allaah Ta`ala says: “Indeed Allaah
loves the Tawwaabeen (those who repent) and he loves the
Mutatahhireen (those who are pure).” Allaah Ta`ala says:
“Indeed Allaah loves the Muttaqeen (those who are
Allaah-fearing).” Allaah Ta`ala says: “Indeed Allaah loves
the Mutawakkileen (those who have trust in Him)”. Allaah
Ta`ala says: “Indeed Allaah loves the Muqsiteen (those
who are just).” Allaah Ta`ala says: “Indeed Allaah loves
the Saabireen (the patient ones).” Allaah Ta`ala says:
“Indeed Allaah loves those who fight in His Path.”

Since all these qualities, of goodness, repentance, purity,
piety, trust, justice, patience, fighting in the Way of Allaah,
etc. to their perfection are incorporated in the Seal of
Ambiyaa ρ, indeed Muhammad ρ, is the most beloved to
Allaah Ta`ala of all the creation. He is also the most
honoured from amongst all of them, since all the beloved
actions in the Sight of Allaah Ta`ala are to be found in his
being, to perfection. He is The Beloved of Rabbul
Aalimeen. In fact, he is the head of all the beloveds of
Allaah Ta`ala. Also, all these excellent qualities that can be
found in the Ummat are sourced and spread from this
perfected beloved of Allaah Ta`ala, hence he can never be
bare of these qualities. In fact he is the origin of all of it (in
the Ummat). The origin is always stronger than the
offshoots. Naturally, Allaah Ta`ala loves the origin more
than He would the offshoots. Hence, the beloved to Allaah
Ta`ala is the most beloved from all the other beloveds.
Aqeedatul Tahawi - 48 –


***********************************************
********

“Every claim to Nabuwwaat after him is falsehood
1
and
deceit.”

1). Because, after him there is indeed no other Nabi to
come. As Allaah Ta`ala says: "Muhammad ε εε ε is not the
father of any men among you, but he is Allaah’s Rasool
and the seal of all Ambiyaa (after whom there shall never
come another Nabi)" {Surah Ahzaab, verse 40}. Nabi ρ said in a
lengthy Hadith: “Nabis and Rasools have been sealed with
me.” In another narration it is mentioned: “I am the (last)
brick and I am the seal of all the Ambiyaa.”

The Ahaadith reported with regard with this have reached
the stage of Tawaatur (continual chain). The one who lays
claim to Nubuwwat after the Seal of Ambiyaa, is a liar and
Dajjaal. Our Nabi ρ has informed us that in this Ummat
there will be thirty (30) Dajjaals. All of them will be great
liars and will lay claim to Nubuwwat, but there will be no
Nabi after him. Also, whoever stands up with the claim of
Nubuwwat of a previous Ummat, after The Seal of
Ambiyaa, is a liar, deceit and is not part of our Deen. This
is so because he did not bring faith in the Aayat of Khatm-
e-Nubuwwat. Any person who belies even one Aayat from
the Qur`aan Majeed is out of the pale of Islaam. A
necessary corollary of the Seal of Ambiyaa is that this
Deen overrides and abrogates all previous Shari'ahs and
religions. It is for this reason that Nabi ρ said: “If Moosa
was alive, he would have no option but to follow me.”
Hence, the one who lays claim to a Nabi of the past is
laying claim to an abrogated Shari'ah. It is not permissible
to follow it (previous Shari'ah). Therefore, his claim is
Aqeedatul Tahawi - 49 –


towards something which is impermissible, and not
towards a permitted act. What error and sin can be greater
than this?
***********************************************
********

“He is the one who has been sent to all
1
the jinn and all
mankind
2
with truth and guidance and with light and
illumination. The Qur`aan is the Word
3
of Allaah.”

“He is the one who has been sent to all
1

1). As Allaah Ta`ala says regarding the Jinn: “O our
people! Respond to (accept) Allaah’s caller (Rasulullaah
ρ) and believe in him; (if you do so) Allaah will forgive
your sins and save you from a painful punishment.”{Surah
Ahqaaf, verse 31}

Allaah Ta`ala says from the Jinn: "Indeed we have heard
a most astounding Qur'aan. ‘It points towards
righteousness so we believed in it and we shall never
ascribe any partner to our Rabb.” {Surah Jinn, verses 1,2 }.


the jinn and all mankind
2
with truth and guidance and
with light and illumination.
2). As Allaah Ta`ala says: 158. (O Muhammad ε!) Say,
“O people! Indeed to all of you (to the entire mankind
until the Day of Qiyaamah) I am the Rasool of that Allaah
to Whom belongs the kingdom of the heavens and the
earth" {Surah A'raaf, verse 158}.

As Allaah Ta`ala says: We have sent you (O Muhammad
ε) to the whole of mankind only as a carrier of good news
and a warner (and not as one who has to force people to
accept Imaan) {Surah Saba, verse 28}.
Aqeedatul Tahawi - 50 –



As Allaah Ta`ala says: "Blessed indeed is the Being Who
revealed the Decider (the Qur'aan, which differentiates
between right and wrong, Halaal and Haraam, etc) to His
bondsman (Rasulullaah ρ) so that he may be a warner to
the universe" {Surah Furqaan, verse 1}.

Nabi ρ said: “I have been honoured over all the other
Ambiyaa by virtue of six things; amongst them is that I
have been sent to the entire creation and the Nabuwwaat
has been sealed with me.”

The Qur`aan is the Word
3
of Allaah.”
3). The Sheikh -ا ª-=ر intends by this statement that speech is
a quality from amongst the Qualities of Allaah Ta`ala. He
is a Speaker Who Speaks and the Qur`aan is the Speech of
Allaah Ta`ala. He Speaks through it. Hence, it is His
Speech in the form of His Words, and not only what He
has intended in meaning. Nevertheless, with regard to the
actual Speech of Allaah Ta`ala, Allaah Ta`ala says:
"Allaah specially (directly) spoke to Moosa υ" {Surah Nisaa,
verse 164}.

As far as Allaah Ta`ala speaking through the Qur`aan, He
says: "These are the Aayaat of Allaah which We recite to
you (O Muhammad ε) with truth (allowing you to have
the knowledge even though you were not present during
those times). You are certainly from among the
messengers (regardless of what the non-Muslims say)"
{Surah Baqara, verse 252}.
Recital is a type of speech. Hence, we are certain that
indeed Allaah Ta`ala speaks through the Qur`aan and His
Signs. It is not that through these mediums He intends only
meaning. As Allaah Ta`ala says: "So when We have
recited it (the Qur'aan via Jibra’eel υ), follow its
Aqeedatul Tahawi - 51 –


recitation (only once the recitation has been completed)"
{Surah Qiyaamah, verse 18}.

Recital is connected to what is legible (written). It is not
except speech. Hence, the Qur`aan is the recitation of the
written from Allaah Ta`ala, except that we do not
comprehend the manner of Speech of Allaah Ta`ala.
Indeed His Speech is unlike our speech. Just like His
Hearing in unlike ours. Indeed he is "There is nothing like
Him (nothing can compare with His Being or His
qualities) and He is the All Hearing, the All Seeing" {Surah
Shura, verse 11}. In fact, there is no scope in trying to fathom
and comprehend any condition of the Being of Allaah
Ta`ala. Indeed, He is free from any condition (with regard
to His Qualities).

Allaah Ta`ala says: "It is not (suitable) for a human that
Allaah speaks to him (face-to-face) unless (Allaah
communicates with him) by means of inspiration…" {Surah
Shura, verse 51}. It is ascertained from this that Allaah Ta`ala
Speaks by way of Wahi. This is His Speech.

Another Aayat: "This Qur’aan has been revealed to me
so that I may warn you with it" {Surah An'aam, verse 19}. It is
established that the Qur`aan is Wahi (Divine Revelation).
From both these Aayaat, it is established that Indeed the
Qur`aan is the Speech of Allaah Ta`ala. Indeed He Speaks
(to us) through it.

***********************************************
********
“It came
1
from Him as speech without it being possible
to say how.”

Aqeedatul Tahawi - 52 –


1). That is, this Speech, the Qur`aan Majeed, originated
and came from Allaah Ta`ala’s Being, and not from
anyone else. The Mu`tazilas aver that Allaah Ta`ala
created speech in a place other than from Himself, and then
this speech originated from that place. This averment is
spurious and the Qur`aan Majeed falsifies it. It associates
this clear speech to the Being of Allaah Ta`ala, in that it
originated from him and it was revealed from Him, not
from anyone else. As Allaah Ta`ala says: We have
revealed it (the Qur'aan) with the truth, and with the truth
did it come. We have sent you (O Muhammad ε) only as a
carrier of good news (of Jannah for the Mu'mineen) and a
warner (to the Kuffaar that they will enter Jahannam)"
{Surah Bani Israa'eel, verse 105}.

That is, this Qur`aan originated from Us, and it was
revealed by Us, and not from another place or source, like
from the Nabi, for example. Indeed he is only the giver of
glad tidings and a warner through the medium of this
Speech. He is not the maker of it. He was the recipient of
revelation, and not the inventor/writer. He was favoured
over the rest of the creation. As Allaah Ta`ala says: It is a
revelation from the Wise, Who is Most Worthy of praise"
{Surah HaaMeem Sajdah, verse 42}.

Allaah Ta`ala says: This (Qur'aan) is a revealed book
from Allaah, the Mighty, the Wise" {Surah Zumar, verse 1}.

It is not said that it is revealed from any other place or
source, or from any other person. Also, it came in a way
which we cannot say how. Because being able to say how
it originated or came into being is from amongst the
specialities of a body (i.e. only if there is a physical body
can one say how something originated from it). Allaah
Ta`ala, with His Qualities is Most Lofty and is pure from
Aqeedatul Tahawi - 53 –


such creations. Indeed, He Speaks through this Qur`aan
Majeed, unlike us with a mouth or tongue. Also, the
Qur`aan Majeed originated by speech and not by notion
and understanding of the heart.
***********************************************
********

“He sent it down
1
on His Messenger as revelation. The
believers accept
2
it, as absolute truth. They are certain
that it is, in truth, the Word of Allaah. It is not created
3
.”

“He sent it down
1
on His Messenger as revelation.
1). As Allaah Ta`ala says: "This Qur’aan has been
revealed to me so that I may warn you with it" {Surah An'aam,
verse 19}. Allaah Ta`ala says: "Recite the Book (the Qur'aan)
which has been revealed to you" {Surah Ankaboot, verse 45}.
Allaah Ta`ala says: "In this manner did We send to you
(O Rasulullaah ρ) revelation of Our command" {Surah Shura,
verse 52}. Ar-Rooh (revelation), refers to the Qur`aan Majeed.
This is the interpretation of the majority of Mufassireen.
By this (revelation of the Qur`aan), many nations and
communities have come ‘alive’- by virtue of the Noor of
Imaan. Hence, it is established that indeed the Qur`aan
Majeed was revealed by Wahi. It is not that it began from
the intellect, or senses or imagination, Nauthubillaah!

The believers accept
2
it, as absolute truth. They are
certain that it is, in truth, the Word of Allaah.
2). Indeed this belief is continued from the time of the
first day of Nubuwwat until today. This belief comes
directly from Allaah Υ to this blessed Ummat, through the
medium of The Chosen Rasul ρ. There is unanimity of the
entire Ummat on this, through all the eras. All through the
eras, until the last one, everyone believed that the Qur`aan
Majeed is the Speech of Allaah Ta`ala, by word and
Aqeedatul Tahawi - 54 –


meaning. It is such a speech that Allaah Ta`ala actually
Spoke it. It is not merely the inspiration of meaning and
message that it stands for.

It is not created
3
.
3). Indeed Allaah Ta`ala says: "Allaah specially
(directly) spoke to Moosa υ" {Surah Nisaa, verse 164}. It is not
said that Allaah Ta`ala created His Speech for Moosa υ.
Allaah Ta`ala says: "When Moosa υ arrived for Our
appointment and His Rabb had spoken to him
(directly)…" {Surah A'raaf, verse 143}. It is not said that His Rabb
created His Speech for him. Hence, His Speech emanates
from His Being; it is not a creation from Him. Also, it is
generally said: “Indeed so and so is speaking”, it is not
said: “Indeed so and so is creating his speech”. This is
quite clear and needs no further dilation. It is for this
reason that our Imaam Hadhrat Abu Hanifah -ا ª-=ر said in
‘Fiqh-e-Akbar’: “The Qur`aan in the Masaahif
(Scripture/book-form) is written, in the hearts it is
memorised, on the tongues it is recited and upon The Nabi
it was revealed. Our words (of recital) of the Qur`aan is
created, but the Qur`aan is uncreated.”

Regarding the topic under discussion, noteworthy are the
words of Sheikhul Imaam Abdul Azeez Makki, when he
was debating and discussing with the leader of the
Mu`tazilas, Bishr Muraisi, who claimed that the Qur`aan is
a creation of Allaah Ta`ala. This took place in the court of
Khalifah Ma`moon. Sheikh said to Bishr: “One of three
things are inevitable for you to accept (if you claim that the
Qur`aan is the creation of Allaah Ta`ala). Either you say
that indeed Allaah created His Speech in Himself. This is
impossible, because Allaah is not such an entity wherein
something can be created in His Being. Or you say that
Allaah created His Speech in someone else other than
Aqeedatul Tahawi - 55 –


Himself. In that case, it would be the speech of someone
else and not His Speech. Or you say that Allaah created
His Speech to be on its own and not in any other entity or
person. That is, that it stands on its own, free of another
being or person. This also is impossible, because it is not
possible for speech to be, except from the speaker. Just like
it is not possible for intention to be except from the one
who intended, or for knowledge to be except from the
knower. One cannot understand speech from itself, which
is divested from the speaker. Just like a human or animal
speaks or makes a sound which comes from itself and it
(the sound/voice) is not an entity on its own. It is
impossible to accept that the Qur`aan is a creation of
Allaah Ta`ala from these three possibilities. This
(Qur`aan/Speech of Allaah Ta`ala) is amongst the
Qualities of Allaah Ta`ala and the Qualities of Allaah
Ta`ala are 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
1
.”

1). Indeed Allaah Ta`ala has named it ‘The Speech of
Allaah’ and not the speech of humans, when He says: "If
any of the Mushrikeen seek protection from you (pleads
to be left in safety to decide whether he wants to accept
Islaam), then grant him protection until he hears the
speech of Allaah (the Qur'aan and proofs of Towheed),
then deliver him to his place of safety (to make up his
mind and continue living because there is no compulsion in
Deen). This is because they are a people who do not
understand (Islaam and therefore need explanations)"
{Surah Taubah, verse 6}.

Aqeedatul Tahawi - 56 –


Thus anyone who claims that it (Qur`aan Majeed) is the
speech of man, then he is contradicting this Aayat and
arguing its authenticity. There is no doubt that such a
person is a Kaafir.

***********************************************
********
“Allaah warns
1
him and censures him and threatens him
with Fire, then He says, Exalted is He; ‘I will burn him
in the Fire.’ When Allaah threatens with the Fire, those
who say ‘This is just human speech’, we know for certain
that it is the Speech of the Creator of mankind and that it
is totally unlike
2
the speech of mankind. Anyone who
describes Allaah as being in any way the same as a
human being has become an unbeliever
3
. All those who
grasp this will take heed.”

“Allaah warns
1
him and censures him and threatens him
with Fire, then He says, Exalted is He; ‘I will burn him
in the Fire.’ When Allaah threatens with the Fire, those
who say ‘This is just human speech’, we know for certain
that it is the Speech of the Creator of mankind
1). This is another proof for the Kufr of the person who
denies the Qur`aan Majeed being the Speech of Allaah
Ta`ala. This is also a proof that the Qur`aan Majeed is the
Speech of Allaah Ta`ala and not the speech of man,
because Allaah Ta`ala has promised The Fire for that
person who says that the Qur`aan is the speech of man. It is
thus established that the person who says that the Qur`aan
Majeed is the speech of man is a Kaafir, Jahannami and a
disputer of the Qur`aan.

and that it is totally unlike
2
the speech of mankind.
2). That is, His Speech is unlike that of man’s. Just like
all His other Qualities do not resemble those of man. Thus,
Aqeedatul Tahawi - 57 –


He Knows, not like our knowledge, His Power is unlike
ours, His Hearing and Seeing is unlike our hearing and
seeing, hence, He Speaks, not like our speech.

Anyone who describes Allaah as being in any way the
same as a human being has become an unbeliever
3
. All
those who grasp this will take heed.
3). As Allaah Ta`ala says: "There is nothing like Him
(nothing can compare with His Being or His qualities) and
He is the All Hearing, the All Seeing" {Surah Shura, verse 11}. As
has the commentary of this Aayat passed already, it
denotes that this applies to all the Qualities of Allaah
Ta`ala, in that it denies similarity of Allaah Ta`ala’s
Qualities to that of man’s. The import of Allaah Ta`ala’s
Qualities are not like those of man. To compare the being
and qualities of man to that of Allaah Ta`ala’s is Kufr,
because He has denied this by saying "There is nothing
like Him (nothing can compare with His Being or His
qualities) and He is the All Hearing, the All Seeing" {Surah
Shura, verse 11}. The fact that it is mentioned with a negative
resemblance, it implies denial of any similarity. Anyone
who establishes any resemblance to Allaah Ta`ala is
openly opposing this Aayat, hence it is clear-cut Kufr.
Also, anyone who denies the Qualities of Allaah Ta`ala
is also committing Kufr, since Allaah Ta`ala is
confirming His Qualities, when He says: “He is All-
Hearing, All-Seeing.” Also, He says in other Aayaat: “And
He is All Wise, All-Aware”, “He is Most-High, Most-
Great”, etc. from amongst the Asmaa-ul-Husna. Therefore
that person who claims that Allaah Ta`ala is not All
Hearing, All-Seeing, All-Wise, All-Aware, Most-High or
Most Great, such a person is opposing to a greater extent
than the person mentioned before, hence this is a greater
form of Kufr.

Aqeedatul Tahawi - 58 –


***********************************************
********
“And refrain from saying things such as
1
the unbelievers
say, and they will know that He, in His Attributes, is not
like human beings. The seeing
2
of Allaah Ta`ala by the
people of Jannah is true.”

And refrain from saying things such as
1
the unbelievers
say, and they will know that He, in His Attributes, is not
like human beings.
1). That is like their negation of His Speech when they
say: “This is nothing except the speech of man.” Or like
the Jews when they negate Allaah Ta`ala as being the
Speaker, when they say: “We will not bring faith in it, until
we hear the Speech of Allaah with our ears.” And when
they are made to hear Allaah Ta`ala’s Speech, they said:
“We do not know who it was that spoke. Was it Allaah or
someone else?” They said: “We will definitely not believe
in you until we see Allaah clearly.” The aim of such
deviate statements is evil and devilish comparisons. They
are claiming that the Qualities and similitude of Allaah
Ta`ala is like that of man. That is, (they aver that) just as
we can hear the speech of man through our ears, so too can
we hear the Speech of Allaah Ta`ala in this world. They
also aver that since they can see man with their eyes, why
is it that they cannot see Allaah Ta`ala with these same
eyes in this world.

Allaah Ta`ala has singled them out for all these spurious
analogies, by which they analyse the Being of Allaah
Ta`ala to that of man’s. He rebuked them for their
statement: “This is nothing but the speech of man”, by His
saying: “I will cast him into Hell-Fire.”

Aqeedatul Tahawi - 59 –


The author -ا ª-=ر intends that the reader also take heed from
this Divine Rebuke of Allaah Ta`ala. He should know that
he cannot compare the Speech of Allaah Ta`ala to that of
man’s. He should not compare the Speaking and Speech of
Allaah Ta`ala to that of man’s. Indeed Allaah Ta`ala, in
His Qualities is unlike man, as Allaah Ta`ala says:
"There is nothing like Him (nothing can compare with
His Being or His qualities) and He is the All Hearing, the
All Seeing" {Surah Shura, verse 11}.

The seeing
2
of Allaah Ta`ala by the people of Jannah is
true.
2). That is, it is possible for us to see Allaah Ta`ala with
our eyes in this world. There is no impossibility in it,
neither logically nor according to Shari'ah. However,
firstly, He is present and everything that is present is
connected to sight. According to the Mu`tazilas, sight is
restricted to the existence of the visible thing being in front
of and facing the person seeing, and the establishment of
distance, in such a way that it is not extremely close nor
extremely far. All this is impossible in so far as Allaah
Ta`ala is concerned. Allaah Ta`ala is the One Who has
created sight in us, and He is the One Who has the Power
and Ability to alter its limitations. Just like how Nabi ρ ρρ ρ
could see in front of him and behind, even though the
visible was not opposite him.

And secondly, Hadhrat Moosa υ asked to see Allaah
Ta`ala, by his asking: “O my Rabb, show me (Yourself so)
that I may see You” {Surah A'raaf, verse 143}. If it was not
possible for us to be able to see Allaah Ta`ala, then it
would follow that the one who asked for this is an ignorant
person. It is not logical to ask for something which is
impossible. The Ambiyaa are free from this (ignorance and
asking for the impossible).
Aqeedatul Tahawi - 60 –



This seeing (of Allaah Υ) will be realized in the Hereafter
for the inmates of Jannah. As Allaah Ta`ala says: Many
faces (the faces of the people in Jannah) on that day (of
Qiyaamah) will be resplendent (while) looking at their
Rabb" {Surah Qiyaamah, verse 22,23}.

Nabi ρ said: “Indeed you will soon (in Jannah) see your
Rabb, just like how you see the full moon.”

***********************************************
********
“Without their vision being all-encompassing
1
and
without the manner of their vision being known. As the
Book of our Rabb has expressed it: ‘Faces on that Day
radiant, looking at their Rabb.’ The explanation of this is
as Allaah Knows and Wills
2
.”

Without their vision being all-encompassing
1
and
without the manner of their vision being known. As the
Book of our Rabb has expressed it: ‘Faces on that Day
radiant, looking at their Rabb.
1). That is, we will be able to see Allaah Ta`ala without
being able to encompass Him. As Allaah Ta`ala says;
“Sight is not able to comprehend Him.” Comprehending
Allaah Ta`ala means to look upon Him with total
encompassment. Encompassment is not a corollary of
sight. As Allaah Ta`ala says, referring to the Bani Israeel;
"When the two parties (the Bani Israa’eel and Fir'oun’s
army) set eyes on each other, Moosa υ’s people said, “We
will surely be caught (because they are behind us and the
sea is in front of us).” “Never!” replied Moosa, “My Rabb
is with me and He will certainly guide me (to safety)” {Surah
Shu'araa, verses 62,63 }.

Aqeedatul Tahawi - 61 –


Encompassment of sight is restricted to limitations. Only
Allaah Ta`ala is free of these limitations, and similarly
from condition and explaining how (this is possible), these
are amongst the specialties of a physical body.

The explanation of this is as Allaah Knows and Wills
2
.
2). That is, the intention of the statement of Allaah
Ta`ala is as He intended it to be, and not the way we
interpret it, from our opinions or the way we fathom it
from our imaginations, or the way we imagine it from our
whims. There is no scope for Qiyaas (Shari analogy) or
opinions in such Mas`alas. It is necessary that we revert to
and hand over the understanding of such Mas`alahs to The
Kitaab of Allaah Ta`ala and the Sunnah of Rasulullaah ρ.
The pious predecessors have understood this and they have
reached a consensus upon this (that the explanation of
these things are left to Allaah Ta`ala).

Thus this maslak (way/policy) of the pious predecessors
has been passed over to the latter pious and just
generations, which refutes the distortions of the deviates,
the makers of mischief and the interpretations of the
ignorant.

***********************************************
********
“Everything that has come down to us about this from
Rasulullaah ρ ρρ ρ, in authentic Traditions, is as what 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
1
himself completely to
Allaah, the Exalted and Glorified and to His Messenger ρ ρρ ρ
, and leaves the knowledge of things that are ambiguous
Aqeedatul Tahawi - 62 –


to the One Who Knows
2
them. A man’s Islaam is not
secure unless it is based
3
on submission and surrender.”

Everything that has come down to us about this from
Rasulullaah ρ ρρ ρ, in authentic Traditions, is as what 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
1
himself completely to
Allaah, the Exalted and Glorified and to His Messenger ρ ρρ ρ
1). Learning from the Aayat, where Allaah Ta`ala says:
“…except for him who comes to Allaah with a sound
(pure, sincere) heart" {Surah Shu'araa, verse 89} - A sound heart is
that one which is cleansed and purified by Allaah.

and leaves the knowledge of things that are ambiguous to
the One Who Knows
2
them.
2). As Allaah Ta`ala says: "ask the people of knowledge
if you do not know"{Surah Nahl, verse 43}. As Allaah Ta`ala says:
"And do not pursue what you have no knowledge about
(do not comment on subjects you have no knowledge about
or speak about something that has not been verified).
Indeed questioning (on the Day of Qiyaamah) shall take
place with regard to (what) the ears (heard), (what) the
eyes (saw) and (what thoughts and wrong beliefs) the
hearts (harboured)" {Surah Bani Israa'eel, verse 36}.

And Allaah Ta`ala says: "There are those people who,
without (relevant) knowledge, dispute with you about (the
being, the attributes or actions of) Allaah and they follow
(the dictates of) every rebellious Shaytaan" {Surah Hajj, verse 3}.

A man’s Islaam is not secure unless it is based
3
on
submission and surrender.”
Aqeedatul Tahawi - 63 –


3). As Allaah Ta`ala says: "Definitely the only Deen
(religion) with Allaah (acceptable by Allaah) is Islaam"
{Surah Aal Imraan, verse 19}. Islaam means and denotes submission,
compliance and surrendering. As Allaah Ta`ala states:
"When his (Ibraheem υ’s) Rabb told him, “Surrender
(your will and soul),” he replied, “I surrender (and devote
myself) to the Rabb of the universe" {Surah Baqara, verse 131}.
That is, hand over your affairs to Us, and you be under the
subjugation of Allaah Ta`ala in all affairs of your life and
death. Just like how the dead is in the hands of the bathers.
Then Allaah Ta`ala expounds on this by saying: "Say,
'Truly my salaah, all my acts of worship, my life and my
death are for Allaah, the Rabb of the universe.He
(Allaah) has no partner. With this (Towheed) have I been
commanded (to adhere to) and I am the first of the
Muslims'” {Surah, verses 162,163}. Allaah Ta`ala ordered him
(Hadhrat Ibraheem υ) with submission, and He explained it
to be Islaam.

***********************************************
********
“Anyone who desires to know things which is beyond his
capacity to know, and whose intellect is not content
1
with
surrender, will find that his desire veils him from a pure
understanding of Allaah’s true Unity, clear knowledge
and correct belief, confirmation and denial and
acceptance and rejection. He will be subject to
whisperings and find himself confused and full of doubt,
being neither an accepting believer nor a denying
rejecter.”

1). That is, how will that person who relies solely on his
intellect and only on his opinion and conjectures
understand the principles of the Deen of Allaah Ta`ala,
without using the Kitaab of Allaah (Qur`aan Majeed) and
Aqeedatul Tahawi - 64 –


the Sunnah of Rasulullaah ρ? How can anyone interpret
the Qur`aan Majeed without relying on the Tafseer made
by Rasulullaah ρ and His Sahabah ψ? Those amongst
whom the Qur`aan was revealed in their language and they
understood it through the Blessed tongue of Nubuwwat, in
the very presence of the Rasool of Allaah (sallallahu alaihi
wasallam).

Nabi ρ said: “He who speaks regarding the Qur`aan
through his opinion, should prepare his abode in the
Fire.” In another narration it is reported: “He who speaks
regarding the Qur`aan without knowledge, he should
prepare his abode in the Fire.”

The guiding principle here is that the core and essence of
the Deen is submission to Allaah Ta`ala and not
understanding through our intellect and knowledge. If this
was the case (that Deen depended on intellect), then there
would be no need for the sending Ambiyaa or Divine
Scriptures. Also, there would be no need for Tafseer of
these Kitaabs by Wahi, and there would be no need for
Nabi ρ to say that after him there would be those who will
be his inheritors who will teach the Qur`aan and Sunnah.

Allaah Ta`ala says: "Thereafter (after revealing the
Qur'aan to Rasulullaah ρ), We made those of Our
bondsmen whom We chose (the Mu'mineen) inheritors of
the Book (the Qur'aan). Of them were those who
oppressed their souls (by committing sins), while there
were those who were moderate (who neither sinned, nor
did more than the Faraa’idh and Waajibaat). There were
also those who were leaders in good deeds by the
command of their Rabb (those who refrained from sin and
Aqeedatul Tahawi - 65 –


besides the Faraa’idh and Waajibaat, also excelled in
performing optional good deeds)" {Surah Faatir, verse 32}.

Hence, that person who speaks regarding the Deen, such
things which are from his conjectures and he understands it
to be the Deen, but it has no connection to the Kitaab of
Allaah, neither with what Allaah Ta`ala intended or
expounded through the Blessed tongue of His Nabi ρ, nor
is it in line with the way of the pious predecessors. Indeed
such a person is speaking of his own opinion and he is a
great sinner, even if he is (coincidentally) correct. Whereas
that person who speaks from the Qur`aan Majeed and
Sunnah, will be rewarded, even of he is incorrect. But if he
is correct then he will be greatly rewarded.

***********************************************
********
“Belief of a man in the ‘seeing of Allaah by the people of
Jannah’ is not correct
1
if he imagines what it is like, or
interprets it according to his own understanding”

1). That is, Imaan is connected to following what has
been revealed and with submission, not with the
interpretation of the intellect and whims. Indeed, this
(latter) is deviation, as Allaah Ta`ala says: 7. It was He
(Allaah) who revealed to you (O Muhammad ε) the book
in which lies ‘Muhkamaat’ (clear and unambiguous)
verses that are the mother (essence, core) of the Qur'aan
and others that are ‘Mutashaabihaat’ (verses to which no
specific or exact meaning can be given). As for those who
have crookedness in their hearts, they pursue (try to
interpret) the ‘Mutashaabihaat’, thereby seeking to cause
mischief (causing doubts in the minds of the ignorant) and
seeking their interpretation. None knows their
interpretation except Allaah. Those who are sound in
Aqeedatul Tahawi - 66 –


knowledge (who are not proud and are content with their
intellectual achievements and the strength of their Imaan)
say, “We believe in them (because out intellect falls short
of understanding them). All (the Muhkamaat and the
Mutashaabihaat) are from our Rabb.” None take heed
besides men of understanding.

Allaah Ta`ala has refuted and invalidated the interpretation
of the Mutashaabihaat (unclear verses) and He has
encouraged and advocated submission regarding them and
accepting them without making any interpretation in them.
Also, how can one bring Imaan in those interpretations of
the Commandments of Allaah Ta`ala (Muhkamaat), which
are interpreted by mere natural intellect and whims, which
have not been nurtured by (qualified) teachers, and not
been purified by following the pious, and has not been
coloured with the colours of Allaah, and has not been
guided by the guidance of the servants of Allaah Ta`ala.
Indeed the likes of such interpretations are exegesis of the
whims and imaginations. Indeed, that Imaan with the
intellect and not by submission, with interpretations
‘cooked-up’ by the imaginations and whims and not
researched by Ijtihaad. These are all Faasid (corrupt)
interpretations.

Nevertheless, the correct and authentic interpretations are
in line with the object and import of The Speaker. It is not
fabrications.

***********************************************
********
“Since the interpretation of this ‘seeing’ or indeed, the
meaning of any of the subtle phenomena which are in the
realm of Rabbwiyah, is by avoiding its interpretation and
strictly adhering to the submission. This is the Deen of
Aqeedatul Tahawi - 67 –


Muslims. Anyone who does not guard himself against
negating the Attributes of Allaah, or likening Allaah to
something else, has gone astray
1
and has failed to
understand Allaah’s Glory, because our Rabb, The
Glorified and The Exalted can only possibly be described
on Oneness and Absolute Singularity.”

“Since the interpretation of this ‘seeing’ or indeed, the
meaning of any of the subtle phenomena which are in the
realm of Rabbwiyah, is by avoiding its interpretation and
strictly adhering to the submission. This is the Deen of
Muslims. Anyone who does not guard himself against
negating the Attributes of Allaah, or likening Allaah to
something else, has gone astray
1

1). Indeed moderation is the distinguishing factor
between emergence and falling astray. In it there will be no
resemblance of or a denial of Allaah’s Attributes,
especially in the ‘seeing’, as has just been established
earlier on. Indeed, to make a resemblance of or deny
altogether the Attributes of Allaah Ta`ala, are the results of
making use of only one’s intellect and incorrect analogies.
These factors give rise to excessiveness.

Hence, some of them make a resemblance of Allaah Ta`ala
according to His Attributes and others negate His
Attributes altogether. Thus, those who deny His Attributes
altogether, worship nothing and those who make a
resemblance of Him worship idols. Those who believe in
the Oneness of Allaah Ta`ala worship the Independent,
Eternal Absolute.

and has failed to understand Allaah’s Glory, because our
Rabb, The Glorified and The Exalted can only possibly
be described on Oneness
Aqeedatul Tahawi - 68 –


2). As Allaah Ta`ala says: "Say, 'He Allaah is One"
{Surah Ikhlaas, verse 1}. That is, in His Being and Attributes.

and Absolute Singularity.
3). As Allaah Ta`ala says: "Allaah is Independent
(while He needs no one and nothing, everyone and
everything needs Him). He has no children and is not
anyone’s child" {Surah Ikhlaas, verses 2,3}.

***********************************************
********
“And no
1
creation is in any way like Him.”

1). As Allaah Ta`ala says: “There is none equal to Him
(neither in His Being nor in His qualities)" {Surah Ikhlaas, verse
4}. The statement of the Author which confirms the
Oneness and Unity of Allaah Ta`ala, negates His complete
denial. His saying “And no creation is in any way like
him” negates any comparison. Hence the Deen of Allaah
Ta`ala is just and moderate, there are no excesses in it. It
does not comprise of only assertions or complete negation.
For example, if we take the Mas`alah of The Being (of
Allaah Ta`ala) in the Kalimah of Towheed- it does not
comprise of negation of the Being of Allaah Ta`ala nor
does it assert a multitude of beings. It confirms the
Oneness of the Being of Allaah Ta`ala and negates the
multitude of deities. Similarly, if we consider the Mas`alah
of the Attributes of Allaah Ta`ala, in it there is also
assertion and negation. The confirmation is that these
Qualities of Allaah Ta`ala do exist in Him, have always
existed and will always be in existence. The negation is
that they are unlike that of any other creation of Allaah
Ta`ala, in any way whatsoever. It is not possible for any of
the creation to be in any way similar to The Creator. There
is no partner, equal, similarity or match to Allaah Ta`ala.
Aqeedatul Tahawi - 69 –



This is moderation and a mid-way. If one tends to the one
end he will fall out and if he tends to the other, he will
falter and be deviated. The way to this is the Qur`aan
Majeed, which is a summary between negation and
assertion, in so far as the Being and Attributes of Allaah
Ta`ala are concerned. If you desire confirmation regarding
the Attributes of Allaah Ta`ala, refer to (the Aayat): He is
Allaah, there is no Ilaah but He. He is the Knower of the
unseen and the seen. He is the Most Compassionate, the
Most Merciful. He is Allaah besides Whom there is no
Ilaah. He is the Sovereign, the Most Pure, the Giver of
peace, the Giver of security, the Vigilant, the Mighty, the
Overpowering, the Glorious. He is Pure from whatever
(partners) they (the Mushrikeen) ascribe to Him. (None
can compare with His being, attributes or actions.) He is
Allaah, the Creator, the Perfect Maker, the Fashioner
Who has the most beautiful names. Whatever is in the
heavens and the earth glorifies Him. He is the Mighty
(with absolute power), the Wise (with absolute knowledge
and wisdom)" {Surah Hashar, verses 22-24}.

If you require negation, refer to: "There is nothing like
Him (nothing can compare with His Being or His
qualities) and He is the All Hearing, the All Seeing" {Surah
Shura, verse 11}.

Hence, by saying ‘His Unique Attributes’ (Sifaatil
Wahdaaniyah) means that there is no equal that resembles
Him. By saying ‘His Exceptional Descriptives’ (Nu`ootul
Fardaaniyah) means that there is none similar to Him. The
(Arabic) words “Wasf” and “Na`at” are similar words with
similar meanings. ‘Wasf’ refers to the being and ‘Na`at’
refers to Actions. Also the words ‘Wahdaaniyat’ and
Aqeedatul Tahawi - 70 –


‘Fardaaniyat’ differ from each other in that the former
refers to the Being and the latter to Attributes.

***********************************************
********
“He is beyond having limits
1
placed on Him.”

1). As Allaah Ta`ala says: Allaah surrounds (has
knowledge of and is in control of) everything" {Surah Nisaa,
verse 126}. Allaah Ta`ala says: Allaah is The Possessor of
abundance, The Wise" {Surah Nisaa, verse 130}. This means that
everything, besides Allaah Ta`ala is restricted as far as its
being, actions and qualities are concerned. And also with
regard to everything that emanates from it. As Allaah
Ta`ala says: Everything is perfectly stipulated with Him
(nothing can exceed or be less than the periods and
specifications He sets)"{Surah Ra'ad, verse 8}. As Allaah Ta`ala
says: "We have with Us the treasures of all things (rain,
mineral wealth, food, spiritual guidance, etc) and We send
them down only in stipulated quantities (as the need
arises, according to Allaah’s wisdom)" {Surah Hijr, verse 21}.

As Allaah Ta`ala says: “We have certainly created
everything by (finely calculated) measure" {Surah Qamar, verse
49}

It is therefore established that indeed everything has been
created with limits and measures in so far as its creation,
body, soul and all other attributes are concerned. These
specified limits are the restraints of things; nothing can go
beyond its specified and allotted limits. The only One Who
can allow these limitations to be surpassed is Allaah
Ta`ala, Alone, since He is the Creator of everything and
He is the Only One Who can do it. As Allaah Ta`ala says:
“We have created it”, and He says: “We have revealed it.”
Aqeedatul Tahawi - 71 –


All these limitations and restrictions are encompassed by
Allaah Ta`ala. He encompasses everything. So how can it
be possible for the One Who encompasses everything to be
restrained by anything? Hence it is confirmed by virtue of
these Aayaat that the being and Attributes of Allaah Ta`ala
are completely unrestrained and unlimited, whereas the
creation is limited.

***********************************************
********
“Or being restricted
1
, or having limbs
2


Or being restricted
1
,
1). As Allaah Ta`ala says: The end (destination of every
person) shall surely be to your Rabb (Who will evaluate
your actions and either reward or punish you for them)"
{Surah Najm, verse 42}. Allaah Ta`ala says: Verily the return (of
every person on the Day of Qiyaamah) shall be to your
Rabb" {Surah Alaq, verse 8}. Allaah Ta`ala says: to Him alone
will all matters return (He will judge all matters on the
Day of Qiyaamah)" {Surah Aal Imraan, verse 109}. Allaah Ta`ala
says: “We hear (Allaah’s commands) and we obey. (We
ask) Your forgiveness, (O) our Rabb. To You is our
return” {Surah Baqara, verse 285}. These Aayaat all relate to and
confirm that indeed everything will end and return to
Allaah Ta`ala. But, He will neither end nor return to
anything. This confirms that everything returns and will
end up by Him. This also confirms that He is free from
limitations and terminations. Allaah Ta`ala is limitless and
interminable.

or having limbs
2

2). As Allaah Ta`ala says: "Say, 'He Allaah is One.
Allaah is Independent (while He needs no one and
nothing, everyone and everything needs Him)'" {Surah Ikhlaas,
Aqeedatul Tahawi - 72 –


verses 1,2}. The explanation of this is that parts and limbs are
from the compositions of matter. Allaah Ta`ala is One and
He is not separable into parts and segments, as Allaah
Ta`ala says: “He Allaah is One”. The inference of parts
and limbs is that they are objects that are different from
one another and no two limbs are exactly the same,
whereas Allaah Ta`ala is free from being segregated or
separated. Also, in limbs there is the inference of
breakages, whereas, Allaah Ta`ala is free from breaking or
being broken, as Allaah Ta`ala says: "When He wills
anything, His only command is to say, “Be!” and it
comes into being" {Surah Yaaseen, verse 82}.

Hence, it is confirmed that Allaah Ta`ala has no parts or
limbs. Yes, Allaah Ta`ala has placed means and has
created things which He has made a means for the
occurrence of other things. But, even these means are His
creations and they all depend upon Him, and it is not that
He depends on any of them. He demonstrates His
Greatness in the effecting of these means. This is His
Wisdom and not a sign of weakness. These means are also
amongst His creations and they all depend upon Him.

Take note! The names of limbs and parts that are used for
Allaah Ta`ala in the Qur`aan and Sunnah, like, hand, face,
feet, fingers, nails, eyes, shin, cheeks, etc. are NOT in the
meaning of the limbs and parts of man.

In fact, their meaning and import are as are appropriate to
the Greatness and Being of Allaah Ta`ala.

Just like His Being is unlike ours, His Attributes are unlike
ours, His Actions are unlike ours; similarly, the words used
to describe Him are unlike the (same) words used to
describe us. Hence, the way of Islaam is that we regard
Aqeedatul Tahawi - 73 –


these words upon their actual meaning, and we say
regarding them, as Imaam Maalik -ا ª-=ر has said: “Indeed
their meanings are known, but their actual condition is
unknown, to bring Imaan (faith) in them is Waajib, but to
question regarding them is Bid`ah.” Indeed we will not
understand it nor can we comprehend it.

***********************************************
********


“Or parts
1


1). Indeed in this (parts, components), there is a meaning
of benefit, and Allaah Ta`ala is free from benefit and harm.
He cannot be benefited or harmed, because indeed He is
the Owner of benefit and harm. He has created them and
they are subjected and subservient to him. As Allaah
Ta`ala says: Say, “Who has any power against Allaah if
He intends any harm to afflict you or if He intends any
good to come to you? No (none has the power). Allaah is
Ever Aware of what you do (and will punish you for your
sins)” {Surah Fatah, verse 11}.

Is it possible or fathomable, for benefit of man to benefit
the Creator thereof? Or for the harm of man to harm the
Creator thereof? It would then be a combination of
opposites, in that One Who is Independent from harm and
benefit can be harmed or benefited. Indeed one of His
Lofty names is “An-Naaf`i”. He does whatever He pleases,
as Allaah Ta`ala says: "surely Allaah is Independent of
the entire universe" {Surah Aal Imraan, verse 97}.

Allaah Ta`ala is free from any wants or parts or elements.
He does not have to earn anything. His saying: "When He
Aqeedatul Tahawi - 74 –


wills anything, His only command is to say, “Be!” and it
comes into being" {Surah Yaaseen, verse 82}. This demonstrates
His Absolute Independence from all things.

Allaah Ta`ala negates His dependence on anything, by
saying: “Allaah is Independent”. This means that He is
independent of all and all are dependent on Him.

***********************************************
********
“Nor is He contained by the six directions
1
as all created
things are.”

1). As Allaah Ta`ala says: "…whereas Allaah
surrounds them from all over" {Surah Burooj, verse 20}. When it
is said that Allaah Ta`ala surrounds them from all over,
then it implies that He encompasses from all the six
directions. Directions are behind everything and it
encompasses all things. And for Him Who encompasses
all things, it is not possible for anything to encompass Him
or to be behind Him. Otherwise it would be a combination
of opposites, since it is impossible for The Encompasser to
be encompassed. Allaah Ta`ala is free of and beyond any
of the six direction. It is also established that He has full
and total cognisance of all the directions, because He
encompasses everything. So, if for example, one says that
there is a top of Allaah, then this would not be possible
because, Allaah Ta`ala is above everything, and His
Attributes are All-Encompassing and there can be nothing
above Him. If one considers the bottom, then He is Baatin
(internal) there is nothing below Him. It is also established
from the Ahaadith that Allaah Ta`ala is above and below
everything. So since we have established that Allaah
Ta`ala has no top or bottom, then the right, left, front and
back would follow suit. The right side is stipulated in
Aqeedatul Tahawi - 75 –


accordance with Him, as Allaah Ta`ala says: So (the first
group are) the people of the right (the average
Mu'mineen); how excellent are the people of the right!
(They are referred to as the “people of the right” because
they will receive the record of their actions in their right
hands, indicating entry into Jannah.) And (the second
group are) the people of the left; how wretched are the
people of the left! (They are referred to as the “people of
the left” because they will receive the record of their
actions in their left hands, indicating entry into
Jahannam.)

He is behind the entire creation and ahead of them, leading
them on, because He is indeed The First. He is behind the
entire creation and He will be even there after them, as He
says: “And We are the Inheritors”.

He will bring to light on the Day of Qiyaamah, after
differentiating between the obedient and the disobedient,
the sincere and the insincere (Munaafiqeen). He leads
people onto the Path, and the entire creation walk behind
Him.
In short, it is established that Allaah Ta`ala is not restricted
to any of the six directions, in fact, He is the yardstick for
them. As Allaah Ta`ala says: "Wherever you turn, you
will find Allaah’s presence there" {Surah Baqara, verse 115}.
Allaah Ta`ala is the criterion by which the directions are
measured and not anyone or anything besides Him. This
proves that no direction overwhelms Him, rather He
overwhelms all directions. In fact, He overwhelms and
encompasses all six directions.

***********************************************
********
Aqeedatul Tahawi - 76 –


“Al-Mi`raaj
1
(the Ascent through the heavens) is true,
Nabi ρ ρρ ρ was taken by night
2
.”

1). As Allaah Ta`ala says: "Pure is that Being Who
transported His slave (Rasulullaah ρ) by night from
Masjidul Haraam (in Makkah) to Masjidul Aqsa (in
Jerusalem)" {Surah Bani Israa'eel, verse 1}.

This was the first stage of the Ascent, i.e. from Masjid-e-
Haraam to Masjid-e-Aqsa. The second stage was the ascent
from Masjid-e-Aqsa to the heavens and then onto the
Sidratul Muntahaa. And then to Allaah Υ. As Allaah
Ta`ala says: "He (Rasulullaah ρ) certainly saw him
(Jibra’eel υ in his original form) once more (a second
time) at the Sidratul Muntahaa (when Rasulullaah ρ went
on the miraculous journey of Mi’raaj) close to which is
Jannahul Ma’waa. (Rasulullaah ρ saw Jibra’eel υ there)
When the Sidratul Muntahaa was covered by that which
covered it. (When the Sidratul Muntahaa was covered by
magnificent colours or angels, it assumed a new
appearance and became more beautiful than any human
can describe.)" {Surah Najm, verses 13-16}.

2). This is an indication towards the physical Mi`raaj.
Indeed the Slave is an embodiment of body and soul, not
just a soul, otherwise it would have been said that he was
taken by soul or his soul was taken.

***********************************************
********
“And ascended in his bodily form, while awake
1
, through
the heavens, to whatever heights Allaah willed for Him.
Allaah ennobled in the way that He ennobled him and
revealed to him what He revealed to him, ‘And his heart
Aqeedatul Tahawi - 77 –


was not mistaken about what it saw’. Allaah blessed him
and granted him peace in this world and the next. Al-
Howdh
2
(the Pool which Allaah will grant Nabi -
sallallahu alaihi wasallam, as an honour to quench the
thirst of his Ummat on the Day of Qiyaamah) is true. Al-
Shifa`ah
3
, (the Intercession which is stored up for
Muslims), is true, as related in the consistent and
confirmed Ahaadith.”

And ascended in his bodily form, while awake
1
, through
the heavens, to whatever heights Allaah willed for Him.
Allaah ennobled 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’. Allaah blessed him
and granted him peace in this world and the next.
1). Indeed this is a miracle which did not take place
except in the state of wakefulness. If the Mi`raaj did not
took place in a sleep or with soul only, then it would not
have been any extraordinary feat. This is possible with a
non-Nabi also, therefore, it could not have been classified
as a Mu`jizah.

Al-Howdh
2
(the Pool which Allaah will grant Nabi -
sallallahu alaihi wasallam, as an honour to quench the
thirst of his Ummat on the Day of Qiyaamah) is true.
2). As Allaah Ta`ala says: "Verily We have granted you
(O Rasulullaah ρ!) the Al Kowthar" {Surah Kowthar, verse }.
Rasulullaah ρ said: “Do you know what is Kowthar?” The
Sahaabah replied: “Allaah and His Rasool know best.” He
said: “It is a pond which I have been granted by Allaah Υ
in Jannah….”

It is reported in Bukhari Shareef from Rasulullaah ρ:
“Indeed I will precede you at the Howdh and whoever
Aqeedatul Tahawi - 78 –


passes by will have a drink from it. Whosoever drinks from
it will never be thirsty thereafter.”

The Ahaadith that have been reported regarding this have
reached the level of Tawaatur (Consistent and authentic).
It has been reported from more than 30 Sahaabah. Imaam
Ibn Katheer -ا ª-=ر has written a detailed exegesis on this
subject in his famous work of “Al-Bidaayah wan
Nihaayah”, whosoever desires, he may refer to it.

Al-Shifa`ah
3
, (the Intercession which is stored up for
Muslims), is true, as related in the consistent and
confirmed Ahaadith.
3). As Allaah Ta`ala says: Intercession (on behalf of
anyone) cannot profit (another) in His presence, except
for the one whom He permits (intercession)" {Surah Saba, verse
23}. Allaah Ta`ala says: "only the one with whom He is
pleased will be able to intercede (on behalf of anyone on
the Day of Qiyaamah)"{Surah Ambiyaa, verse 28}. Intercession
begins with negation so that the people may not depend
upon or rely on the intercession of their Auliyaa or pious
predecessors.

The Intercession (on the day of Qiyaamah) will be of
different stages, as is reported in the Ahaadith; the
“Shafaa`atul Kubra” (Great Intercession) will be in favour
of all mankind, so that the reckoning may begin; there will
be the Intercession for the sinners; the Intercession for the
salvation of those who have already been entered into the
Fire; the Intercession for the raising of the stages in
Jannah; etc.

Also, there will be different types of Intercessors from
amongst the Believers; the Ambiyaa, the Angels, the
Aqeedatul Tahawi - 79 –


Ulama, the Shuhadaa (Martyrs), the Sulahaa (Pious), the
Huffaaz, etc.

***********************************************
********
“The covenant
1
which Allaah made with Hadhrat Aadam
and his offspring is true. Allaah knew
2
, before the
existence of time, the exact number of those who would
enter Jannah and the exact number of those who would
enter the Fire. This number will neither be increased nor
decreased. The same applies to all actions
3
done by
people, which are done exactly as Allaah knew they
would be done. Everyone is eased
4
to what he was created
for.”

The covenant
1
which Allaah made with Hadhrat Aadam
and his offspring is true.
1). As Allaah Ta`ala says: "(Remember also the time
before man was sent to earth) When your Rabb extracted
from the backs of the children of Aadam their
descendants and (after proving to them that He is their
Rabb) called them to witness over themselves saying, “Am
I not your Rabb?” They replied, “Certainly! We testify to
it” {Surah A'raaf, verse 172}.

Allaah knew
2
, before the existence of time, the exact
number of those who would enter Jannah and the exact
number of those who would enter the Fire.
2). As Allaah Ta`ala says: A group shall be in Jannah,
while another shall be in the Blaze (Jahannam)" {Surah Shura,
verse 7}. This is clear based on His Knowledge. As Allaah
Ta`ala says: "verily Allaah has knowledge of all things"
{Surah Maa'idah, verse 97}. As Allaah Ta`ala says: "He has
knowledge of their conditions and He keeps meticulous
count of everything" {Surah Jinn, verse 28}. And this number (of
Aqeedatul Tahawi - 80 –


the inmates of Jannah and Jahannam) is also included in
this encompassing.

This number will neither be increased nor decreased. The
same applies to all actions
3
done by people, which are
done exactly as Allaah knew they would be done.
3). Because actions are created by Allaah Υ. He says:
“And Allaah has created you and whatever you do” {Surah
Saaffaat, verse 96} And everything that He creates, He knows
about it before He creates it. As Allaah Ta`ala says: “Does
the One Who created (you and your actions) not know"
{Surah Mulk, verse 14}



Everyone is eased
4
to what he was created for.
4). As Allaah Ta`ala says: As for the one (the Mu'min)
who gives (charity to the needy), who has Taqwa and who
believes in the most beautiful word (the Kalimah) We
shall make the (means to attain) great comfort (Jannah)
easy for him (by making it easy for him to carry out good
deeds). As for the one who is miserly and indifferent
(towards the truth of Islaam) and who rejects the most
beautiful word (the Kalimah) We shall make the (means
to attain) great grief (Jahannam) easy for him (by making
it easy for him to commit sins)" {Surah Layl, verses 5-10}.

***********************************************
********
“And it is the action
1
with which a man’s life is sealed
which dictates his fate.”

1). As Allaah Ta`ala says: "Verily those who commit
kufr and die as Kuffaar, the earth full of gold shall never
be accepted from any of them if they ever wish to offer it
Aqeedatul Tahawi - 81 –


as ransom (to save themselves from punishment on the
Day of Qiyaamah). For them shall be a painful
punishment and they shall have no helpers (to save them
from Allaah’s punishment)" {Surah Aal Imraan, verse 91}.

Allaah Ta`ala says: "Forgiveness is not for those who
(continue to) commit evil acts (without repenting) and
then, when death presents itself before any of them (and
they can see the angels of death before them), he says,
‘Now I repent!’ Nor is it (forgiveness) for those who die
as Kuffaar (and who repent in the Aakhirah. Such people
will never be forgiven). We have prepared for such people
a painful punishment" {Surah Nisaa, verse 18}.

Allaah Ta`ala did not shackle the Truth by His saying:
"Verily those who commit kufr and die as Kuffaar, the
earth full of gold shall never be accepted from any of
them if they ever wish to offer it as ransom (to save
themselves from punishment on the Day of Qiyaamah). For
them shall be a painful punishment and they shall have
no helpers (to save them from Allaah’s punishment)" {Surah
Aal Imraan, verse 91}. In fact, He Subhaanahu Wa Ta`ala added
the words: die as Kuffaar. This is a point of reflection in
that Allaah Ta`ala is not merely stating that they just die,
but that they die whilst in the state of kufr. The object here
is not to explain the mere dying of the kufaar, but it is to
demonstrate the end condition of their death, i.e. they die
whilst upon kufr. The warning is on this final condition of
their lives, which will warrant for them a painful and a
fearful punishment. This object would not have been fully
achieved except by the words, die as Kuffaar. Had the
Aayat read: “Indeed those who are kaafir or they die”,
then it would have meant that even the person who died as
a kaafir in our eyes, yet he was a Mu`min, i.e. he made
Taubah and his Taubah was accepted by Allaah Ta`ala,
Aqeedatul Tahawi - 82 –


and his Imaan was accepted prior to his death, then that
person would also be liable for the punishment. This would
have necessitated that a person’s end condition meant
nothing, i.e. whether a person died as a kaafir or a
Believer. It is for this reason that Allaah Ta`ala added the
words die as Kuffaar. This confirms that the final and
decisive moment in a person’s life is the last stage. Thus,
indeed, death is the completion and the conclusion of one’s
life and not the thing which brings to an abrupt end. The
final moments of a person’s life, that which is connected to
the final condition of Imaan, will not change until eternity.
Thus we learn from this that the retribution of anything is
in accordance to the condition of its final moments. It is
that condition upon which it was steadfast upon, and its
final moments came in that condition. This is the meaning
of the saying of Rasulullaah ρ, as stated in the Bukhaari
and Muslim: “Indeed a person who carries out the actions
of the inmates of Jannah, in the eyes of the people, (yet) he
is from amongst the inmates of the Fire, and indeed a man
carries out the actions of the inmates of the Fire, in the
eyes of the people, and (yet) he is from amongst the
inmates of Jannah.” The following is added in Bukhaari:
“And indeed (the decisive) actions are those at (the time
of) death.”

This Hadith is a commentary of these Aayaat, which prove
to us that a person’s final actions and condition will be the
decisive factor in this world and the Hereafter.

***********************************************
********
“Those who are fortunate
1
are fortunate by the Decree
of Allaah, and those who are wretched are wretched by
the decree of Allaah. The exact nature
2
of the Decree is
Allaah’s secret in His creation, and no angel near the
Aqeedatul Tahawi - 83 –


Throne, nor Rasul 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 Allaah 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.’ So anyone who
asks: ‘Why did Allaah do that?’ has gone against a
judgement of the Qur`aan, and anyone who goes against
a judgement of the Qur`aan is an unbeliever. This in sum
is what those of Allaah’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.”

“Those who are fortunate
1
are fortunate by the Decree
of Allaah, and those who are wretched are wretched by
the decree of Allaah.
1). A fortunate person is a rightly guided one. An
unfortunate person is one who is astray. Both these are in
accordance to the Decree and Will of Allaah Ta`ala. As
Allaah Ta`ala says: "There can be no guide for the one
whom Allaah sends astray and none can mislead the one
whom Allaah guides" {Surah Zumar, verses 36,37}. Or it is said that
guidance and deviation are the effects of good and bad
fortune that are inherent in a person. If effects are from
amongst the Decrees of Allaah Ta`ala, then all the more,
the effected are from the Decree of Allaah Ta`ala, since
they are created by Him.

The exact nature
2
of the Decree is Allaah’s secret in His
creation, and no angel near the Throne, nor Rasul sent
with a Message, has been given knowledge of it. Delving
Aqeedatul Tahawi - 84 –


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
Allaah 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.’ So anyone who asks: ‘Why did
Allaah do that?’ has gone against a judgement of the
Qur`aan, and anyone who goes against a judgement of
the Qur`aan is an unbeliever. This in sum is what those
of Allaah’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.
2). As far as the basic Mas`alah regarding Qadr
(predestination/Decree of Allaah Ta`ala) is concerned, it is
from amongst the absolute beliefs of our Deen, as has been
explained with the rational and revealed proofs.

The difference between Masheeyat (Divine Decree) and
Ridaa (Divine approval/Pleasure) will be explained later
on. Thus, as far as the actual Mas`alah is concerned, and its
ruling is concerned they are understandable and it is not
such that it boggles the mind or intellect.

Except that the source and core of Taqdeer, it is a secret
from amongst the secrets of Allaah Ta`ala, which is
beyond the understanding and intellect of the human mind.
It is an actions from amongst the Actions of Allaah Ta`ala.
He is not asked about it, but we will be asked regarding our
actions. He created everything and measured it according
to proper measure. Everything is subservient to the Will
and Decree of Allaah Ta`ala. Indeed Allaah Ta`ala
created his slaves and their actions. He is the One Who
intends kufr for the Kaafir, and He creates it and Wills it,
Aqeedatul Tahawi - 85 –


but He is not pleased with it. He has Willed it in
accordance to His Divine Wisdom. As for the basis and the
core of the Masa`ala of Qadr, this is another matter, which
is very delicate and extremely subtle. Its understanding and
comprehension is far beyond the intellect of man.

None understands the reality of it, besides Allaah Υ. The
understanding and the intellect of man cannot comprehend
it. Deviate are the ones who delve into it and successful are
the ones who accept and believe in it. This is from the rules
of Towheed. Hence, that person who believes in the
Oneness of Allaah Ta`ala and belies the concept of
Taqdeer, his belying destroys his belief in Towheed. May
Allaah Ta`ala save us from such misfortunes.

***********************************************
********
“Knowledge which is accessible
1
to created beings and
knowledge which is inaccessible
2
to created beings.
Denying the knowledge that is accessible is disbelief, and
claiming the knowledge that is inaccessible is disbelief.
Belief can only be firm when accessible knowledge is
accepted and inaccessible knowledge is not sought after.”

“Knowledge which is accessible
1
to created beings
1). This refers to that knowledge that was brought by the
Ambiyaa 'ا »+-'= م`- , which was concise and detailed, comprised
of negations and confirmations. This is the knowledge of
the Shari'ah. This is on the level of those who delve deep
into knowledge. As Allaah Ta`ala says: "Those who are
sound in knowledge (who are not proud and are content
with their intellectual achievements and the strength of
their Imaan) say, “We believe in them (because our
intellect falls short of understanding them). All (the
Muhkamaat and the Mutashaabihaat) are from our
Aqeedatul Tahawi - 86 –


Rabb.” None take heed besides men of understanding"
{Surah Aal Imraan, verse 7}.

As Allaah Ta`ala says: "Hold fast to what (commands) the
Rasool ρ ρρ ρ gives you and refrain from what (actions) He
prevents you (because whatever he instructs you is from
Allaah)" {Surah Hashar, verse 7}.

This is the knowledge which is accessible, with all its
corollaries, like experience, examples, narratives, etc. This
is all that is accessible in the Qur`aan Majeed and Sunnah.
Everything besides this is the inaccessible knowledge,
which excludes forgetfulness. There is no way to
understanding this type of knowledge, either by thought or
reflection. As Allaah Ta`ala said, from Hadhrat Ibraheem
υ: "O my father! Such knowledge has come to me that
has not come to you, so follow me and I shall show you
the straight path” {Surah Maryam, verse 43}. This is the knowledge
of the Shari'ah.

and knowledge which is inaccessible
2
to created beings.
Denying the knowledge that is accessible is disbelief, and
claiming the knowledge that is inaccessible is disbelief.
Belief can only be firm when accessible knowledge is
accepted and inaccessible knowledge is not sought after.”
2). An example of this knowledge is the secrets of
predestination which Allaah Ta`ala has concealed from
man. He has prohibited them from probing into it. Also,
the knowledge of the reality of the Rooh (soul). As Allaah
Ta`ala says: "You have been granted only a little bit of
knowledge" {Surah Bani Israa'eel, verse 85}. Also, the knowledge of
the advent of Qiyaamah, as Allaah Ta`ala says: "They ask
you (O Muhammad ε) about Qiyaamah, when will it
occur? Say, “The knowledge of this is with my Rabb (only
Allaah knows when it will occur). Only He will make it
Aqeedatul Tahawi - 87 –


appear it on its time. It (the occurrence of Qiyaamah) will
be weighty on the heavens and the earth and will appear
suddenly.” They ask you as if you have perfect knowledge
of it. Say, “The knowledge of this is only with Allaah, but
most people do not know.” (We are aware only of the
signs of Qiyaamah, as mentioned by Rasulullaah ρ.)" {Surah
A'raaf, verse 187}.

Also the knowledge of the principles of the unseen, as
Allaah Ta`ala says: "With Him are the keys (the
knowledge) of the unseen, about which none besides Him
has any knowledge" {Surah An'aam, verse 59}. Also the
knowledge of the condition of the ability of creation and
eternity or the knowledge of their reality, as Allaah Ta`ala
says: "Verily the knowledge of (when) Qiyaamah (will
come) is only with Allaah. He sends the rains and knows
(the details of) what is in the wombs (such as the
character and future of the child). A soul does not know
what it will earn tomorrow and neither does it know in
which land it will die. Undoubtedly Allaah is All Knowing
(only He knows all of these things and everything else),
Informed" {Surah Luqmaan, verse 34}.

That person who denies anything of that which Rasulullaah
ρ brings, he is amongst the Kaafireen. That person who
claims to know that knowledge which is hidden from man,
is amongst the atheists and deviates. May Allaah Ta`ala
save us from such beliefs.

***********************************************
********
“We believe in Al-Lowh
1
(the Tablet) and Al-Qalam
2

(the Pen) and in everything written on it. Even if all
created beings were to gather together to make something
fail to exist, whose existence Allaah had written on the
Aqeedatul Tahawi - 88 –


Tablet, they would not be able to do so. And if all created
beings were to gather together to make something exist
which Allaah 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 Qiyaamah.

We believe in Al-Lowh
1
(the Tablet)
1). As Allaah Ta`ala says: "But it is the Glorious Qur'aan
(which is recorded) in the Lowhul Mahfoodh” ("The
Preserved Tablet" which cannot be altered in any
way)"{Surah Burooj, verses 21,22}.

As Allaah Ta`ala says: "Allaah erases (from a Shari'ah)
whatever (laws of a previous Shari'ah) He wills and keeps
in place (whatever laws He wills, so that it may apply to
them as well). With Him is the Mother (Original) of
Books (the Lowhul Mahfoodh, in which nothing is ever
changed)" {Surah Ra'ad, verse 39}.
As Allaah Ta`ala says: "Every hidden thing in the
heavens and the earth is recorded in the clear book (the
“Lowhul Mahfoodh”)" {Surah Naml, verse 75}.

and Al-Qalam
2
(the Pen) and in everything written on it.
Even if all created beings were to gather together to make
something fail to exist, whose existence Allaah 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 Allaah 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
Qiyaamah.
2). As Allaah Ta`ala says: "Noon (Only Allaah knows the
correct meaning of this letter). By the oath of the pen (that
recorded the destiny of creation on the “Lowhul
Aqeedatul Tahawi - 89 –


Mahfoodh”) and by (the oath of) what they (the angels
who record the actions of people) write!" {Surah Qalam, verse 1}.

This is the Pen that is the first of all pens. It is the best and
most honoured of all pens. As Allaah Ta`ala says:
"Whoever does a good act as a Mu'min, his effort will
not be unappreciated in the least (he will be rewarded for
every good act regardless of how insignificant it may
seem). We are indeed the scribes of it (We meticulously
record their every action)" {Surah Ambiyaa, verse 94}.

The Pens are many. The Ulama have enumerated them in
their Kitaabs. Refer to Tafseer-e-Azeezi regarding this
Aayat.

***********************************************
********
“Whatever a person has missed
1
he would never have got
it, and whatever he gets, he would have never missed it. It
is necessary for the servant to know that Allaah already
Knows everything that is going to happen
2
in his
Creation and has Decreed it in a detailed and decisive
way.”


“Whatever a person has missed
1
he would never have got
it, and whatever he gets, he would have never missed it.
1). This is similar to the words of a Hadith regarding the
Mas`alah of Qadr. The necessary commentary on this
subject has already passed.

It is necessary for the servant to know that Allaah already
Knows everything that is going to happen
2
in his
Creation and has Decreed it in a detailed and decisive
way.”
Aqeedatul Tahawi - 90 –


2). As Allaah Ta`ala says: “Does the One Who created
(you and your actions) not know" {Surah Mulk, verse 14}. And as
Allaah Ta`ala says: "The responsibility of sustaining
every creature on earth rests with Allaah. He knows the
place where they will stay (for a longer period – Jannah or
Jahannam) and the place where they will be kept in trust
(for a shorter period- the world/the grave). Everything is
(recorded) in the Clear Book (the “Lowhul Mahfoodh”)"
{Surah Hood, verse 6}.

As Allaah Ta`ala says: "He knows what is on the land
and within the oceans. He is (even) Aware of every leaf
falling from a tree. Every grain in the darkness of the
earth and every moist and dry thing is (recorded) in the
clear Book (the Lowhul Mahfoodh)" {Surah An'aam, verse 59}.

Allaah Ta`ala says: "He is the One Who raises your souls
(from your bodies) by night (when you sleep), knows what
you do by day and awakens you (after your sleep) to
complete the fixed term (of your life). Then (after you die)
to Him is your return and He shall inform you of (take
you to task for) what you used to do" {Surah An'aam, verse 60}.

As Allaah Ta`ala says: "Behold! Verily they (some
people) turn their chests so that they may hide from Him.
Behold! (Even) When they wear their clothes (thinking
that they are hiding themselves from Allaah), He knows
what they hide as well as what they disclose.
Undoubtedly, He has knowledge of the secrets of their
hearts (their thoughts and intentions)" {Surah Hood, verse 5}.

Allaah Ta`ala says: "Say, 'Whether you hide (from
people) or reveal (to them) what is in your bosoms (in
your hearts, such as your friendship with the Kaafiroon),
Allaah knows it (nothing is hidden from Him). He knows
Aqeedatul Tahawi - 91 –


what is in the heavens and what is in the earth, and
Allaah is Able to do all things (including punishing the
wrongdoers)'" {Surah Aal Imraan, verse 29}.

Thus, He is knowledgeable of all that has happened, is
happening and will happen until eternity. He Knows it
before it is created and even after it is created. All this is
written by Him in the Mother of all Kitaabs (Al-Lahw Al
Mahfooz). Many have gone astray on this point, like the
Mushrikeen, philosophers, Saaibeen, etc. in their refuting
His Knowledge of things before its creation. All this is
included in falsifying Taqdeer.

This falsification necessitates their refutation of His
knowledge being All-Encompassing. These Aayaat is a
clear refutation of their beliefs.

Indeed Allaah Ta`ala has destined everything to the finest
detail even before its creation. Those who refute this, are
refuting His Power and knowledge and they are not
believers.

***********************************************
********
“There is nothing that He has created in either the
heavens or the earth that can contradict it
1
, or add
2
to it,
or erase it or change
3
it.”

“There is nothing that He has created in either the
heavens or the earth that can contradict it
1
,
1). As Allaah Ta`ala says: "There is none to withhold
the mercy Allaah opens to His people (such as rain,
sustenance, spiritual upliftment), and there is none to
release the mercy that He withholds. He is the Mighty
(Able to do as He pleases without anyone to challenge
Aqeedatul Tahawi - 92 –


Him), the Wise (knows exactly when and on whom to
shower His mercy)" {Surah Faatir, verse 2}.

That is, there is none who can contradict or revoke His
Commands. As Allaah Ta`ala says: "If Allaah afflicts you
with (any) harm, none can remove it besides Him. (On the
contrary,) If He intends (any) good for you, then none
can prevent His grace (none can stop the good from
reaching you). He bestows His grace on those of His
bondsmen whom He pleases and He is the Most
Forgiving, the Most Merciful" {Surah Yunus υ, verse 107}.

This applies whether the Command is regarding a hidden
or clear matter, none can revoke His Command.

or add
2
to it,
2). As Allaah Ta`ala says: "Allaah commands (His
creation) and there is none to avert (prevent) His
command. He is swift in reckoning (calling people to
account for their actions)" {Surah Ra'ad, verse 41}.

or erase it or change
3
it.”
3). As Allaah Ta`ala says: "There is none to alter the
words (decrees and promises) of Allaah" {Surah An'aam, verse
34}.

***********************************************
********
“Or increase
1
it or decrease
2
it in any way. And there is
no created
3
thing except with His creation.”

“Or increase
1
it
1). As Allaah Ta`ala says: "Allaah increases in His
creation as He pleases (making some larger and more
powerful than others). Verily Allaah has power over all
Aqeedatul Tahawi - 93 –


things" {Surah Faatir, verse 1}. There is no creator of creation, but
Him, and there is no increaser in the creation but Him.
There is none to command the creation but Him and there
is none to increase in His Commands but He.
or decrease
2
it in any way.
2). As Allaah Ta`ala says: "Do they (the Kuffaar) not see
that We have been reducing the land (that they control)
from its borders (by handing it over to the Muslims as they
conquests continue). Allaah commands (His creation) and
there is none to avert (prevent) His command. He is swift
in reckoning (calling people to account for their actions)"
{Surah Ra'ad, verse41 }.

Thus He is the One Who decreases in His creation, and
there is none else, because there is only One Creator. It is
simpler to decrease than to increase, and since He has the
Power and Ability to increase, He can all the easier
decrease as well. None else has power over this besides
Him since He is the Creator and none else.

And there is no created
3
thing except with His creation.”
3). As Allaah Ta`ala says: "Indeed those (gods) that
you worship besides Allaah can never even create
(something as little and insignificant as) a fly (which
Allaah has created in great abundance) even though all of
them join forces in this effort. (In fact,) If a (weak and
insignificant) fly has to steal anything from them (from
these gods), they (are so helpless that they) cannot (even)
retrieve it. The seeker (the Mushrikeen) and the sought
(their gods) are both weak (feeble and helpless)" {Surah Hajj,
verse 73}.

At-Takween means to create. A thing can neither be a
created thing except by His creation nor a formed or
shaped thing except by His forming or shaping. This
Aqeedatul Tahawi - 94 –


applies to all qualities. A thing can neither be blessed
except with His Mercy nor sanctified except with His
Munificence. A person can neither be knowledgeable
except with His bestowing of Knowledge neither an owner
except with His granting ownership. None can be sustained
except with His Sustenance nor be led astray except with
His misleading nor be guided aright except with His
guidance, etc. etc. There is neither a creator except He nor
any shaper except He. There is no Most Merciful, except
He or Sustainer except He, or Guider except He, or
Teacher except He, or All Wise, except He, etc. etc. This is
so because there is No deity but He. This is the crux and
basis of our belief. We believe that everything happens
with His Orders and Knowledge. He is the Creator and
Protector.

***********************************************
********
“And At-Takween
1
(creation) is not executed except with
beauty and perfection. This
2
is a fundamental aspect of
belief and a necessary element of all knowledge and
recognition of Allaah’s Oneness and Rabubiyyat. As
Allaah says in His Book: ‘He created everything and
Decreed it in a detailed way’. And He also says: ‘Allaah’s
Command is always a decided Decree.’”

“And At-Takween
1
(creation) is not executed except with
beauty and perfection.
1). As Allaah Ta`ala says: "(This is all) The doing of
Allaah Who perfects everything (just as Allaah grants
strength to weak things, so too can He weaken strong
things like the mountains). Indeed He is Informed (fully
aware) of what you do (and will take you to task for the
wrong you do)" {Surah Naml, verse 88}.

Aqeedatul Tahawi - 95 –


This
2
is a fundamental aspect of belief and a necessary
element of all knowledge and recognition of Allaah’s
Oneness and Rabubiyyat. As Allaah says in His Book:
‘He created everything and Decreed it in a detailed way’.
And He also says: ‘Allaah’s Command is always a
decided Decree.’”
2). Because indeed Imaan is not straightened except with
recognition, and the basis of recognition is the acceptance
of the Oneness of Allaah Ta`ala. Towheed is not complete
except with the following two points:
The first point is Towheed in Khalq, i.e. there is creator
except Allaah Ta`ala, and there is no shaper except Allaah.
Also, Towheed in Rabwiyyah, i.e. there is no Rabb except
Allaah Ta`ala, and there is no benefactor or harmer except
Allaah.
The second point on Towheed is Amr, i.e. there is no
maker in the laws of Deen except Allaah Ta`ala, there is no
ruler/judge except Allaah, there is indeed no Command
except from Allaah Ta`ala. He has ordered that we worship
none but He.
Both of these aspects of Towheed cannot be recognised
except with belief in Taqdeer, in that there is none who
destines fate except Allaah Ta`ala. He is the One Who
created all the creation and He has chalked out their
respective fates. He is the One Who issues the Commands.
He has destined their lives and has stipulated their demises.
He has ordained the Shari'ah and has abrogated it as He
desired. Everything is recorded in The Book. He can efface
what He desires and confirm what He Wills. It is for this
reason that Sheikh =ا ª-=ر repeats the issues of the creation and
Towheed. These are from amongst the basis of the Deen
Aqeedatul Tahawi - 96 –


and the principles of recognition. Hence he has also quoted
the two Aayaat, stated above.
***********************************************
********“So woe to anyone who argues with Allaah
concerning the Decree and who, with a sick heart
1
, starts
delving into this matter. In his delusory 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.”
1). As Allaah Ta`ala says: "Is he who was dead (as a
Kaafir), then We granted him life (guided him to Islaam)
and gave him a light (Imaan) by which he may walk
among people better than someone (a Kaafir) like him
who is in a multitude of darkness (kufr and sin) from
which he will not come out (who will die as a Kaafir)?"
{Surah An'aam, verse 122}. That is he was dead in disbelief and We
gave him the life of Imaan. Hence, a pure and believing
heart is a living heart. If falsehood and distasteful things
are presented before it, it naturally flees therefrom and
dislikes and hates it. It is not inclined towards it. Contrary
to a heart which is dead with kufr and deviation. This type
of heart cannot differentiate between good and evil, virtue
and sin. It, due to its weakness inclines towards whatever
is presented to it, in accordance to its sickness. There are
two types of sicknesses of the heart; sickness in
knowledge, this is the sickness of doubt; and the sickness
of actions which is the sickness of desires.
***********************************************
********“Al-Arsh
1
(the Throne) and Al-Kursi
2
(the
Chair) are true, as Allaah had explained in The Qur`aan.
He is Independent
3
of the Throne and whatever is
beneath it. He encompasses
4
everything above it.”
Aqeedatul Tahawi - 97 –


“Al-Arsh
1
(the Throne)
1). As Allaah Ta`ala says: "(Allaah is) The Exalter of
ranks (the One Who raises our status) and the Owner of
the Throne" {Surah Mu'min, verse 15}. Allaah Ta`ala says: He is
the Most Forgiving, All Loving, Owner of the Throne, the
Majestic…" {Surah Burooj, verses 14-15}.
As Allaah Ta`ala says: "There is no Ilaah but Him. He is
the Rabb of the Glorious Throne" {Surah Mu'minoon, verse 116}.
The existence of the Throne is established from these
Aayaat, with varying qualities.
and Al-Kursi
2
(the Chair) are true, as Allaah had
explained in The Qur`aan.
2). As Allaah Ta`ala says: "His Kursi (throne) includes
the heavens and the earth (and whatever is within them)
and He never tires of caring for them. He is High (above
His creation), The Tremendous (the Supreme)" {Surah Baqara,
verse 255}. Al-Kursi is like a stairs for the Arsh, that leads up
to the it. It has stages upon stages, as interpreted by Haafiz
Ibn Katheer -ا ª-=ر in Al-Bidaayah Wan Nihaayah.

He is Independent
3
of the Throne and whatever is
beneath it.
3). Because He Υ is its Rabb and Owner, as He says:
"On Him only do I rely and He is the Rabb of the
glorious Throne" {Surah Taubah, verse 129}. The Rabb of anything
is not dependant on it, in fact He is independent of it. It
would be a clash of opposites if the Rabb (Nourisher) is
independent of the marboob (nourished) and that He is
Aqeedatul Tahawi - 98 –


dependant on it. This would be spurious. He has created it
so that He may, thereby, make known His Quality of
Ownership over it. The Arsh is a place wherefrom His
Orders and Plans are sent forth.
He encompasses
4
everything above it.”
4). As Allaah Ta`ala says: "Behold! He Encompasses
everything" {Surah HaaMeem Sajdah, verse 54}. This explanation has
already passed. Also, the Arsh is like a dome upon the
universe. It is as though it encompasses everything that is
beneath it, and Allaah Ta`ala Encompasses the Arsh and
everything that is above it and below it. The object of
encompassment is not like that of a ship and the creation is
within it. Allaah Ta`ala is much more superior than that.
He is Most High and Magnanimous. Indeed the object of
encompassment is a great and limitless encompassment.
His knowledge, His Power, His protection, His Planning
and Arrangement encompasses all. All the people and
particles of all the universes and worlds are subservient to
His Magnanimous Attributes, which expound His
Perfection. All this is attributed to His Greatness. An atom
cannot be compared to the entire universe.
***********************************************
********
“And what He has created is incapable
1
of encompassing
Him. We say
2
with belief, acceptance and submission
that Allaah took Ibraheem as an intimate friend and that
He spoke directly to Moosa
3
. We believe
4
in the Angels,
and the Ambiyaa, and the Books which were revealed to
the Messengers.”

Aqeedatul Tahawi - 99 –


“And what He has created is incapable
1
of encompassing
Him.
1). As Allaah Ta`ala says: "while they are unable to
encompass (comprehend) His knowledge (they will never
be able to know all that Allaah knows)" {Surah TaaHaa, verse 110}.
He cannot be encompassed by knowledge, or power, or
action or planning. Also, it is not possible for the
Encompasser to be encompassed. This would be a case of
clashing of opposites.
We say
2
with belief, acceptance and submission that
Allaah took Ibraheem as an intimate friend
2). As Allaah Ta`ala says; "Allaah chose Ibraheem υ υυ υ
for a (sincere) friend" {Surah Nisaa, verse 125}. Sheikh mentions
this as a refutation to the Mu`tazilas and philosophers who
claim that affection and friendship (which is perfect
affection) cannot be achieved except with correlation
between the lover and the beloved, and there is no
correlation between the Ever-Living and the newly created.
This is a false and spurious claim. Logic and intelligence
refutes such a claim.

and that He spoke directly to Moosa
3
.
3). As Allaah Ta`ala says: "Allaah specially (directly)
spoke to Moosa υ" {Surah Nisaa, verse 164}.
The explanation of this passed in the discussion of the
Qur`aan being the Speech of Allaah Ta`ala.
We believe
4
in the Angels, and the Ambiyaa, and the
Books which were revealed to the Messengers.”
Aqeedatul Tahawi - 100 –


4). As Allaah Ta`ala says: "The Rasool (Muhammad ε)
believed in that which has been revealed to him from his
Rabb and (so do) the Mu'mineen. Each one believes in
Allaah, His angels, His Books and His Rusul. (They say)
“We make no distinction between one and another
messenger" {Surah Baqara, verse 285}.
As Allaah Ta`ala says: "Righteousness is not that you
turn your faces towards the east or west (during salaah),
but (a person of) righteousness is that person who
believes in Allaah, the Last Day (the Day of Qiyaamah),
the angels, the Books, and the Ambiyaa م>~-ا -+--- …" {Surah
Baqara, verse 177}. Thus whosoever refutes this, he is according
to the ruling of the Qur`aan a Kaafir and a deviate, who is
far from the Truth and Imaan. As Allaah Ta`ala says:
"Whoever disbelieves in Allaah, His angels, His Books,
His Rusul and the Last Day, then he has indeed
wandered far astray (regardless of the claims he makes)"
{Surah Nisaa, verse 136}. Also, that person who differentiates
between Allaah and His Ambiyaa م`-'ا »+-'=, and he believes in
some and falsifies others, indeed such a person is also a
Kaafir and renegade of Islaam.

As Allaah Ta`ala says: "Indeed those who disbelieve in
(reject) Allaah and His Rusul, who seek to draw a
distinction between Allaah and His Rusul (by believing in
Allaah and not in His Rusul), those who say, “We believe
in some (Rusul, as per their motives) and disbelieve in
some (as per their whims),” and who seek to adopt a path
between these (between Imaan and kufr), such people are
true Kaafiroon. We have prepared for the Kaafiroon a
disgraceful punishment" {Surah Nisaa, verses 50-51}.
Hence the fundamentals of Imaan are seven: Belief
(Imaan) in Allaah Ta`ala, His Angels, His Messengers, His
Aqeedatul Tahawi - 101 –


revealed Kitaabs, the day of Qiyaamah, in Taqdeer and in
Jannah and Jahannam. Some of these are mentioned in the
text of the Kitaab and the explanation of the others have
passed. The philosophers refute all of them and have
obfuscated (confused) their meanings. They do not believe.
***********************************************
********
“And we bear witness that they were all following the
manifest Truth. We call
1
the people of our Qiblah
Muslims and believers as long as they acknowledge what
the Rasul ρ ρρ ρ brought, and accept as true everything that
he said and told us about.”
1). As Allaah Ta`ala says: "Follow the religion of your
father Ibraheem υ υυ υ. It was He (Allaah) who named you
Muslims from before (in the previous scriptures) and in
this Qur’aan" {Surah Hajj, verse 78}. As Allaah Ta`ala says from
Hadhrat Ibraheem υ: “O our Rabb! Make us obedient to
You and make from our descendants a nation that is also
obedient to You" {Surah Baqara, verse 128}.The title of Muslims
for this Ummat was from before its existence and will also
be after its passing on, as is borne out by the text of the
Qur`aan Majeed: "O you who have Imaan! Fear Allaah
as He should be feared (by obeying all His commands)
and do not die except as Muslims" {Surah Aal Imraan, verse 102}.

As Allaah Ta`ala says: "Say, “We have Imaan in Allaah,
in that which was revealed to us, what was revealed to
Ibraheem υ υυ υ, Ismaa’eel υ υυ υ, Is’haaq υ υυ υ, Ya’qoob υ υυ υ, the
descendants (of Ya’qoob υ who were Ambiyaa), and that
which was revealed to Moosa υ υυ υ, to Isa υ υυ υ and to all the
Ambiyaa from their Rabb. We make no distinction
between any of them (between any of the Ambiyaa by
Aqeedatul Tahawi - 102 –


believing in some and rejecting others) and to Him we are
Muslims (we have surrendered)” {Surah Aal Imraan, verse 84}.
This has been expounded in a clear way by our Nabi, the
most truthful of the truthful (sallallahu alaihi wasallam):
“He who performs our Salaat (i.e. reads Salaat like us),
faces towards our Qiblah and eats our slaughtered
animals, is a Muslim.”
***********************************************
********
“We do not enter into vain talk
1
about Allaah.”
1). Because indeed to argue and enter into vain talk
about regarding the Being and Signs of Allaah Ta`ala are
the arguments of the hypocrites.
To make known one’s opinions without having knowledge
is not permissible.
As Allaah Ta`ala says: "Allaah sends the bolts of
lightning to strike whoever He wills while they are
disputing about Allaah. Allaah is fiercely Powerful" {Surah
Ra'ad, verse 13}.
As Allaah Ta`ala says: "Thus does Allaah allow those
people to go astray who transgress the limits and who are
sceptical, those who dispute about Allaah’s Aayaat
without any warrant (justification) coming to them" {Surah
Mu'min, verses 34-34}.
Hence it is not appropriate for anyone to discuss or speak
about the Being of Allaah Ta`ala except with the Attributes
that He has described Himself with. Therefore you will see
that the quickest to dispute regarding Allaah Ta`ala are the
people of desires and opinions and those who enter into
Aqeedatul Tahawi - 103 –


vain talk and play around regarding the Being of Allaah
Ta`ala, with their own cock-eyed opinions and thoughts.
***********************************************
********
“Nor do we allow any dispute
1
about the religion of
Allaah. We do not argue
2
about the Qur`aan and we bear
witness that it is the Speech of the Rabb of the worlds
which Hadhrat Jibraeel υ came down with.”
“Nor do we allow any dispute
1
about the religion of
Allaah.
1). That is the people of the Haqq do not allow
themselves to be led astray by the whisperings and ruses of
the people of desire. This would be like seeking a
judgement from false judges, and indeed we have been
ordered to reject the false judges. As Allaah Ta`ala says:
“And they wish to go for judgement to the Taghut (false
judges) while they have been ordered to reject them” {Surah
Nisaa, verse 60}. Also this is a ruse, deception and a cover-up of
the Truth with falsehood. This is also forbidden.
As Allaah Ta`ala says regarding the Ahle Kitaab: "Do not
mix the Haqq (the truth, which I have revealed) with lies
(that you have invented) and do not knowingly
(intentionally) conceal the Haqq (the truth concerning the
Nabuwwaat of Muhammad ε)" {Surah Baqara, verse 42}.

To argue regarding the Haqq is deceit. As Allaah Ta`ala
says regarding the Mushrikeen: "They (the Mushrikeen
then) say, “Are our gods (idols) better or he (Isa υ) ?”
They say this to you only to dispute, for they are a people
given to arguing. (They realise that it is their idols that are
being referred to, but merely raise the objection to develop
an argument.) He (Hadhrat Isa υ) is but a servant on
Aqeedatul Tahawi - 104 –


whom We have bestowed Our bounties (by making him
Our Rasool), and whom We have made an example for
the Bani Israa’eel (and for mankind after them to prove to
them that Allaah can create without the apparent means)"
{Surah Zukhruf, verses 58-59}.
We do not argue
2
about the Qur`aan and we bear witness
that it is the Speech of the Rabb of the worlds which
Hadhrat Jibraeel υ came down with.”
2). That is, do say regarding the Qur`aan Majeed, its
words, meanings or recital, as the deviates have said.
Indeed the people of deviation have made it the pastime of
their desires and opinion to change and alter the Kalaam of
Allaah Ta`ala. This they have done so as to plant seeds of
doubt in the Ahle Haqq. As Allaah Ta`ala says: "The
Kuffaar use falsehood (baseless and absurd arguments) to
dispute in order to eradicate the truth and they make a
mockery of My Aayaat and the warnings that have been
given to them" {Surah Kahaf, verse 56}.
Advice will not benefit them, in fact, the only solution for
them is -- The Sword! We should also not delve into
argument and vain talk with regard to the words and recital
of the Qur`aan Majeed. As Hadhrat Ibn Mas`ood τ said: “I
heard a person reciting an Aayat which Nabi ρ recited
differently. I went with him to Nabi ρ and told him about
his recital. I noticed in his (sallallahu alaihi wasallam)’s
face distaste. He said; ‘Nay! Do it (in the way that is)
beautiful, and no not differ, indeed those who were before
you were destroyed because they differed.’” If we are not
allowed to dispute with the Ahle Kitaab except in a good
way, then all the more should we not argue with the people
of Imaan. If a believer falters, we must not brand him a
kaafir unless a definite proof does not surface. As Nabi ρ
Aqeedatul Tahawi - 105 –


said: “Allaah Ta`ala has raised (forgiven/overlooked) from
this Ummat mistakes and forgetfulness.”
***********************************************
********
“And taught
1
the Most Honoured of all the Messengers,
Muhammad ρ ρρ ρ . It is the Speech
2
of Allaah and no speech
of any created being is comparable to it.”
“And taught
1
the Most Honoured of all the Messengers,
Muhammad ρ ρρ ρ .
1). This is a declaration of Hadhrat Jibraeel’s υ teaching
Nabi ρ. This is a refutation of what some deviates like the
sect Qaraamitah and others claim that the Qur`aan was
imbibed directly into the heart of Nabi ρ , by way of
envisaging and imagining. This claim of theirs is a
refutation of the concept of Wahi from Allaah Ta`ala. May
Allaah Ta`ala save us from us corrupt beliefs.

It is the Speech
2
of Allaah and no speech of any created
being is comparable to it.”

2). Allaah Ta`ala says: "Say, “If mankind and the Jinn
combine to (try to) produce something similar to this
Qur’aan, they would not be able to produce anything like
it even if they assistant each other”{Surah Bani Israa'eel, verse 88}.
As Allaah Ta`ala says: "Or do they (the Kuffaar) say, “He
(Rasulullaah ρ) has fabricated (forged) it (the Qur'aan).”
Say, “Produce ten ‘fabricated’ (in your words) Surahs
like any in it (in the Qur'aan) and, besides Allaah, call
Aqeedatul Tahawi - 106 –


whoever you can (to assist you) if you are truthful (in
your claim)” {Surah Hood, verse 13}.

Then the Aayat was revealed: "If you are in doubt about
what We have revealed to Our bondsman (if you doubt
that the Qur'aan which was revealed to Muhammad ε is
from Allaah), then produce even a single Surah like any
in the Qur'aan (something that can match the eloquence,
the beauty, the style and the prophecies of the Qur'aan).
And (you are also at liberty to) call your witnesses (your
helpers and deities) besides Allaah if you are truthful
(stand up to this challenge if you feel that you are truthful
in your claim that Muhammad ε was the author of the
Qur'aan. If your claim is correct, you will easily be able to
compose something equal if not superior because
Muhammad ε was an untutored person)" {Surah Baqara, verse 23}.
Then the Aayat was revealed: "Do they (the Mushrikeen)
say that he (Rasulullaah ρ) fabricated it (the Qur'aan) ?
Tell them, “Then produce even a single Surah like any in
it (in the Qur'aan) (something that can match the
eloquence, the beauty, the style and the prophecies of the
Qur'aan) and (you are also at liberty to) call whoever you
can (to assist you) besides Allaah if you are truthful"
{Surah Yunus, verse 38}.
The summary of this is that any non-Mu`jizah is unlike a
Mu`jizah. Absolutely no speech can be comparable to the
Qur`aan Majeed. In fact, any Speech of Allaah Ta`ala’s
cannever be compared to that of man’s. Speech is the
translation or rendition of knowledge, and the Knowledge
of Allaah Ta`ala’s is All-Encompassing and the knowledge
of man is encompassed. The encompassed cannot leave the
perimeters of its encompassment, which is the Knowledge
of Allaah Ta`ala. Notwithstanding this, the speech of man
Aqeedatul Tahawi - 107 –


is a creation of Allaah Ta`ala. How can a limited creation
ever compare to an All-Encompassing Creator? This would
then be a case of contradictory opposites.
***********************************************
********
“We do not say that it was created and we do not go
against
1
the Jamaa`ah of the Muslims regarding it.”
1). Commentary on this subject that the Qur`aan Majeed
is the uncreated Speech of Allaah Ta`ala has passed in
great detail. The Author -ا ª-=ر, by saying that we do not go
against the Jamaa`ah of the Muslims is indicating that
anyone who avers that the Qur`aan is a creation of Allaah
Ta`ala, he is in fact opposing the Jamaa`ah of the Muslims.
All the Salaf-e-Saaliheen (pious predecessors) have agreed
that the Speech of Allaah Ta`ala is uncreated. During the
era of Khalifah Ma`moon, the Ulama and people of Haqq
bore untold hardships and punishments due to their
refutation of the claim that the Qur`aan is created. They
underwent great difficulties, but they remained steadfast,
and maintained all along that the Qur`aan Majeed is the
Speech of Allaah Ta`ala and uncreated.
***********************************************
********
“We do not consider any of the people of our Qiblah to be
unbelievers
1
because of any wrong action they have
done, as long as they do not consider that action to have
been lawful
2
. Nor do we say
3
that the wrong action of a
man who has belief does not have a harmful effect on
him.”
Aqeedatul Tahawi - 108 –


“We do not consider any of the people of our Qiblah to be
unbelievers
1
because of any wrong action they have
done,
1). As Allaah Ta`ala says: "O you who have Imaan!
Qisaas has been made obligatory (has been ordained) for
you in the case of murder; a free man (will be executed)
for (murdering) a free man, a slave for a slave and a
woman for a woman. Whoever (heir) forgives his brother
(the murderer), should demand (the Diyah) with kindness
(without harshness) and payment should be pleasant
(without delay and in full). This (choice between Qisaas
and Diyah) is a special consideration from your Rabb and
a mercy (because the Jews were compelled to apply Qisaas
when a murder was committed and the Christians were
compelled to accept Diyah instead). So whoever oversteps
the limits (by killing the murderer) after this (after the
murderer was forgiven) shall suffer a painful punishment
(by being executed in this world and punished in the
Aakhirah)" {Surah Baqara, verse 178}.
A (Muslim) murderer is not excluded from those who have
Imaan, notwithstanding the sin of his of murdering
someone without any right or valid reason to do so. The
brotherhood of Deen still holds firm. It is thus established
that even after the gravest of the grave sins, i.e. murder, a
person still remains a Muslim and a brother of the
believers. As Allaah Ta`ala says: If two groups of
Mu'mineen fight each other, then reconcile between
them. (However, despite your efforts to reconcile,) If the
one group transgresses against (oppresses) the other,
then fight that (transgressing) group until they return to
(the obedience of) Allaah’s command (to live in peace and
harmony with other Muslims). If they return (to the
reconciliation process and stop fighting), then reconcile
Aqeedatul Tahawi - 109 –


between them with justice. Be just, for Allaah loves those
who exercise justice. The Mu'mineen are all brothers
(because they all belong to the same Deen), so reconcile
(create harmony) between your brothers (whenever a
dispute arises). Fear Allaah so that mercy may be shown
to you. {Surah Hujuraat, verses 9-10}.
It is confirmed here also that Allaah Ta`ala does not
declare a Muslim murderer a kaafir, and counts him among
the believers and among the brotherhood of Islaam. This is
a refutation of the Khawaarij, who declare as kaafir all
sinners. They contradict the Qur`aan Majeed.
as long as they do not consider that action to have been
lawful
2
.
2). Indeed to regard as Halaal something which the
Shari'ah has rejected, is destructive to the Aqeedah (belief).
This is kufr. Committing a sin, whilst having one’s
Aqeedah intact, (i.e. not condoning or regarding as
permissible the sin), is fisq and not kufr.
Nor do we say
3
that the wrong action of a man who has
belief does not have a harmful effect on him.”
3). This is a refutation of the Murjiyah sect, who aver
that Imaan is unaffected by sin, just as obedience is
unaffected by kufr. These people are on the extreme in
their beliefs and the Mu`tazilas are on the other extreme,
since they aver that Imaan does not remain after sin. They
damn as kaafir every sinning Muslim. The truth is that sin
does affect the believer, but his Imaan remains intact. The
texts of the Qur`aan and Ahaadith bear out that every
person who had even an atom’s weight of Imaan in his
heart will eventually be saved from the Fire. That is, a
Aqeedatul Tahawi - 110 –


sinning believer will be in the Fire (albeit for a limited
time), as a believer. The sin of a believer will harm him in
that it will warrant his entry into the Fire. The various
Aayaat of Shafaa`at (intercession) prove that the sin of
believers will harm them, although they will still remain
believers, because intercession will not be permissible for
kuffaar.
Obedience with kufr will also be of no benefit. Take the
example of Abu Taalib, who will remain in the Fire
forever, due to his kufr and rejection of Imaan.
Nevertheless, his punishment will not be of a very severe
nature, owing to his assisting and aiding Nabi ρ throughout
his life.
***********************************************
********
“We hope that Allaah Ta`ala will pardon
1
people of right
action among the believers and grant them entry into
Jannah through His Mercy, but we cannot
2
be certain of
this.”
“We hope that Allaah Ta`ala will pardon
1
people of right
action among the believers and grant them entry into
Jannah through His Mercy,
1). As Allaah Ta`ala says: "(O mankind!) The
misfortunes that afflict you are a result of the (evil)
actions you earn, and (because of your many sins, you
deserve to suffer even more adversities, but) Allaah
pardons a great deal (of your sins, because of which you
are spared many more hardships). {Surah Shura, verse 30}.
As Allaah Ta`ala says: "Verily Allaah is Most Pardoning,
Most Forgiving" {Surah Hajj, verse 60}. Divine Pardon and
Aqeedatul Tahawi - 111 –


Forgiveness is for the sinners from amongst the believers
and not for the polytheists, kuffaar and hypocrites. As
Allaah Ta`ala says: "Verily Allaah does not forgive that
Shirk (and kufr) be committed, but may forgive all (sins)
besides this for whom He wills. Whoever commits Shirk
has indeed invented a terrible sin" {Surah Nisaa, verse 48}.
As Allaah says: "Allaah promises the fire of Jahannam
for the hypocrite men, the hypocrite women and the
Kuffaar. They shall live there forever. It is sufficient (as
punishment) for them. Allaah has cursed them and they
shall suffer an everlasting punishment" {Surah Taubah, verse 68}.
but we cannot
2
be certain of this.”
2). This is due to our not having any knowledge of the
unseen and internal conditions. As Allaah Ta`ala says:
"Are they secure from Allaah’s plan (punishment)? Only
those at a loss feel secure from Allaah’s plan" {Surah A'raaf,
verse 99}
Al-Makr refers to hidden plans. We are unaware of them so
how can we have faith in it? Yes we have hope that Allaah
accepts the good actions and virtuous acts. As Allaah
Ta`ala says: "but (Allaah) may forgive all (sins) besides
(Shirk) this for whom He wills " {Surah Nisaa, verse 48}. As has
passed, the Forgiveness of Allaah Ta`ala is dependent on
His Desire and Will. We have absolutely no knowledge of
the Will and Desire of Allaah Ta`ala. So how can we ever
be content and snug with this belief that Allaah Ta`ala will
forgive anyone? In fact, we have no surety of the
acceptance of the forgiver after he has made sincere
repentance after committing a sin.

As Allaah Ta`ala says: "There are others who admit their
sins (acknowledge that they were wrong). They have
Aqeedatul Tahawi - 112 –


mixed their actions, some being good (the previous
expeditions that they joined), while others are evil (the
expedition that they missed without valid reasons). Allaah
will soon accept their repentance (and forgive them).
Allaah is certainly Most Forgiving, Most Merciful" {Surah
Taubah, verse 102}.
Since we have no certainty of the acceptance of Taubah in
this world, how can we ever be certain about it (have faith
in it)? Yes, we have good thoughts and hopes in Allaah
Ta`ala, and in the sincerity of the repenters, and we have
hope in the Mercy of Allaah Ta`ala.
***********************************************
********
“And we cannot bear witness
1
that it will definitely
happen and that they will be in Jannah.”
1) That is, for any one person with certainty and
conviction, that he is from the inmates of Jannah or
Jahannam, due to our lack of knowledge in this sphere. As
Allaah Ta`ala says:
And do not pursue what you have no knowledge about
(do not comment on subjects you have no knowledge about
or speak about something that has not been verified).
Indeed questioning (on the Day of Qiyaamah) shall take
place with regard to (what) the ears (heard), (what) the
eyes (saw) and (what thoughts and wrong beliefs) the
hearts (harboured)" {Surah Bani Israa'eel, verse 36}.
As Nabi ρ said to Hadhrat Aishah '+-= -ا ¸-ر on the occasion of
the demise of an Ansaar child: “Glad tidings to that bird
from amongst the birds of Jannah” etc. “O Aishah! Allaah
is All-Aware of what they do.”
Aqeedatul Tahawi - 113 –


That is, it is not appropriate or correct for us to certify
Jannah for any particular person, with conviction.
Similarly, with the Fire or acceptance of Taubah. As is
mentioned in a Hadith of Nabi ρ regarding two men from
the Bani Israeel. One of them used to sin and the other
strive in Ibaadat. The worshipper always saw the other
involved in sin. He used to tell him: “Cut down! (on your
sinning)” one day he saw him involved in a sin and he told
him to cut down. The sinner told him: “Leave me alone! I
take an oath in Allaah’s Name, were you sent as a mentor
over me?” The other replied: “I take an oath on Allaah’s
Name! Allaah will never forgive you” Or he said “Allaah
will never enter you into Jannah.” When the two of them
passed away, their souls were presented before Allaah
Ta`ala, Who said to the worshipper: “Were you more
knowing that I?” Or He said: “Do you have control over
My Hand?” Allaah Ta`ala told the sinner: “Go and enter
into Jannah through My Mercy.” And He said regarding
the worshipper: “Take him to the Fire.” [Mishkaat].
Hence it is not permissible for us to rule in favour of any
particular person with regard to his being successful or
unsuccessful, of is entering Jannah or Jahannam. Indeed it
is possible that a particular sinner (in our eyes) is actually
one who strives in mistake and is forgiven by Allaah Υ.
How can we ever rule against his forgiveness, when the
opposite is possible. There are at least ten possibilities that
can remove entrance into the Fire for any slave; Taubah,
repentance, good deeds, difficulties in the world,
conditions in the grave, conditions on the Day of
Resurrection, the dua of the believers for their brothers, the
intercession of the intercessors, and the mercy and
Forgiveness of the Most Merciful. We have no knowledge
of the acceptance or application of any of these
Aqeedatul Tahawi - 114 –


possibilities, hence we cannot condemn anyone with
certainty to the Fire or towards destruction.
***********************************************
********
“We ask forgiveness
1
for the people of wrong action
among the believers and, although we are afraid
2
for
them, we are not in despair
3
about them.”
“We ask forgiveness
1
for the people of wrong action
among the believers and,
1). As Allaah Ta`ala taught us to make Astaghfaar for
the deceased, He says: “O our Rabb! Forgive us and our
brothers who passed before us with Imaan. And do not
place any impurity (ill-feelings) in our hearts against
those who have Imaan. O our Rabb! Indeed You are the
Most Forgiving, Most Merciful” {Surah Hashar, verse 10}.
although we are afraid
2
for them,
2). Because of the possibility of their Taubah and
repentance not being accepted by Allaah Ta`ala. Indeed
this is a matter of the unseen and unknown. We have no
knowledge about it, hence it is not for us except to have
hope in His Mercy and fear His Punishment. We do not
decree with any certainty.

we are not in despair
3
about them.”

3). As Allaah Ta`ala says: “O My bondsmen who have
wronged their souls (by committing kufr or other sins) !
Never lose hope of Allaah’s mercy (so do not abstain from
seeking forgiveness thinking that you will not be forgiven).
Verily, Allaah forgives all sins (that are free of kufr and
Aqeedatul Tahawi - 115 –


Shirk). Undoubtedly, He is the Most Forgiving, the Most
Merciful” {Surah Zumar, verse 53}.
As Allaah Ta`ala says: "And do not become despondent
of Allaah’s mercy. Indeed only the nation that commits
kufr grows despondent (loses hope) of Allaah’s mercy”
{Surah Yusuf, verse 87}.
***********************************************
********
“Certainty
1
and despair both remove one from the
religion, but the path of truth for the people of the Qiblah
lies between the two.”
1). That is, certainty is from amongst the Plans
(specialities) of Allaah Ta`ala. To have only hope is not
from our religion, unless there is fear coupled with it. Just
like to have fear only and to despair are not from our
religion, until there is hope coupled with it. Hence, Imaan
is suspended between hope and fear. The hope that is
desired from us is the one which has fear integrated with it.
If it is not like this then one will be in certainty. The fear
that is desired from us must have hope coupled with it. If it
is not like this then it will be despair and despondency.
Thus to negate certainty is to negate hope only. As Allaah
Ta`ala says: "Are they secure from Allaah’s plan
(punishment)? Only those at a loss feel secure from
Allaah’s plan" {Surah A'raaf, verse 99}
To negate despondency is to negate fear altogether, as
Allaah Ta`ala says: "And do not become despondent of
Allaah’s mercy. Indeed only the nation that commits kufr
grows despondent (loses hope) of Allaah’s mercy” {Surah
Yusuf, verse 87}.
Aqeedatul Tahawi - 116 –



A Mu’min is one who combines the two – neither is he one
who is only certain nor is he always despondent. Allaah
Ta`ala combines these two for the believers when He says:
"Those (gods) that the Mushrikeen call upon (whom they
worship, such as Nabi Isa υ and the angels) also seek a
means to approach their Rabb, (vying with each other to
see) who of them shall be closest and they (also) aspire
for His mercy while fearing His punishment (How can
they be worshipped when they themselves worship
Allaah?). (Therefore, worship Allaah Only and forsake all
gods because) The punishment of your Rabb (for those
who commit Shirk) is frightening indeed" {Surah Bani Israa'eel,
verse 57}.

As Allaah Ta`ala says: Their sides part from their beds
(they wake up for Tahajjud salaah), they make du’aa to
their Rabb in fear (for His punishment) and (having)
hope (in His mercy)" {Surah Sajdah, verse 16}.

Allaah Ta`ala has praised those who combine hope and
fear, when He says: "(Is this Kaafir better) Or the person
who is engrossed in (Allaah’s) worship throughout the
hours of the night, prostrating and standing, fearing the
Aakhirah and hoping for the mercy of his Rabb?" {Surah
Zumar, verse 9}.
The reality is that indeed it is Allaah Ta`ala Who is The
Owner of Majesty and Benevolence, as He says: "Blessed
is the name of your Rabb, the Possessor of majesty and
benevolence" {Surah Rahmaan, verse 78}.

As Allaah Ta`ala says: "(Allaah announces) Inform My
bondsmen that I am certainly the Most Forgiving, the
Most Merciful (I shall forgive all sins when My bondsman
Aqeedatul Tahawi - 117 –


repents sincerely) and (inform them also) that (they should
not let Shaytaan deceive them into thinking that they can
continue sinning and repent later because) My
punishment is definitely a most painful punishment (and
they should never risk suffering My punishment)" {Surah Hijr,
verses 49-50}.
Hence, a necessity for the Mercy of Allaah is to have hope,
and fear is a necessity for punishment. When Imaan is
suspended between these two qualities, then the fruits
thereof will be that Imaan will not consist of merely hope
only or fear only.
***********************************************
********
“A person does not step out
1
of belief except by
disavowing what brought him into it. Belief (Imaan)
2

consists of affirmation by the tongue and acceptance by
the heart.”
“A person does not step out
1
of belief except by
disavowing what brought him into it.
1). This is a refutation of the averment of the Khawaarij
and Mu`tazilas, who claim the committer of major sins is a
kaafir. Hence the first lot enter him (committer of major
sins) in to kufr after removing him from Imaan and the
latter (Mu`tazilas) remove him from Imaan, but they do not
rule kufr upon him, rather they claim that he is in a stage
between the two stages. The Ahle-Haqq do not accept this
stage between the two stages. The heart is either firm on
belief or refutes, as Allaah Ta`ala says: "It is He Who
created you, (and showed you the paths of Imaan and kufr)
so among you are Mu'mineen and among you are
Aqeedatul Tahawi - 118 –


Kaafiroon. Allaah is Watchful over what you do (and will
take you to task for the wrong you do)" {Surah Taghaabun, verse 2}.
There is no midway between the two; a Mu`min is one
who have belief. Allaah Ta`ala describes the Aimmah of
Hidayat who have total Imaan, thus: "…and were
convinced about (the truth of) Our Aayaat" {Surah Sajdah, verse
24}. The Kaafir are those who refute belief. Allaah Ta`ala
describes the refuters with kufr, He says: "It is only the
(die-hard) Kaafiroon who reject Our Aayaat"{Surah Ankaboot,
verse 47}. The doubters and those who conceal kufr whilst
they display Imaan are amongst the Kaafireen. This is so
because indeed, doubt and uncertainty and reservations (in
belief) and to hide kufr under the guise of Imaan (the
hypocrites) – all these are Kaafir, because they contradict
Imaan and belief. There is no stage between kufr and
Imaan, which is borne out by the Aayat: “Thus amongst
you are kaafir and amongst you are Mu`min” {Surah
Taghaabun, verse 2}. Hence, the Math-hab of the Ahlus Sunnah is
that we do not label as kaafir any person of our Qiblah, by
the mere committing of sins, unless he does not make that
sin Halaal and he does not refute Imaan. Explanation on
this has passed.

Belief (Imaan)
2
consists of affirmation by the tongue and
acceptance by the heart.”

2). As Allaah Ta`ala says: "Say, “We have Imaan in
Allaah, in that which was revealed to us, what was
revealed to Ibraheem υ υυ υ, Ismaa’eel υ υυ υ, Is’haaq υ υυ υ, Ya’qoob
υ υυ υ, the descendants (of Ya’qoob υ who were Ambiyaa), and
that which was revealed to Moosa υ υυ υ, to Isa υ υυ υ and to all
the Ambiyaa from their Rabb” {Surah Aal Imraan, verse 84}.
Aqeedatul Tahawi - 119 –


Also, to say with the tongue is a form of testification, and
testification is from amongst the fundamentals of Islaam,
as is borne out by the Hadith of Hadhrat Ibn Umar τ who
reports from Nabi ρ: “Islaam is based upon five things –
testification that indeed there is no deity but Allaah and
that Muhammad ρ is the Rasool of Allaah.” Testification
with the tongue is also from amongst the requisites of
Imaan and it is an ordered thing, so that one’s Imaan may
become manifest. Hence the source and base of Imaan is
the heart, and the tongue is the interpreter thereof in this
world. The tongue is not the actual source and base of
Imaan.
***********************************************
********
“And the whole
1
of what Allaah has revealed in the
Qur`aan, and the whole
2
of what is proven from the
Rasul ρ ρρ ρ , regarding the Shari'ah and the explanation (of
the Qur`aan and of Islaam) is true.”
“And the whole
1
of what Allaah has revealed in the
Qur`aan,
1). This is clear, since the Qur`aan Majeed is a definitive
and final proof and Wahi from Allaah Ta`ala. This is a
definite and undisputed truth. Baatil cannot enter into it
either from the front or the back. This is the revelation
from the All Wise, All Praiseworthy. There is absolutely
no doubt in it, as Allaah Ta`ala says: There is no doubt (or
error) in this Book" {Surah Baqara, verse 2}. Refutation of it is not
permissible, as Allaah Ta`ala says: "This (Qur'aan) is a
blessed advice that We have revealed. Will you then reject
it?" {Surah Ambiyaa, verse 50}.
Aqeedatul Tahawi - 120 –


and the whole
2
of what is proven from the Rasul ρ ρρ ρ ,
regarding the Shari'ah and the explanation (of the
Qur`aan and of Islaam) is true.”

2). Indeed this is Wahi (Divine Revelation) from Allaah
Ta`ala, even though it is not recitable. Regarding whatever
has been proven by Nabi ρ, there are two types: The
original code of Islamic law, and the explanation of
whatever has been revealed by Allaah Ta`ala in His Kitaab
(Qur`aan Majeed). - all this is Haqq and it is Waajib
(compulsory) to follow it. In this, Sheikh -ا ª-=ر is indicating
and implying the authenticity and acceptance as proof of
the Ahaadith, thereby refuting the claims of the rejecters of
the Ahaadith, like the Jahmiyahs, Mu`attalas, Mu`tazilas,
Rawafidh and the other minority deviant sects of this era.
Thus theses people have plugged darkness upon the hearts
for the recognition of Allaah Ta`ala, His Names,
Attributes, and Actions, which are expounded by Nabi ρ.
They have removed the speech of Nabi ρ and have given
way to their own conjectures and opinions. They are like to
a thirsty person who sees a mirage from far and when he
gets there he finds nothing besides Allaah Ta`ala.
A strange thing is that these people have given preference
to their own ‘proofs’ over Wahi. They will be unsuccessful
in this world and Aakhirah. They are in clear deviation.
The method of the Ahlus Sunnah is that we do not
transgress the authentic texts of Nabi ρ and we do not
contradict it with our own whims and fancies, because
indeed the texts from Nabi ρ are also proofs in the
Shari'ah, and it comprises explanations of the Qur`aan
Majeed. As Allaah Ta`ala says: We have revealed the
Reminder (the Qur’aan) to you (O Muhammad ε) so that
Aqeedatul Tahawi - 121 –


you may explain to the people what (injunctions of the
Shari'ah) has been revealed to them, and so that they may
reflect (carefully)" {Surah Nahl, verse 44}.

As Allaah Ta`ala says: "Hold fast to what (commands) the
Rasool ρ ρρ ρ gives you and refrain from what (actions) He
prevents you (because whatever he instructs you is from
Allaah)" {Surah Hashar, verse 7}.
As Allaah Ta`ala says: "As for those who have Imaan,
who do righteous deeds and who believe in what has been
revealed to Muhammad ε εε ε, which is the truth from their
Rabb, Allaah will cancel their sins and rectify their
affairs (by giving them the ability to do more good in this
world and by granting them Jannah in the Aakhirah)" {Surah
Muhammad ρ, verse 2}.
As Allaah Ta`ala says: " It is not (proper) for any Mu'min
man or woman to exercise any choice in their affairs
(contrary to Allaah’s commands) when Allaah and His
messenger have (already) decided a matter (and issued
clear commands concerning the particular matter). The
one who disobeys Allaah and His Rasool ρ ρρ ρ has certainly
deviated in a clear manner" {Surah Ahzaab, verse 36}.
***********************************************
********
“Belief
1
is, at base, the same for everyone, but the
superiority of some over others in it is due to their fear
and awareness of Allaah, their opposition to their desires,
and their choosing what is more pleasing to Allaah.”
1). Imaan is the same for all believers. They are all equal
in so far as being believers. However there are different
Aqeedatul Tahawi - 122 –


types and categories of believers. This is due to the
different rankings and stages of their Imaan. Taqwa,
opposition to desires and choosing what is more pleasing
to Allaah Ta`ala are the determining factors in
differentiating the levels of Imaan.
As Allaah Ta`ala says: "Thereafter (after revealing the
Qur'aan to Rasulullaah ρ), We made those of Our
bondsmen whom We chose (the Mu'mineen) inheritors of
the Book (the Qur'aan). Of them were those who
oppressed their souls (by committing sins), while there
were those who were moderate (who neither sinned, nor
did more than the Faraa’idh and Waajibaat). There were
also those who were leaders in good deeds by the
command of their Rabb (those who refrained from sin and
besides the Faraa’idh and Waajibaat, also excelled in
performing optional good deeds). This (revelation of the
Qur'aan to mankind) is Allaah’s extreme grace" {Surah Faatir,
verse 32}.

As Allaah Ta`ala says:"Say, “Can those with (spiritual)
knowledge be equal to those who do not have knowledge?
Only those with (spiritual) intelligence will heed (good
advice)” {Surah Zumar, verse 9}.
As Allaah Ta`ala says: "Allaah shall elevate the
Mu'mineen among you and those given knowledge (of
Deen) by many ranks (degrees, stages)" {Surah Mujaadala, verse
11}.
That is, Imaan is one but the degrees and stages of the
believers are different. Just like how existence is one but
there are numerous things in existence. And like how the
light of the sun is one, but the illuminated things are many.
Aqeedatul Tahawi - 123 –


***********************************************
********
“All believers are ‘friends’
1
of Allaah and the noblest of
them in the Sight of Allaah are those who are the most
obedient and who most closely follow the Qur`aan.”

1). As Allaah Ta`ala says: "Allaah is the Protecting
Friend of those who have Imaan, bringing them from the
multitude of darkness (kufr, Shirk, falsehood) into the
light (Islaam, the truth). As for those who commit kufr,
their friends are the Shayaateen, who bring them out of
the light (of Imaan if they ever enter it) and (take them
back) into the multitude of darkness (kufr, Shirk). These
are the people of the Fire, where they shall live forever"
{Surah Baqara, verse 257}.

As Allaah Ta`ala says: "Your Protecting Friend is only
Allaah, His Rasool ε εε ε and the Mu'mineen who establish
salaah, pay zakaah and who bow in Ruku. Whoever
befriends Allaah, His Rasool ε εε ε and the Mu'mineen
(instead of befriending the Kuffaar), then indeed only the
party of Allaah (those with Him) shall be victorious (in
both worlds)"{Surah Maa'idah, verse 55,56}.
From this Aayat also, the brotherhood of the believers has
been established. Indeed they are all the ‘friends’ of Allaah
and Allaah is their ‘Friend’ and Protector. Indeed Allaah
befriends His believing slaves. He Loves them and they
love Him. He is Pleased with them and they are pleased
with Him. Whosoever opposes any friend of His, indeed he
is declaring war on Allaah. Thus Wilaayat (friendship) is
established by the statement “Friends of Allaah”. It is also
similar to Imaan in that it can be perfect or defective.
Sheikh -ا ª-=ر is saying that the people of Wilaayat are the
Aqeedatul Tahawi - 124 –


same, in essence. And just like the people of Imaan, whose
actual Imaan is the same, but some are perfect and others
are defective. Just like how Imaan is perfect for the
Muttaqeen and defective for the rest of the common
believers. Wilaayat also has stages and levels just like that
of believers ---- Levels and stages which are determined
by fear of Allaah Ta`ala and Taqwa. Hence, the
Mu`minoonal Muttaqoon (pious believers), are those who
are the most obedient to Allaah Ta`ala, and they are those
who follow the Qur`aan and they are the most honoured in
the Sight of Allaah Ta`ala, both, in this world and in the
Hereafter, owing to their complete and perfect Wilaayat.

As Allaah Ta`ala says: "Behold! Verily for the friends of
Allaah there shall be no fear (about the future), nor shall
they grieve (about their past). (The friends of Allaah are)
Those who have Imaan and who adopt Taqwa (they do
what Allaah commands and refrain from what He
prohibits). For them shall be good news in the life of this
world (the good news at the time of death that they will be
taken to Jannah) and in the Aakhirah (when they will
enter Jannah). There is nothing that can change the
words (decrees and promises) of Allaah. This (success of
Allaah’s friends) is the greatest success" {Surah Yunus, verses 62-
64}.

As Allaah Ta`ala says: Verily, the most honoured of you
in Allaah’s sight is the one with the most Taqwa. Allaah
is certainly All Knowing, Informed (Only He knows whose
Taqwa is best)" {Surah Hujuraat, verse 13}.
It is recorded in the Sunan from Nabi ρ, who said: “The
Arab is not more virtuous than the non-Arab, nor is the
non-Arab more virtuous than the Arab. The white is not
more virtuous than the black, nor is the black more
Aqeedatul Tahawi - 125 –


virtuous than the white, except by (virtue of) Taqwa. All of
man are from Aadam and Aadam is from sand.” The
general believers are those who mix virtuous deeds with
evil deeds. They are defective in their Wilaayat and Imaan.
Then there are others who cover their Imaan with
oppression, shirk and kufr, and many of them do not even
believe in Allaah, they are the mushrikeen. Indeed all types
of obedience are branches of Imaan, and all types of
disobedience are branches of kufr. The fountainhead of
kufr is refutation (of Imaan) and the fountainhead of Imaan
is acceptance (of Imaan). It is possible that a person not be
a kaafir, but he executes acts of kufr and similarly, a
person who is not a believer, but he executes some of the
acts of Imaan. Hence the title of kaafir is placed upon him
after his refutation (of Imaan) and the title of believer is
placed on him after his acceptance.
***********************************************
********
“Belief
1
consists of belief in Allaah, His Angels, His
Books, His messengers, the Last Day
2
, resurrection
3

after death, and belief that the Decree
4
– both the good of
it and the evil of it, the sweet of it and the bitter of it - is
all from Allaah. We
5
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.”
“Belief
1
consists of belief in Allaah, His Angels, His
Books, His messengers,
1). As Allaah Ta`ala says: "The Rasool (Muhammad ε)
believed in that which has been revealed to him from his
Rabb and (so do) the Mu'mineen. Each one believes in
Allaah, His angels, His Books and His Rusul. (They say)
Aqeedatul Tahawi - 126 –


“We make no distinction between one and another
messenger (we believe in every one of them, unlike others
like the Jews and the Christians who reject some
Ambiyaa)” {Surah Baqara, verse 285}.
the Last Day
2
,
2). As Allaah Ta`ala says: "…and they are convinced
about (the reality of) the Aakhirah" {Surah Baqara, verse 4}.
resurrection
3
after death,


3). The explanation regarding this has already passed.
and belief that the Decree
4
both the good of it and the evil
of it, the sweet of it and the bitter of it - is all from
Allaah.
4). As Allaah Ta`ala says: "Tell them, “Only that
which Allaah had destined for us will affect us (will
happen to us)" {Surah Taubah, verse 51}.
As Allaah Ta`ala says: If a good thing happens to them
(the Jews), they say, “This is from Allaah!” (However)
When some misfortune befalls them they say, “This is
because of you (O Muhammad ε) !” Tell them,
“Everything (good and bad) is from Allaah!” What is the
matter with these people that they do not seem to
understand anything?" {Surah Nisaa, verse 78}.

We
5
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.”

Aqeedatul Tahawi - 127 –


5). As Allaah Ta`ala says: "Say, “We have Imaan in
Allaah, in that which was revealed to us, what was
revealed to Ibraheem υ υυ υ, Ismaa’eel υ υυ υ, Is’haaq υ υυ υ, Ya’qoob
υ υυ υ, the descendants (of Ya’qoob υ who were Ambiyaa), and
that which was revealed to Moosa υ υυ υ, to Isa υ υυ υ and to all
the Ambiyaa from their Rabb. We make no distinction
between any of them (between any of the Ambiyaa by
believing in some and rejecting others) and to Him we are
Muslims (we have surrendered)” {Surah Aal Imraan, verse 84}.
The crux is that we do not differentiate between any of the
Ambiyaa in Imaan, in that we believe in some of them and
refute others.
In fact we believe in all of them. We accept all of them as
true. Hence, he who believes in some Ambiyaa and refutes
others and makes this his way, he is an absolute kaafir,
because indeed all the Ambiyaa came with the same true
message from Allaah Ta`ala. To refute one of them is to
refute all of them. Hence, he who after refuting some
Ambiyaa still deems himself a believer is from the losers.
His actions are all lost and of no avail, neither in this world
nor in the Hereafter. He thinks himself of doing good
deeds, but on the Day of Qiyaamah his scales will be
weightless.
***********************************************
********
“The grave sinners
1

1). Al-Kabeerah are those sins upon which a Hadd
(punishment) has been stipulated and those which have
been warned with the Fire, Curse and Anger of Allaah
Ta`ala. They are sins such as murder, zina, black magic,
Aqeedatul Tahawi - 128 –


false accusation of pious, unwary, believing women, etc.
And like devouring the wealth of orphans, and interest,
disobedience to parents, false promises, false testifications,
etc. They are all such punishments which have been given
a severe warning of specific punishments in the Hereafter,
and also in this world, like Hadd and Qisaas.
As-Sagheerah (minor sins) are those which have no Hadd
stipulated for them for any specific punishments, except
that the rectification thereof is left to the Imaam of the
Muslims.

As Allaah Ta`ala says: " If you avoid the major sins you
are forbidden from (those sins for which punishment, a
penalty or a curse has been mentioned), We shall wipe out
(forgive) your evil actions (minor sins) and enter you into
a place of honour (Jannah)" {Surah Nisaa, verse 31}.
It is said that every sin a servant persists on is a Kabeerah
sin and every sin which he repents from is a minor sin.
***********************************************
********
“From the Ummat
1
of Muhammad ρ ρρ ρ will be in the Fire.
But not forever
2
, provided they die and meet Allaah as
believers affirming His Unity - even
3
if they have not
repented.”
“From the Ummat
1
of Muhammad ρ ρρ ρ will be in the Fire.
1). It is understood from this specification that the
people who committed major sins from the Ummats other
than the Ummat of Nabi ρ, prior to their Shari'ahs being
abrogated, are all excluded from this ruling, i.e. they will
Aqeedatul Tahawi - 129 –


all be in the Fire forever. Nevertheless, we will have to
reflect upon this – because Nabi ρ said: “That person who
has even an atom’s weight of Imaan in his heart will be
taken out from the Fire.” He (sallallahu alaihi wasallam)
did not specify his Ummat, in this statement, in fact, he
mentioned Imaan in general, without any exclusion of one
Ummat over any other.
But not forever
2
, provided they die and meet Allaah as
believers affirming His Unity -
2). As Allaah Ta`ala says, which is also in the text of
this Kitaab: " but (Allaah) may forgive all (sins) besides
this for whom He wills. Whoever commits Shirk has
indeed invented a terrible sin" {Surah Nisaa, verse 48}. This is a
clear refutation to the averment of the Khawaarij and the
Mu`tazilas who claim that the people of Kabaa`ir will
remain forever in the Fire. However, the Khawaarij say
that these (Ahle Kabaa`ir) are kaafir and the Mu`tazilas say
that they are without Imaan, but they have not included
them amongst the kaafir. They (Mu`tazilas) claim that they
(Ahle Kabaa`ir) are in level between the two levels (of
Imaan and kufr), as has been explained.
even
3
if they have not repented.”
3). Indeed if they are repenters, then there is no question
that Taubah effaces sins, as Allaah Ta`ala says: " (This
punishment is for all such people) Except for those who
(sincerely) repent, accept Imaan and perform good
actions. For such people Allaah will convert their sins
into good deeds. Allaah is Ever Most Forgiving, Most
Merciful" {Surah Furqaan, verse 70}.

Aqeedatul Tahawi - 130 –


As Allaah Ta`ala says: "Allaah accepts the repentance
only of those who carry out evil because of foolishness
(ignorance or naivety) and then (sincerely) repent soon
afterwards (before the pangs of death grip them). These
are the ones whom Allaah forgives. Allaah is All
Knowing, The Wise" {Surah Nisaa, verse 17}.

As Allaah Ta`ala says: “O My bondsmen who have
wronged their souls (by committing kufr or other sins) !
Never lose hope of Allaah’s mercy (so do not abstain from
seeking forgiveness thinking that you will not be forgiven).
Verily, Allaah forgives all sins (that are free of kufr and
Shirk). Undoubtedly, He is the Most Forgiving, the Most
Merciful” {Surah Zumar, verse 53}.
As Nabi ρ said: “He who repents from a sin is like one
who has never sinned.”
***********************************************
********
“After they meet Allaah Ta`ala as recognisers
1
. 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`aan when He says: ‘And He
forgives anything less than that (shirk) to whoever He
Wills.’. And 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 Jannah, this is
because Allaah is the Protector
2
of those who recognise
Him and will not treat them in the Next World in the
same way as He treats those who deny Him and who are
bereft of His Guidance and have failed to obtain His
Aqeedatul Tahawi - 131 –


Protection. O Allaah!
3
You are the Protector of Islaam
and its people.”
“After they meet Allaah Ta`ala as recognisers
1
.
1). That is, the believers. Even if recognition is
complete, it will not be a means of one’s saviour without
Imaan. Indeed Iblees fully recognised His Rabb and His
Status, when he said: “O my Rabb, grant me respite until
the Day when people are resurrected”{Surah Saad, verse 79}. He
recognised the Honour and Greatness of Allaah Ta`ala. He
also recognised the protection of Allaah over His servants,
when he said: “By Your Honour, I will most certainly
lead them astray, all of them except Your chosen slves
amongst them” {Surah Saad, verses 82-83}. Because he did not
bring Imaan, he was unsuccessful, just like Firoun.
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`aan when He
says: ‘And He forgives anything less than that (shirk) to
whoever He Wills.’. And 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
Jannah, this is because Allaah is the Protector
2
of those
who recognise Him and will not treat them in the Next
World in the same way as He treats those who deny Him
and who are bereft of His Guidance and have failed to
obtain His Protection.
2). As Allaah Ta`ala says: "This is because Allaah is
the Protecting Friend of the Mu'mineen and because the
Kaafiroon have no protecting friend" {Surah Muhammad ρ, verse
11}.
Aqeedatul Tahawi - 132 –


O Allaah!
3
You are the Protector of Islaam and its
people.”
3). This is from the dua of Nabi ρ. The sentence ends
upon this dua, owing to the appropriateness of the
occasion, and this is quite clear.
***********************************************
********
“Make us firm in Islaam until the Day we meet You
1
. We
agree with doing Salaat
2
behind any of the people of the
Qiblah whether right-acting or wrong-acting, and doing
the funeral prayer
3
over any of them when they die.”
“Make us firm in Islaam until the Day we meet You
1
.
1). Or “And let us die as believers.” As was in the dua
of Hadhrat Yusuf υ: "Grant me death in a state of
obedience (as a Muslim) and include me among Your
pious bondsmen (the Ambiyaa in the Aakhirah)” {Surah Yusuf,
verse 101}. And like was the dua of the magicians of Firoun,
who accepted Hadhrat Moosa υ: "O our Rabb! Grant us
fortitude (patience) and give us death as Muslims (as
people who submit themselves to You)” {Surah A'raaf, verse 126}.
As for those who take out proof from these two Aayaat
that it is permissible to desire death, they have no basis in
this for such a claim. The duas in these Aayaat are
regarding their asking for death upon Imaan and not for
death per se.
We agree with doing Salaat
2
behind any of the people of
the Qiblah whether right-acting or wrong-acting,
Aqeedatul Tahawi - 133 –


2). As Allaah Ta`ala says: “And bow (in Ruku) with
those who bow (in Ruku)” {Surah Baqara, verse 43}. The
implication of Ruku is Salaat. There is no exclusion of
pious and impious in this Command. As Nabi ρ said:
“Perform Salaat behind any pious person or sinner.” The
Sahabah ψ performed Salaat behind evil rulers (i.e. the era
after the Khulafaa-e-Raashideen), and they did not repeat
any of these Salaats. As it is reported in Bukhaari Shareef
that Hadhrat Abdullah Ibn Umar (radhiallahu anhuma)
performed Salaat behind Hajjaaj bin Yusuf, who was a
thorough faasiq and oppressor. Also, Hadhrat Anas Bin
Maalik τ performed Salaat behind him (Hajjaaj). Hadhrat
Abdullah Ibn Mas`ood τ and others performed Salaat
behind Waleed Bin Uqbah Ibn Abi Mu`eet. As Nabi ρ said
as reported in Bukhaari: “Those who lead the Salaat for
you, if they are correct (in their actions, etc) then (the
reward thereof) will be for you and for them, and if they
err, you will still get your reward and it (the sin of their
ways) will be against them.”

and doing the funeral prayer
3
over any of them when
they die.”
3.) As Allaah Ta`ala says regarding the Munaafiqeen:
Do not ever perform (the funeral) salaah for any of them
who die and do not stand over their graves (to bury them
or to visit their graves). Undoubtedly they disbelieved in
Allaah and His Rasool ρ and died as disobedient people
(as Kuffaar)" {Surah Taubah, verse 84}.
The reason for the impermissibility of performing Salaat
for any of them is their kufr. Negating permissibility for
any thing necessitates permission for its opposite.
Hence, it follows and is established that Salaat for
Aqeedatul Tahawi - 134 –


believers is ordained, regardless of whether they are pious
or sinners.
***********************************************
********
“We do not say that any of them will categorically
1
go to
either Jannah of Jahannam, and we do not accuse
2
any
of them of kufr (disbelief), shirk (associating partners
with Allaah), or nifaaq (hypocrisy), as long as they have
not openly demonstrated any of those things. We leave
their secrets to Allaah. We do not agree
3
with killing any
of the Ummat of Muhammad, may Allaah bless him and
grant him peace, unless it is obligatory by Shari'ah to do
so.”
“We do not say that any of them will categorically
1
go to
either Jannah of Jahannam,
1). That is for any specific person, the discussion of
which has passed – Except those for whom Nabi ρ has said
that they will enter Jannah, like the Ashara Mubash sharah,
etc.
and we do not accuse
2
any of them of kufr (disbelief),
shirk (associating partners with Allaah), or nifaaq
(hypocrisy), as long as they have not openly demonstrated
any of those things. We leave their secrets to Allaah.
2). It is quite clear that we cannot make any ruling
regarding this as it is a secret matter which is known only
to Allaah Ta`ala. We have no knowledge of this, so how
can we say anything regarding it.

Aqeedatul Tahawi - 135 –


As Allaah Ta`ala says: "And do not pursue what you have
no knowledge about (do not comment on subjects you have
no knowledge about or speak about something that has not
been verified). Indeed questioning (on the Day of
Qiyaamah) shall take place with regard to (what) the ears
(heard), (what) the eyes (saw) and (what thoughts and
wrong beliefs) the hearts (harboured)" {Surah Bani Israa'eel, verse
36}.
It is also not appropriate for us to rule against anyone,
merely due to suspicion and conjecture, as Allaah Ta`ala
says: O you who have Imaan! Refrain from excessive
assumption (assuming evil things about people without
verification). Verily, some assumptions are a sin (good
assumptions about people are however encouraged)" {Surah
Hujuraat, verse 12}. Nor can we degrade anyone, as Allaah Ta`ala
says: O you who have Imaan! Men should not mock
other men for perchance they (those mocked) may be
better than them (those who mock). Neither should any
women mock other women, perchance they (the mocked
ones) may be better than them (those who mock)" {Surah
Hujuraat, verse 11}.
We do not agree
3
with killing any of the Ummat of
Muhammad, may Allaah bless him and grant him peace,
unless it is obligatory by Shari'ah to do so.”
3). As Allaah Ta`ala says: "It is not for (not becoming
of) a Mu’min to kill another Mu’min except (unless) by
mistake" {Surah Nisaa, verse 92}. As Allaah Ta`ala says:

"Whoever purposely murders a Mu'min (regarding his
act as a permissible act), his punishment shall be
Jahannam where he shall live forever. Allaah shall be
Aqeedatul Tahawi - 136 –


angry with him, curse him and has prepared for him a
dreadful punishment" {Surah Nisaa, verse 93}.
‘Al-Khulood’ (dwelling forever in Jahannam) here, refers
to him staying in Jahannam for a very long period of time.
If the killing was regarded as being permissible (whilst in
actual fact it was not), then the word ‘Khulood’ will be
according to its actual meaning, and that is remaining in
Jahannam forever. It is reported in the Saheeh from
Rasulullaah ρ: “The blood of a believing person is not
permissible, if he testifies that there is none worthy of
worship but Allaah and that I am the Rasool of Allaah,
except in one of three cases; a married adulterer; a soul
for a soul; and one who leaves the Deen, who separates
himself from the Jamaat (of Muslims).”

***********************************************
********

“We do not recognize
1
rebellion against our Imaam or
those in charge of our affairs even if they are unjust
2
.”

“We do not recognize
1
rebellion against our Imaam or
1). As Allaah Ta`ala says: "O you who have Imaan!
Obey Allaah, obey the Rasool ρ and those in command
among you (your leaders and authorities in all fields)"
{Surah Nisaa, verse 59}. Reflect upon how Allaah Ta`ala orders
“Obey the Rasool”, but He does not say “obey the Ulool
Amr (those in command)”. This is so because the obeying
of the Ulool Amr is no different to obeying Allaah Ta`ala
and Rasulullaah ρ. The verb “Obey” is repeated before the
word “Rasool” because Nabi ρ will never instruct except
what is ordered by Allaah Ta`ala. He is sinless. However,
as for the Ulool Amr, if they order contrary to Allaah and
His Rasool, then one is not obliged to follow them. They
Aqeedatul Tahawi - 137 –


are only to be followed as long as they order what Allaah
and His Rasool have ordered. It is for this reason that Nabi
ρ said: “(It is binding) Upon a Muslim man that he listen
and obey to that which is liked by him or disliked. Unless
he is ordered with sin. If he is ordered with sin, then he
does not have to listen or obey.”

those in charge of our affairs even if they are unjust
2
.”
2). Allaah Ta`ala has not subjugated us to them except
due to our sins. Therefore the result is in accordance to the
type of sin. Allaah Ta`ala says: " In a like manner (as We
have made some humans the friends of some evil Jinn) We
make some of the oppressors companions of others
because of the (evil) deeds that they perpetrate (sinners
committing the same sin will suffer the same punishment in
the Aakhirah)" {Surah An'aam, verse 129}.

***********************************************
********

“Nor do we wish
1
evil on them, nor do we withdraw from
following them. We hold
2
that obedience to them is part
of obedience to Allaah, The Glorified, and therefore
obligatory as long as they do not order to commit sins.”
“Nor do we wish
1
evil on them, nor do we withdraw from
following them.

1). Because this will be tantamount to rebelling against
them internally. We do not rebel against our rulers as long
as they do not order us with sin. It is narrated from the
previous scriptures: “I am Allaah. I am the King of all
kings and king of the hearts. The hearts of the kings are in
My Hands. As for those who obey Me, I make them (rulers)
merciful towards them. And as for those who disobey Me, I
make them (rulers) a punishment upon them. Do not
Aqeedatul Tahawi - 138 –


concern yourselves because of your rulers. However, turn
in repentance (to Me) and I will make them become
favourable towards you.”

We hold
2
that obedience to them is part of obedience to
Allaah, The Glorified, and therefore obligatory as long as
they do not order to commit sins.”

2). Indeed Allaah Ta`ala has ordained subservience to
them, in His Command: "Obey Allaah, obey the Rasool ρ
and those in command among you" {Surah Nisaa, verse 59}. and
then He referred to them (your rulers) as “Ulool Amr”. The
commentary of this has just passed. Hence, obedience to
them is obedience to Allaah and His Rasool, as long as
they do not order with sin. When they order sin, then they
fall out from the obedience of Allaah and His Rasool,
hence their obedience is also forfeited. When they
themselves fall out of the obedience of Allaah, then how
can they be worthy of being obeyed?

Nabi ρ said: “He who follows me has indeed followed
Allaah. He who disobeys me has disobeyed Allaah. He who
obeys his Ameer (Leader) indeed he has obeyed me, and he
who disobeys his Ameer has indeed disobeyed me.” [This
is so unless he (the Ameer) does not order one to sin].

***********************************************
********

“We pray
1
for their right guidance and pardon from their
wrongs. We follow the Sunnah
2
of the Prophet ρ ρρ ρ and the
Jamaa`ah of the Muslims.”

“We pray
1
for their right guidance and pardon from their
wrongs.
Aqeedatul Tahawi - 139 –



1). Because Deen is for every Muslim to be sincere and
mean well towards Allaah, His Rasool (sallallahu alaihi
wasallam) and the Ummat, just as Nabi ρ has advised us.

We follow the Sunnah
2
of the Prophet ρ ρρ ρ and the
Jamaa`ah of the Muslims.”

2). Sunnah is the way of Nabi ρ. This is the perfect
example. Al-Jamaa`ah refers to his followers. The best
Faqeehs (those who understand the Deen) are the Sahaabah
and those who follow them in a perfect way, until the day
of Qiyaamah.

As Allaah Ta`ala says: "Whoever opposes the Rasool
after the guidance (the truth of Islaam) has become
manifest (clear) to him and follows a path other than that
of the Mu'mineen, We shall allow him to do that which
he is doing and then enter him into Jahannam. It is the
worst of abodes" {Surah Nisaa, verse 115}.

Nabi ρ said: “Indeed the Ahle Kitaabain (Jews and
Christians) have segregated in their religions into 72 sects.
And indeed this Ummat will segregate into 73 sects. All of
them are destined for the Fire, except one.” The Sahaabah
asked: “Who is this one sect, O Rasulullah”. Nabi ρ
replied: “Those who are on my path and the path of my
companions.”

The words of Nabi ρ “Those who are on my path”
indicates towards the Sunnah. By his saying: “And the
path of my companions” indicates towards the Jamaa`ah. It
is for this reason that the followers of the Sunnah and the
Jamaa`ah are called “Ahle Sunnah Wal Jamaa`ah”, in
Aqeedatul Tahawi - 140 –


keeping with these words of this Hadith. Nabi ρ has
expounded with these valuable words of his that all the
opponents of this way will be annihilated. Be this
opposition to both these aspects (Sunnah and Jamaa`ah) or
be it to only one of the two. The Ahle Sunnah Wal
Jamaa`ah have stuck on firmly to this path by their rigid
following of the Salf-e-Saaliheen (pious predecessors). In
this regard, Hadhrat Ibn Masood τ ττ τ reports: “Whoever
desires to be close to us, thus he should hold on to the
Sunnah of those who passed away, because indeed the
living are not (assured) of being saved from fitnah. Those
are the Companions of Muhammad ρ. They were the best
of this Ummat. They were (amongst the Ummat) the most
devout in their hearts (beliefs), the deepest in knowledge;
they were the least unnatural (in their manner). Allaah
Ta`ala chose them to be the Companions of His Nabi and
the establishers of His Deen. You should know (and
recognize) their virtue and follow in their footsteps. You
should hold on fast to their character and Deen as close as
you can. Indeed they were on the guided Path.”

Hence we regard The Jamaat as the Truth and correct, and
falling astray (from The Jamaat) as deviation and
punishable.

***********************************************
********

“And we avoid
1
deviation, differences and divisions. We
love
2
the people of justice and trustworthiness.”

1). As Allaah Ta`ala says: "Indeed you (O Muhammad
ε) have nothing to do with those (Jews and Christians)
who caused divisions (sects) in their religion (by
Aqeedatul Tahawi - 141 –


accepting parts of it and rejecting parts) and have split
into groups (denominations. Therefore, do not worry too
much about them). Their matter rests with Allaah.
Thereafter (in the Aakhirah) He will inform them of what
(evil) they used to do (and punish them accordingly)" {Surah
An'aam, verse 159}.

Allaah Ta`ala says: "Do not be like those (Jews and
Christians) who separated (into denominations because of
their desires) and disputed (about the basics and
secondary aspects of their religions) after clear signs had
come to them. There shall be a terrible punishment for
such people" {Surah An'aam, verse 105}.

We love
2
the people of justice and trustworthiness.”
2). Indeed to have love for the just ones is amongst the
Sunnats of Allaah Ta`ala. As Allaah Ta`ala says: "If you
judge, then judge between them with justice. Verily
Allaah loves the just ones" {Surah Maa'idah, verse 42}.

Trustworthiness is also beloved to Allaah Ta`ala. As
Allaah Ta`ala says: "Those who give due regard to
(fulfilling) their trusts (things placed in their trust) and
their promises, who stand firm by their testimony (they do
not allow anything to change their testimony)and who
guard their salaah (ensure that the time and method of
performing salaah are correct and they never allow any
salaah to pass by unperformed). These people shall be
honoured in the gardens of Jannah" {Surah Ma'aarij, verses 32-35}.

It is natural (and obvious) that entrance into the abode of
blessedness with honour and respect will be achieved by
love and affiliation and not by malice and hatred.
Rasulullaah ρ said: “When Allaah created family ties and
trustworthiness...they said: ‘Know, whoever joins us and
Aqeedatul Tahawi - 142 –


maintains us, Allaah will join him and whoever severs us,
Allaah will sever him.” It is clear that to join and maintain
ties are the fruits of love. Just like separation is the fruit of
hatred. Love for those who are just and trustworthy are
amongst the Sunnats and characteristics of Allaah Ta`ala.

We are ordered to inculcate those characters which are
similar to the characters of Allaah and follow the Sunnah
of Allaah Ta`ala and to keep an affiliation to the Path of
Allaah. It is necessary for us to have love for the just and
trustworthy ones, by virtue of these two honourable Aayaat
and the Hadith of Nabi ρ. Also, Allaah Ta`ala says;
"However, the Mu’mineen have a much greater love (at
all times) for Allaah" {Surah 2, verse 165}. It is necessary for us
to love them owing to our love for Allaah Ta`ala, because
the lover also loves that which the Beloved loves, and he
befriends the friends of the Beloved, and he is pleased with
those with whom the Beloved is pleased.

***********************************************
********
“And we hate
1
the people of injustice and treachery.
When our knowledge about something is unclear, we say

2
: ‘Allaah Knows Best.’”

“And we hate
1
the people of injustice and treachery.
1). Love must be complete as is deserving of love in the
beloved actions, in the same way it is necessary for us to
have hatred for the undesirable actions. Hence, those who
love Him and His friends owing to their love for Him, it is
imperative that they hate His enemies owing to His hatred
and dislike (for them). If not (i.e. one cannot have hatred
for the disliked ones), then his love is also incomplete. It is
at this juncture that Jihad in the Way of Allaah Ta`ala
begins and is initiated, due to this hatred. They are the
Aqeedatul Tahawi - 143 –


treacherous, rebellious and unjust. To have hatred for
them is also amongst the rights of love and Imaan. As
Allaah Ta`ala says: "Allaah can soon bring (create)
another nation whom He loves and who love Him; who
will be kind towards the Mu'mineen, stern towards the
Kuffaar and who will strive in Allaah’s way (to uplift
Islaam) without fearing the criticism (condemnation,
abuse) of those who criticise (unlike the Munaafiqeen who
feared the criticism of the Kuffaar)" {Surah Maa'idah, verse 54}.

Rasulullaah ρ said: “That person’s Imaan is complete who
loves for (the Pleasure of) Allaah, hates for (the Pleasure
of) Allaah, gives for (the Pleasure of) Allaah and prevents
for (the Pleasure of) Allaah.



When our knowledge about something is unclear, we say

2
: ‘Allaah Knows Best.’”
2). Sheikh begins in his speech by saying that the
person is not contented in his Deen if he is not contented
with Allaah. He reverts that knowledge which he does not
know to the Knower thereof. Hence, that person who
speaks regarding the matters of Allaah without any
knowledge, whether it is from his opinion or by his natural
understanding, indeed he is following his desires.

As Allaah Ta`ala says: "Who can be more unjust
(misguided) than the one who follows his whims without
any guidance from Allaah?" {Surah Qasas, verse 50}.

As Allaah Ta`ala says: "There are those people who,
without (relevant) knowledge, dispute with you about (the
being, the attributes or actions of) Allaah and they follow
(the dictates of) every rebellious Shaytaan. The decision
Aqeedatul Tahawi - 144 –


has been passed against him (Shaytaan) that he will
mislead whoever befriends him (whoever does as he
wants), and he will lead him to the punishment of the
Blaze (Jahannam)" {Surah Hajj, verses 3-4}.

Allaah Ta`ala says: "those who dispute about Allaah’s
Aayaat without any warrant (justification) coming to
them. This is extremely detestable in the sight of Allaah
and in the sight of those who have Imaan. Thus (by
allowing people to continue their evil ways) does Allaah
set a seal on the heart of every haughty and tyrannical
person (because of which they are unable to accept the
truth)" {Surah Mu'min, verse 35}.

Hence it is imperative for every servant of Allaah to say
with regard to those things which he does not know about:
“Allaah Knows Best.” That is, he reverts it to the Knower
thereof. As Nabi ρ said: “Leave that which you do not
know for that which you know.”

***********************************************
********

“We agree
1
with wiping over leather socks (in Wudhu)
whether on journey or otherwise, just as it has come in
the (consistent and confirmed) Ahaadith.”

1). It has been consistently reported from Nabi ρ that
masah (passing of wet hands) on leather socks is
permissible and feet must be washed. The Rawaafidha
(Shiahs) contradict this Sunnah-e-Mutawaatirah, in the
severest way, and they claim that the Fardh (of Wudhu) is
to make masah on the feet upto the ankles. They refute the
making of masah on leather socks. They have made this
issue a distinctive differentiation between the Ahle Sunnah
Aqeedatul Tahawi - 145 –


and themselves. The Ahle Haqq have included this as part
of our Deen and have included this Mas`alah as being a
necessity of our beliefs (Aqeedah), just like the Aqaai`d-e-
Qat`i Mutawaatira (definite consistent beliefs). Hence,
those who report Wudhu from Nabi ρ, by way of speech
and action, are those who practiced upon it and they do not
make Wudhu except in this way (that they have learnt from
Nabi - sallallahu alaihi wasallam). They made Wudhu
during his era and he saw them making Wudhu and
consented to it. They reported it to those who followed
them. There were multitudes of them who received this
message. This act (i.e. making masah on feet) was not a
well-known one amongst the Arabs in the era of ignorance.
Those who saw him (sallallahu alaihi wasallam) washing
his feet during Wudhu are so numerous in number that
none besides Allaah Ta`ala knows their exact quantity. The
washing of the feet has been reported from Nabi ρ in
numerous authentic Ahaadith. It also appears in the Sihaah
(authentic Kitaabs of Hadith), amongst others. The
Ahaadith on “Ahqaab” (back of ankles), etc. bear
testimony to this. The consistent and continuous chain of
narrations regarding Wudhu include the washing of the
feet. The Aayat of Wudhu also does not contradict the
Sunnah. The action of the Raafidha is rejected by the
Qur`aan, Sunnah and consistent actions (of Salf-e-
Saaliheen).

It is for this reason that Sheikh has placed this part of the
Mas`alah amongst our basic Aqaa`id. You should know
that the words “Masah on feet” that appears in some
narrations is a warning that not too much water be used
when washing the feet, contrary to the normal habit of
people who waste water when washing the feet.

Aqeedatul Tahawi - 146 –


This Mas`alah is well-known and much is spoken about it
in the different Kitaabs (of Fiqh and Ahaadith).

***********************************************
********
“Hajj
1
and Jihaad
2
are Fardh”

“Hajj
1
and
1). These two Ibaadaat are joined and mentioned
together because they have a speciality that is not to be
found in any other act of Ibaadat. They are Ibaadaat that
have to do with travelling. They have a relation to moving,
maneuvering, walking, running, etc. Jihaad has to do with
the sphere of bravery and valour for Islaam. The
expounding of both these subjects is a topic on its own,
which we not dilate upon here. Nevertheless, with regard
to Hajj, Allaah Ta`ala says: "Hajj (pilgrimage to show
love for Allaah) to the House (the Kabah) is a duty that
people who are able to find a way there owe to Allaah
(therefore, Muslims who can afford to go to Makkah to
perform Hajj have to do so)" {Surah Aal Imraan, verse 97}.

Jihaad
2
are Fardh”
2). As for Jihaad, Allaah Ta`ala says: "O Nabi ρ! Strive
(wage Jihaad) against the Kuffaar and the hypocrites and
be stern with them (for their reformation). Their abode is
Jahannam. What an evil place to return to (in the
Aakhirah) !" {Surah Taubah, verse 73}.

The object of Jihaad is to oppose Fitnah and to elevate the
Kalimah of Allaah Ta`ala. As Allaah Ta`ala says:
"Continue fighting them until no corruption (especially
no Shirk and turning others away from Islaam) exists and
until religion (worship) is only for Allaah (until people
worship Allaah only). Should they stop (being Kaafiroon),
Aqeedatul Tahawi - 147 –


then let there be no attacks except against the
oppressors" {Surah 2, verse 193}.
***********************************************
********

“Under
1
the leadership of those in charge
2
of the
Muslims, whether they are right
3
or wrong-acting are
continuing obligations until the Last Hour comes.
Nothing can annul or controvert them.”

“Under
1
the leadership
1). As Nabi ρ said: “Jihaad will continue until the Day
of Qiyaamah.” This is in actual fact an order which is in
the form of an informatory sentence. Or it is an
informatory sentence which informs us of its continuity
until the Day of Qiyaamah. It is an encouragement towards
this action.

of those in charge
2
of the Muslims,
2). This is from amongst the conditions of Jihaad.
Sheikh intends with this sentence, refutation of the Shiahs.
Because they aver that there is no Jihaad in the path of
Allaah Ta`ala until the consent emerges from the Noble
Family of Muhammad ρ, and a caller calls out from the
skies that he be followed. The falsehood of this averment
of theirs is very clear.

whether they are right
3
or wrong-acting are continuing
obligations until the Last Hour comes. Nothing can
annul or controvert them.”
3). The Rawaafidh place this condition on an Imaam that
he be Ma`soom (sinless). They have no proof for this, in
fact this averment of theirs is against the proof, because
Nabi ρ used to distribute the Imaamat amongst the pious
and the sinners. He used to stress upon obedience to them,
Aqeedatul Tahawi - 148 –


without differentiating between the good and the sinners. It
is reported in Saheeh Muslim from Hadhrat Auf Bin
Maalik Al-Ashja`ee, he says: “I heard Rasulullaah ρ
saying: ‘The best of your leaders are those whom you love
and who love you, whom you make dua for and who make
dua for you. The worst of leaders are those whom you
detest and who detest you, whom you curse and who curse
you.’ He says: ‘ We asked: ‘O Rasulullah! Should we not
renounce them at that time?’ He replied: ‘No, (unless) they
do not establish Salaat amongst you. If someone is
appointed over you and you see in him a sinful act, then
you should detest it. If they do not commit any sin, then you
should not raise a hand against them.’”

Nabi ρ did not say that the Imaam must be sinless. The
Rawaafidh (Shiahs) are the worst of people regarding this
Mas`alah, because they have rendered the Imaam sinless
and immortal. It does not benefit them in this world or in
the hereafter, since they claim that their awaited Imaam is
the one who entered into a vault. He will emerge at an
appointed time, when a caller will call out: ‘O our master
emerge! O our master, emerge!’ Only at that time will they
unsheath their weapons. As for their claim of the Imaam
being sinless, there is no need for this, since in order to
accomplish the task at hand. Since Hajj and Jihaad are
devotions related to travel, it is necessary for the leader to
be able to ward off the enemies and to curb further
mischief and destruction. In this respect, this can be
achieved by a pious and a sinful Imaam.

***********************************************
********
“We believe in Kiraam
1
and Kaatibeen (the two noble
Angels who write down our actions). Allaah has
appointed them over us as two guardians.”
Aqeedatul Tahawi - 149 –



1). As Allaah Ta`ala says: Verily there are guardians
(angels) upon you (with every person) who are noble and
are (continuously) recording (everything you do and say).
They know what you do" {Surah Infitaar, verses 10-12}.

Allaah Ta`ala says: "For everyone there are followers
(guardian angels) in front of him and following behind
him, protecting him (from harm) by Allaah’s order" {Surah
Ra'ad, verse 11}.

Allaah Ta`ala says: "Or do they think that We do not hear
their secrets and their stealthy meetings (conspiracies)?
Most certainly We do (know), and Our scribes are with
them (at all times), writing (everything they say and do)"
{Surah Zukhruf, verse 80}.

Allaah Ta`ala says: "Indeed Our messenger angels record
whatever you plan (nothing goes unnoticed)" {Surah Yunus,
verse 21}.

Regarding this there are numerous Ahaadith that expound
and explain these Aayaat.

“We believe
1
in the Angel of Death who is charged with
taking the spirits of all the worlds. We believe in the
punishment in the grave for those who deserve it, and in
the questioning
2
in the grave by Munkar and Nakeer
about one’s Rabb, one’s religion and one’s Prophet, as
has come down in Ahaadith from the Messenger of
Allaah (sallallahu alaihi wasallam). May Allaah bless
him and grant him peace, and reports from the
Companions, may Allaah be pleased with them all.”

Aqeedatul Tahawi - 150 –


“We believe
1
in the Angel of Death who is charged with
taking the spirits of all the worlds.
1). As Allaah Ta`ala says: "Say (to them in reply), “The
angel of death, who is appointed over you, will claim your
souls (when the time for your death arrives and you will
suffer terribly), after which you will be returned to your
Rabb (to account for your actions and beliefs in this world
and then be punished)" {Surah Sajdah, verse 11}.

Allaah Ta`ala says: "He is Mighty (has control) over His
bondsmen and sends guardians (angels) to you (some to
protect you from calamities and others to record all your
deeds) until the time comes when death overtakes any of
you. Then Our messengers (the angels of death) extract
his soul without neglect (without neglecting their duty).
Then they (the souls) are returned to Allaah, their True
Master (when they will be judged). Lo! Judgement is His
(prerogative) and He is the fastest of those who take
reckoning" {Surah An'aam, verses 61-62}.

We believe in the punishment in the grave for those who
deserve it, and in the questioning
2
in the grave by
Munkar and Nakeer

2). As Allaah Ta`ala says: "So Allaah saved him from
the evils of the plots they made, and a terrible punishment
enveloped the people of Fir’oun (when they were drowned
in the Red Sea). They (Fir'oun and his followers) will be
presented before the Fire morning and evening (in their
graves). And, on the day that Qiyaamah will take place,
(the angels will be told) “Enter the people of Fir’oun into
the worst of punishments" {Surah Mu'min, verses 45-46}.

As Nabi ρ said: “The grave is either a garden from the
Gardens of Jannah or a pit from the Pits of The Fire.”
Aqeedatul Tahawi - 151 –



The narrations regarding the punishments and the blessings
in the grave are consistent and continuous. It is imperative
that we bring Imaan in this. We should not discuss the
types and conditions (of the punishments or rewards), as
our intellect will be able to comprehend this.

about one’s Rabb, one’s religion and one’s Prophet, as
has come down in Ahaadith from the Messenger of
Allaah (sallallahu alaihi wasallam). May Allaah bless
him and grant him peace, and reports from the
Companions, may Allaah be pleased with them all.”
3). Regarding this there is a lengthy Hadith, reported
from Hadhrat Baraa Bin Aazib. He reports that Rasulullaah
ρ said: “Thus his soul will return to his (physical) body,
and two Angels will come to him [in one narration it is
reported] black and dark-coloured [in one narration it is
mentioned] they are called Munkar and Nakeer. They will
sit by him and ask him: ‘Who is your Rabb?’ He will say:
‘My Rabb is Allaah’. They will ask him: ‘What is your
Deen?’ He will reply: ‘My Deen is Islaam.’ They will ask
him: ‘Who is this man who was sent amongst you?’ He will
reply: ‘He is the Rasool of Allaah.’ They will ask him:
‘What knowledge do you have?’ He will reply: ‘I recite the
Kitaab of Allaah (Qur`aan Majeed), I brought faith in it,
and I accept it as truth.’ A caller will call out from the
skies: ‘Indeed My slave has spoken the Truth. Spread a
way for him to Jannah and open for him a door to Jannah.’
He said: ‘He will get a scent and essence of Jannah and
his grave will be expanded for him as far as his eyes can
see.’ He said: ‘A handsome, beautifully clothed and
sweetly scented man will approach him and say: ‘Rejoice
with that which pleases you. This is the Day you have been
promised.’ He will ask the man: ‘Who are you? Your
countenance exudes goodness.’ He will reply: ‘I am your
Aqeedatul Tahawi - 152 –


good deeds’.... In a similar way a Kaafir will also be
questioned in the grave, but his condition will be the
opposite to that of a believer.”

***********************************************
********
This Mas`alah is long and needs lengthy explanations. For
further elucidation refer to the Kitaabs on the subject.

“The grave
1
is either one of the meadows of the Garden
of Jannah or a pit of the pits of The Fire. We believe in
being brought back to life
2
after death.”

“The grave
1
is either one of the meadows of the Garden
of Jannah or a pit of the pits of The Fire.
1). The commentary of this has past just now regarding
the punishment in the grave.

We believe in being brought back to life
2
after death.”
2). This is the being brought to life after death. As
Allaah Ta`ala says: "Behind them is “Barzakh” (a barrier
preventing their return, which will remain in place) until
the day that they are resurrected (until the Day of
Qiyaamah). When the trumpet is blown (to signal the
advent of Qiyaamah), neither shall there be any family
ties between them (each person will disassociate from
his/her relatives fearing that their relatives may ask them
for rewards, which they so desperately need for
themselves), nor will they ask about (the welfare of) each
other (because each person will worry only about
himself)" {Surah Mu'minoon, verses 100-101}.

Allaah Ta`ala says: "The Kuffaar think that they will
never be resurrected. Tell them, “Definitely by the oath of
my Rabb! You will certainly be resurrected and then you
Aqeedatul Tahawi - 153 –


will be informed of what you did. This is very simple for
Allaah” {Surah Taghaabun, verse 7}.

Allaah Ta`ala says: “(While living in the world,) Did you
think that We had created you in vain (for no purpose)
and that you would not return to Us (to answer for what
you did in the world) ?” {Surah Mu'minoon, verse 115}.

The reality of the resurrection - that is, whether we will be
resurrected with body or soul - the explanation of this will
follow shortly in the statements of the author =ا ª-=ر.

***********************************************
********
“And in being recompensed
1
for our actions on the Day
of Judgment, and Al-Ardh
2
, having been shown them
and Al-Hisaab, brought to account for them. And
Qira`at-al-Kitaab
3
, reading the book.”

“And in being recompensed
1
for our actions on the Day
of Judgment,
1). As Allaah Ta`ala says that He is “Master of the Day
of Recompense” {Surah Faatiha, verse 3}. The word “(Yowm-i)
Deen”, in this context refers to Recompense.

As Allaah Ta`ala says: "On that day (of Qiyaamah)
Allaah will give them the full payment (punishment) due
to them, and they will know that Allaah is verily the
Truth (the True and Absolute judge) and the One who
discloses (the truth of) matters" {Surah Noor, verse 25}.

Allaah Ta`ala says: "Fear the day (of Qiyaamah) when
you (all) shall be returned to Allaah (for reckoning), then
every soul will be repaid in full and they shall not be
oppressed (neither will one be deprived of any reward that
Aqeedatul Tahawi - 154 –


one deserves nor will one be punished for any sin that one
did not commit)" {Surah Baqara, verse 281}.

Allaah Ta`ala says: "On the Day of Qiyaamah, you will
see that the faces of those who lied about Allaah will be
dark (gloomy and depressed). Is there not an abode (a
place to live) in Jahannam for the arrogant? (Jahannam
is exactly where they will find themselves.) Allaah will
rescue those with Taqwa to their place of success
(Jannah). No evil (punishment or distress) will touch
them, neither shall they grieve (over the past as the
Kuffaar will do)" {Surah Zumar, verses 60-61}.

Allaah Ta`ala says: "(Do not forget) The day (of
Qiyaamah) when the trumpet will be blown and all within
the heavens and the earth will be terrified, except those
whom Allaah wills (those whom Allaah wishes to save
from fear will have no fear). (When people rise from the
graves,) They will all come to Allaah in humility" {Surah
Naml, verse 87}.

There are numerous such examples, denoting the Day of
Qiyaamah, from the Qur`aan

and Al-Ardh
2
, having been shown them and Al-Hisaab,
brought to account for them.
2). This refers to an easy reckoning. It is termed in the
Shari'ah “Al-Ardh”. As Allaah Ta`ala says: "As for him
who is given his record (of his actions) in his right hand
(indicating his entry into Jannah) an easy reckoning (Al-
Ardh) will be taken from him (his every action will not be
scrutinised)…

An easy reckoning is Al-Ardh. There will not be anyone
who will be able to dispute the reckoning on the Day of
Aqeedatul Tahawi - 155 –


Qiyaamah, except that they will be punished. Hence, a
disputative reckoning will be a difficult one. Al-Ard will be
an easy reckoning.

And Qira`at-al-Kitaab
3
, reading the book.”
3). The Books (of deeds) will fly into the hands on the
Day of Qiyaamah. Thus, he who gets his book in the right
hand, he will be dealt with an easy reckoning and he will
be entered into Jannah. And he who gets his book in his
left hand, he will have a difficult reckoning and he will be
entered into the Fire. May Allaah Ta`ala save us all from
this. The basis for this is in the Aayat: "We have bound
every person’s (record of) actions on his neck (wherever a
man may be, his every act is recorded). (Eventually, when
he dies, this record is closed until finally) On the Day of
Qiyaamah We shall take out for him a book (this record
containing all his actions he carried out in this world) that
he will see opened before him. (It will then be said to
him) “Read your book. Today you are enough to take
stock of yourself (you can see your actions for yourself
and you need no one else to question you)” {Surah Bani Israa'eel,
verses 13-14}.

***********************************************
********
“And the reward
1
or punishments”

1). This is the recompense. It will be done through
rewards and remunerations or punishments and
chastisements. Thus rewards will be recompense and
punishment will be encumbrance/burden. Nevertheless,
regarding reward, Allaah Ta`ala says: "it is only on the
Day of Qiyaamah that you will be given your rewards in
full" {Surah Aal Imraan, verse 185}.

Aqeedatul Tahawi - 156 –


And regarding the load (punishment), Allaah Ta`ala says:
"Whoever turns away from it (the Qur'aan by refusing to
believe that it is from Allaah) will surely carry a burden
(of sin) on the Day of Qiyaamah (which will lead him to
Jahannam). They will remain (in Jahannam) in this
condition (burdened with sin) forever. It shall be a terrible
burden indeed for them on the Day of Qiyaamah
(because it will lead them to Jahannam)" {Surah TaaHaa, verses
100-101}.

Firstly, recompense, will be the personification of the good
deeds, as Allaah Ta`ala says: "…and (the value of) his
(man's) efforts shall soon be seen (on the Day of
Qiyaamah) after which he will be repaid in full (for all his
actions)" {Surah Najm, verses 40-41}.

Allaah Ta`ala says: Whoever (sincerely) does an atom’s
weight of good will see it (its consequences when he is
rewarded for it) and whoever does an atom’s weight of
evil (without securing Allaah’s forgiveness for it) will see it
(its consequences when he is punished for it)" {Surah Zilzaal,
verses 7-8}.

Secondly, honour and degradation, with witnesses on the
Day of Qiyaamah. As Allaah Ta`ala says: "On the Day of
Qiyaamah, you will see that the faces of those who lied
about Allaah will be dark (gloomy and depressed). Is
there not an abode (a place to live) in Jahannam for the
arrogant? (Jahannam is exactly where they will find
themselves.) Allaah will rescue those with Taqwa to their
place of success (Jannah). No evil (punishment or distress)
will touch them, neither shall they grieve (over the past as
the Kuffaar will do)" {Surah Zumar, verses 60-61}.

Aqeedatul Tahawi - 157 –


Allaah Ta`ala says: "…on the day (of Qiyaamah) when
some faces will be illuminated (bright with joy because
they belonged to the Ahlus Sunnah wal Jamaa’ah) while
others shall be gloomy (depressed and scared because of
their kufr, hypocrisy and impiety)" {Surah Aal Imraan, verse 106}.

Thirdly, recompense will be the remuneration, as Allaah
Ta`ala say: "…after which he will be repaid in full (for
all his actions)" {Surah Najm, verses 41}.

Fourthly, the manner of recompense for them will be
multiplied manifold, as Allaah Ta`ala says: "Whoever
brings a good act (carries out an accepted act) will receive
ten times as much (in reward, and even more). (On the
other hand,) Whoever carries out a sin will be punished
only as much (as the extent of the sin) and will not be
oppressed (the punishment for any sin will not be
multiplied)" {Surah An'aam, verse 160}.
Fifthly, success or failure, nevertheless as for success, as
Allaah Ta`ala says: "And save them from difficulties. You
have certainly showered Your mercy on the one whom
You have saved from difficulties on that day (of
Qiyaamah). This is indeed the greatest success" {Surah Mu'min,
verse 9}.

As for failure, as Allaah Ta`ala says: So when Allaah’s
command (punishment) comes, judgement will be passed
with the truth and, on that occasion, the people of
falsehood will be at a loss" {Surah Mu'min, verse 78}.

And lastly, eternity in Jannah or in the Fire, as Allaah
Ta`ala says: "Some of them (creation) will be
unfortunate, while others will be fortunate. As for those
who will be unfortunate, they will certainly be in the Fire,
where they will scream and shout (with sounds resembling
Aqeedatul Tahawi - 158 –


the braying of a donkey). They will live there forever as
long as the skies and the earth exist (until eternity), except
as your Rabb wills (if Allaah wills that the period be
shortened, He may shorten it for whom He wills. However,
Allaah will not will that a Kaafir should emerge from
Jahannam because eternal punishment has been promised
for him). Undoubtedly your Rabb can perfectly
accomplish whatever He wills. As for those who shall be
fortunate, they will certainly be in Jannah, where they
will live forever, as long as the skies and the earth exist,
except as your Rabb wills (if Allaah wills that the period
be shortened, He may shorten it for whom He wills.
However, Allaah will not will that a Mu'min should emerge
from Jannah because eternal happiness has been promised
for him). This prize (reward) will never end. So do not be
in doubt about what (idols and false gods) these people
worship (worshipping their gods will certainly earn them
Allaah’s punishment). They merely worship as their
forefathers worshipped before (and will therefore suffer
the same fate as their forefathers). Verily We shall grant
them their full share (of punishment) without deduction
(reprieve)" {Surah Hood, verses 105-109}.

***********************************************
********
“And in Al-Siraat
1
(the Bridge) and Al-Mizaan
2
(the
Balance)”

“And in Al-Siraat
1
(the Bridge)
1). This is a bridge over Jahannam. On this Day of
Qiyaamah, there will be total darkness surrounding the
people. The Believers will have the Noor of their Imaan
glittering, whereby they will be able to cross over the
Bridge. This Bridge will be sharper than a sword and more
delicate than a hair. It will be a personification of the
Aqeedatul Tahawi - 159 –


Shari'ah. Whosoever remained steadfast on the Shari'ah in
this world will remain equally steadfast on the Bridge ion
the Day of Qiyaamah.

Whosoever slipped off the Shari'ah in this world will slip
off the Bridge to the same extent on the Day of Qiyaamah.
Below the Bridge will be hooks of steel which will hook
onto the feet of those traversing it. They will be the
personification of the Fitnahs of this world, which are ever
on the lookout to hook onto the people. Whosoever
traversed the earth whilst always wary of the Fitnahs will
traverse the Bridge safe from the traps therein. Whosoever
was always prey to the Fitnahs of the world will fall prey
to the traps and hooks of the Bridge. It is stated in the
Qur`aan Shareef: "Every one of you shall pass by it
(everyone shall pass over Jahannam as they cross the
bridge of Siraat that spans Jahannam). This is a decreed
command of your Rabb" {Surah Maryam, verse 71}. This is the
passing over the Bridge. Allaah Ta`ala says: "Then We
shall rescue those with Taqwa and We will leave the
oppressors (the Kuffaar and sinners) in it (Jahannam) on
their knees" {Surah Maryam, verse 72}.

and Al-Mizaan
2
(the Balance)”
2). As Allaah Ta`ala says: "On the Day of Qiyaamah,
We will erect the scales of justice (to weigh the good and
bad actions of people) and no soul will be oppressed
(wronged) in the least. Even if a deed (good or bad) is
equal to the weight of a mustard seed, We shall bring it
(to be weighed on the scales). We suffice as Reckoners
(and need no one else for the task)" {Surah Ambiyaa, verse 47}.

As Allaah Ta`ala says: "Whoever’s scales are weighty
(with good acts on the Day of Qiyaamah) shall surely be
successful (because they will enter Jannah). (On the other
Aqeedatul Tahawi - 160 –


hand) Whoever’s scales are light (lacking good and heavy
with sins), these are the ones who have put themselves at
a loss and shall remain forever in Jahannam" {Surah
Mu'minoon, verses 102-103}.

The Scales on the Day of Qiyaamah will be with two
balances. The good deeds will be placed on the one
balance and the bad deeds on the other, as mentioned in a
Hadith. We understand from the Qur`aan Majeed that there
will be numerous scales on that Day and from the Ahaadith
we understand there to be only one Scale. It is possible that
the import of the word ‘Mawaazeen’ (plural for scale) used
in the Qur`aan Majeed refers to the various items to be
weighed. In this way we reconcile between the Qur`aan
and Ahaadith.

***********************************************
********
“And Al-Ba`ath, which is the resurrecting
1
of the bodies
and souls on the Day of Qiyaamah.”

1). That is the resurrection will take place with body.
Bodies will be resurrected and it will be given life on the
Day of Qiyaamah after its death (in this world). Indeed
Allaah Ta`ala will give life and resurrect whoever is in
their graves, and this does not refer to the soul since souls
are not buried in graves and there is no meaning in saying
that they will be given life and resurrected. As Allaah
Ta`ala says regarding the Kuffaar: "On the Day of
Qiyaamah We shall raise them (those gone astray) on
their faces, (and they will be) blind, dumb and deaf. Their
abode shall be Jahannam" {Surah Bani Israa'eel, verse 97}.

The words face, blind, deaf and dumb are specialities of
the body and physical structure of man and not of the soul.
Aqeedatul Tahawi - 161 –


As Allaah Ta`ala says, refuting the denial of the kuffaar
regarding the resurrecting of the bodies: "They (the
Kuffaar mockingly) say, “Is it that when we turn into
bones and pieces (when out bodies decompose after
death), we will be resurrected as a new creation?” Say
(to them), “You may (even) become stones or iron or any
other creation that seems appealing in your hearts (even
if you wish to turn into things that seem lifeless, more
lifeless than decomposed bone and flesh, Allaah will still
resurrect you after death).” Soon they will say, “Who will
resurrect us?” Say, “He Who created you the first time
(from nothing can certainly create you again from your
decomposed matter)” {Surah Bani Israa'eel, verses 49-51}.

The statements of the kuffaar as far-fetched and unlikely is
the resurrection of the bodies and not the souls. It is for this
reason that they mention bones and body parts. Allaah
Ta`ala replies to them by saying that the same Being Who
had created these bones and body parts the first time will
do so for a second time. The issue here is that they regard
the renewal of the body a second time as being far-fetched
based on its creation the first time. The answer to their
question is the confirmation of the resurrection of the
bodies and its creation for a second time. If the resurrection
was regarding the souls then this would not be a suitable
answer to their objection, since even they do not regard the
resurrection of the souls as being far-fetched.

As Allaah Ta`ala says: "O people! If you are in doubt
about (the possibility of) resurrection, then (remember)
We have certainly created you (your father Aadam υ)
from sand, then (the rest of mankind) from a drop of
semen, then (the development of the foetus progresses)
from a clot of blood, then (it develops further) from a
lump of flesh, which is shaped (perfectly) or unshaped
Aqeedatul Tahawi - 162 –


(deformed or miscarried), (you were created in these
stages) so that We may show you (Our great power). And,
according to Our will, We keep you in (your mothers’)
wombs until an appointed time (when you are due to be
born, which is usually nine months). Thereafter, We
remove you (from your mothers’ wombs) as children, after
which you come of age. There are those of you whose
souls We claim (at an early age), while others reach the
age of infirmity (senility) so that they know nothing after
once possessing (much) knowledge. And (another sign to
prove the possibility of resurrection is that) you will see
the earth barren (without vegetation and foliage,
seemingly dead), then we send rains to it, causing it to
stir, flourish and grow every kind of beautiful species (of
plantlife). This (creation of man and reviving of dead
earth) all happens because Allaah is True (without Whom
none of this can take place), because He (Alone) gives life
to the dead, and because only He has power over all
things and (all this all occurs because) Qiyaamah is about
to happen without any doubt and because Allaah will
surely raise those who are (lying) in their graves" {Surah Hajj,
verses 5-7}.

This is a deduction based upon the first creation of man
from a clot of blood to its remaining in the womb and its
emerging as an infant, which are all regarding the
conditions of the physical body. It is compared to its being
created a second time after its death. If the reference here
was regarding the soul only, then the deduction would not
have been correct and their claim that it is far-fetched
would not have been refuted. The statement “Indeed
Allaah will resurrect whoever is in the graves” proves that
the resurrection is with regard to the physical bodies and
not merely the souls, because the bodies are in the graves.
They will be resurrected after the soul is once more
Aqeedatul Tahawi - 163 –


imbued into it. As Allaah Ta`ala says: "He (man) quotes
examples for Us (disregarding Our status) and forgets
himself (forgets that he was once a lowly drop of fluid).
He says, “Who will give life to bones after they have
decomposed?” Say, “The One Who gave life to it the first
time (when He created it) will revive it. He has knowledge
of all things" {Surah Yaaseen, verse 78-79}.


Allaah Ta`ala has proven the repetition of the creation
based on the initial creation, and of the first creation on the
second creation. Any intelligent person will understand
that Allaah Ta`ala has the Power to create for a second
time if He could do so the first time. If He is helpless for
the second creation than He should have been more
helpless the first time. Since the first creation was bodily,
then naturally the second creation will also be bodily. If
this was not the case then the proof of Allaah Ta`ala would
not have been appropriate. Since creation is dependant
upon the Creator and His Knowledge, it follows that the
first creation with all its parts and physical make-up. Will
be followed with a same creation the second time. When
the first creation was from nothing then the second creation
will be simpler from the leftover parts and bones.

Also, the resurrection will be for the retribution of the
deeds and actions, and this will be executed upon the body.
Although this will take place after the soul has been placed
into the body. Actions are executed with and are
specialities of the body and not the soul. Indeed actions are
the result and compilation of active and passive motions.
However, as for the soul, it is the source and the
fountainhead for actions. It has the guidelines, desire and
enthusiasm for actions. And then it makes the firm
intention and resolution to carry out the actions after it has
Aqeedatul Tahawi - 164 –


summed the goodness or evil of it. Hence the duty and task
of the soul is knowledge and the desire to carry out an
action, and NOT the actual action itself.

Active and passive motions and actions are not from
amongst the qualities of the soul. And now that it has
become clear that the duty and task of the body is actions,
it follows that the retribution of actions be carried out on
the body which is the executor of actions. This is not
possible except with the resurrection of the body. Since our
Nabi ρ was the Seal of all Ambiyaa, Allaah Ta`ala
perfected the Deen at his hands and he was the first sign of
Qiyaamah. He expounded for us the many signs and the
conditions of the hereafter, such that it does not appear in
the Divine Kitaabs of the previous Ambiyaa. The
philosophers have averred that Nabi ρ did not expound on
the final destination of the bodies. And also that no
Ambiyaa before him said anything regarding it so as to
support him. These people have lied and falsified the
Ambiyaa م`-'ا »+-'=, because indeed the Qur`aan Majeed has
conveyed the Message that the destination of the bodies at
the time of death is the small Qiyaamah. As Nabi ρ said:
“When a person dies, indeed his Qiyaamah has begun.”
As far as the destination of the bodies in the big Qiyaamah,
this is well-known amongst the people as “Qiyaamah”. All
the Ambiyaa from the time of Hadhrat Aadam υ until the
last, have all informed their respective Ummats with regard
to the Day of Qiyaamah.

As Allaah Ta`ala says regarding Aadam υ: "(Addressing
Aadam υ, his wife and their unborn progeny,) He (Allaah)
said, “Go down all of you as enemies to each other. On
earth you shall have a place to live and a place to gain
benefit for a while (for as long as you live).” He (Allaah)
Aqeedatul Tahawi - 165 –


said (further), “There (on earth) you shall live, you shall
die and from there you shall be removed (to be
resurrected on the Day of Qiyaamah).”

And when the accursed Iblees said to Allaah Ta`ala: "He
(Iblees) said, “O my Rabb! Grant me respite (time to live
and mislead people) until the Day (of Qiyaamah) when
people are resurrected.” He (Allaah) said, “You are then
from those given respite until the Day of the appointed
time” {Surah Saad, verses 79-81}.

Hadhrat Nooh υ said; "Allaah has created you (your
father Aadam υ) from the earth in a unique manner. He
will then return you to the earth and then remove you
from it in a unique manner (when you are resurrected on
the Day of Qiyaamah)" {Surah Nooh, verses 17-18}.

Hadhrat Ibraheem υ said: “…(He) Who I hope will forgive
my shortcomings on the Day of Qiyaamah” {Surah Shu'araa,
verse 82}. Then he said: “And make me from the inheritors
of the bounteous Jannah” {Surah Shu'araa, verse 85}. And then he
said: “Do not disgrace me on the Day (of Qiyaamah)
when people will be resurrected…” {Surah Shu'araa, verse 87}.


Hadhrat Moosa υ said was told by Allaah Ta`ala:
“Qiyaamah is undoubtedly coming. I shall conceal (the
time when) it (will come. Qiyaamah will have to come) so
that every soul can be granted retribution (rewarded or
punished) for its efforts” {Surah TaaHaa, verse 15}.

A believer from the family of Firoun said, after he has
brought faith in Hadhrat Moosa υ: “O my people! Verily I
fear the day of Calling for you (referring to the Day of
Aqeedatul Tahawi - 166 –


Qiyaamah when people will be called to account for their
actions and they will also be calling to each other for help)
(the Day of Qiyaamah will be) the day when you will turn
back on your heels (in an effort to run away from
Jahannam) and there shall be none to protect you from
(the punishment of) Allaah. There can be no guide for the
one whom Allaah sends astray. Without doubt, Yusuf υ υυ υ
came to you with clear signs (to prove that he was
Allaah’s true Rasool), but you remained in constant doubt
about what he brought to you until the time came when
he passed away, then you said, ‘Allaah shall never ever
send a Rasool after him (Allaah knows that it is futile to
send another because we will reject him just as we rejected
Yusuf υ).’ Thus does Allaah allow those people to go
astray who transgress the limits and who are sceptical;
those who dispute about Allaah’s Aayaat without any
warrant (justification) coming to them. This is extremely
detestable in the sight of Allaah and in the sight of those
who have Imaan. Thus (by allowing people to continue
their evil ways) does Allaah set a seal on the heart of
every haughty and tyrannical person (because of which
they are unable to accept the truth).” (Scoffing Towheed,)
Fir’oun said, “O Haamaan, build a tower for me so that I
may reach the roads, the roads to the heavens so that I
can have a close look at the Ilaah of Moosa υ υυ υ. I strongly
feel that he is a liar.” In this manner the evil of his
actions was made appealing to Fir’oun, and he was
prevented from the path (of the truth). The scheme of
Fir’oun led only to destruction. The one who had Imaan
said, “O my people! Follow me and I shall lead you to the
path of guidance. O my people! This worldly life is a
trivial gain (because it will soon come to an end).
Undoubtedly the Aakhirah (the life in Jannah) is really a
place to live (because it will not come to an end)” {Surah
Mu'min, verses 32-39}.
Aqeedatul Tahawi - 167 –


Allaah Ta`ala informs us in the story of the cow: "We said,
“Strike it (the murdered corpse) with a piece of it (with a
piece of the slaughtered bull so that the dead man can tell
the people who murdered him).” In a like manner does
Allaah bring the dead back to life and He shows you His
Aayaat (His power) so that you may understand (that just
as Allaah brought the dead man back to life, he will do the
same on the Day of Qiyaamah when He brings mankind
back to life)" {Surah Baqara, verse 73}.

Here Allaah Ta`ala confirmed the resurrection of the Day
of Qiyaamah, by an example in this world. That was the
giving of life to the cow after its death. Allaah Ta`ala says
that every Ambiyaa had informed his Ummat regarding the
Day of Qiyaamah and had warned them of the impending
Fire: “Did the Rusul from among you not come to you,
reciting to you the Aayaat of your Rabb and warning you
of this day’s meeting?” They will say, “Certainly.
However, (we failed to heed their advice. Because we died
as Kuffaar,) the decision of punishment has been passed
against the Kuffaar” {Surah Zumar, verse 71}.

This is an admission of the Kufaar that the Ambiyaa had
informed them of the Day of Qiyaamah. Allaah Ta`ala
informs us of the refutation of the Kuffaar of the
resurrection, and He had refuted their claim with a severe
reprimand: "They (the Kuffaar) swear their most solemn
oaths by Allaah that Allaah will never resurrect the dead.
No (Allaah shall certainly resurrect them) ! It
(resurrection) is indeed a resolute promise that Allaah
has made, but most people do not know. (Resurrection
shall take place) So that Allaah may make clear to them
(to the Kuffaar) the matters in which they differed (with
the Mu'mineen) and so that the Kuffaar may come to
Aqeedatul Tahawi - 168 –


know that they were liars (in their statements when they
rejected the message of the Ambiyaa)" {Surah Nahl, verses 38-39}.

And Allaah says: "Do they not see that the same Allaah
Who created the heavens and the earth is capable of
creating the likes of them (who are much smaller than the
heavens and earth) ? He has appointed for them a term
(their deaths and Qiyaamah) about which there is no
doubt. The oppressors (Kuffaar) refuse to do anything but
commit kufr (thereby continuously showing ingratitude to
Allaah)" {Surah Bani Israa'eel, verse 99}.

It is hereby confirmed that the belief of the resurrection
after death and the coming of Qiyaamah was well-known
and taught by all the Ambiyaa م`-'ا »+-'=. Only, our Nabi ρ has
expounded on it and explained it more detail than has any
other previous Ambiyaa. Indeed he was the Seal of all
Ambiyaa and the perfection of all the Deens.

***********************************************
********
“The Garden
1
(Jannah) and the Fire (Jahannam) are
created things”

1). The existence of Jannah and Jahannam, as Allaah
Ta`ala states: "This (Qur'aan and mention of the Ambiyaa)
is advice (to people). Without doubt, those with Taqwa
will have a pleasant abode (where they will enjoy) eternal
Jannaat, with the doors opened for them (to welcome
them)" {Surah Saad, verses 49-50}.

Allaah Ta`ala says: "This is it (so understand well that you
have to accept Imaan and do good to achieve it). As for
the rebellious, there shall be the worst of abodes. They
Aqeedatul Tahawi - 169 –


shall have to enter Jahannam. What a terrible resting
place indeed!" {Surah Saad, verses 55-56}.

These two (Jannah and Jahannam) are existent and present,
as Allaah Ta`ala says: "He (Allaah) has created
everything, and then meticulously perfected them." {Surah
Furqaan, verse 2}. As Allaah Ta`ala says specifically regarding
Jannah: " Fear (being punished in) the fire that has been
prepared for the Kaafiroon" {Surah Aal Imraan, verse 131}. And
regarding Jahannam: "It (Jannah) has been prepared for
those with Taqwa" {Surah Aal Imraan, verse 131}.

Indeed Nabi ρ saw the reflections of Jannah and Jahannam
on the wall of the Kaabah. For a reflection of something to
be seen it has to be existent and present, otherwise a
reflection cannot be seen.

On the night of Mi`raaj, Nabi ρ saw Jannahul Ma`waa at
the side of Sidratul Muntahaa. Its beauty multiplies every
year during Ramadhaan. Allaah Ta`ala adds to it many a
new things. Allaah Ta`ala says from the wife of Firoun: “O
my Rabb! Build for me a home by You in Jannah" {Surah
Tahreem, verse 11}, etc. The deceased’s place in Jannah or
Jahannam is presented before him in his grave. A door
from Jannah is opened for the Jannahis and he can smell
the beautiful scent therefrom.

Similarly, Jahannam is presented to the Kufaar every
morning and evening in their graves. Also, when Allaah
Ta`ala created Jannah and Jahannam, He sent Hadhrat
Jibraeel υ to Jannah and Jahannam and told him to look at
them, etc. like this there are numerous Ahaadith of Nabi ρ
that prove the existence of Jannah and Jahannam. This is
contrary to what a group of the Mu`tazilas and
Aqeedatul Tahawi - 170 –


Qadariyyahs say, who have altered the meaning of the
Qur`aan Majeed. They aver that Jannah and Jahannam are
retribution for actions, and there is no need for the
retribution to be in existence prior to the actions being
accounted for, hence (they say) Jannah and Jahannam will
only be created on the Day of Qiyaamah, otherwise they
will have to remain useless and idle for a long period of
time. All these clear texts (from Qur`aan and Ahaadith) are
proofs against this claim of theirs. The proofs that they
present are merely proofs of their kufr.

***********************************************
********
“That never come to an end
1
or perish.”

1). That is, these two will remain forever and ever. As
the Qur`aan Majeed has informed us that those who have
done good they will be in Jannah, forever dwelling therein,
and those who are evil they will be in Jahannam, forever
dwelling therein. Other Aayaat have passed regarding this.
As Allaah Ta`ala says: "They will not taste death there (in
the Aakhirah), except for the first death (of this world
which would have already passed)" {Surah Dukhaan, verse 56}. As
Allaah Ta`ala says: "…its fruits and shade will be
permanent" {Surah Ra'ad, verse 35}. Allaah Ta`ala says: “Indeed,
this is Our provision, which will never come to an end (so
you need never fear losing it)" {Surah Saad, verse 54}.

Allaah Ta`ala says to the Jews, refuting their averment that
the Fire will never touch them except for a few days: "Say
(to them, O Muhammad ε), “Have you taken a promise
from Allaah (to this effect) which He cannot break? (Not
at all! The truth is that) You are merely attributing to
Allaah statements about which you have no knowledge?
Without any doubt (you shall enter Jahannam and remain
Aqeedatul Tahawi - 171 –


there forever) ! Those who commit evil (Shirk) and whose
evil acts have enveloped them (causing them to die as
Mushrikeen), these are the ones who will be the occupants
(inhabitants) of the Fire (of Jahannam) where they will
live forever" {Surah Baqara, verses 80-81}.

As Allaah Ta`ala says: "No difficulty shall afflict them
there (in Jannah), neither will they be removed from there
(they will live in Jannah forever)" {Surah Hijr, verse 48}. As
Allaah Ta`ala says: "They will never be able to escape
from the Fire" {Surah Baqara, verse 167}. As Allaah Ta`ala says:
“Your abode will be the Fire, where you shall live
forever, except those whom Allaah wills" {Surah An'aam, verse
128}.

This exception is not one of their remaining therein
forever; it is an expounding of the encompassment of
Allaah’s Power and Will. That is, He will not remove them
from their everlasting remaining in Jannah or Jahannam.
Now, also, Allaah has the Absolute Power to change
whatever He Wills. But, He will not change it owing to His
Covenant. The object here is that the existence and
everlastingness of Jannah and Jahannam are not due to
themselves but rather they remain in existence owing to the
Will and Power of Allaah Ta`ala. He has the Power to
reverse it if He Wills, even though He will not do so.
Regarding the Hadith of Nabi ρ when, on the Day of
Qiyaamah, death will be slaughtered, it will be said: “O
Inmates of Jannah remain therein forever, there will be no
death henceforth and O dwellers of Jahannam remain
therein forever, there will be no death henceforth.” The
proofs from the Ahaadith regarding the everlastingness of
Jannah and Jahannam are too numerous to mention.

Aqeedatul Tahawi - 172 –


***********************************************
********
“We believe that Allaah created them before
1
the rest of
the creation and then created people to inhabit
2
each of
them.”

“We believe that Allaah created them before
1
the rest of
the creation
1). That is, before He created mankind. Thus every part
of the universe from the heavens to the sky and everything
that is in-between, from light, darkness, night, day, shade,
heat, Arsh, floor, sand, clouds, trees, animals, stars,
planets, life, death, good, evil, Jannah and Jahannam. All
these were created before the creation of man, during a
span of six days.

Hadhrat Aadam υ was created on a Friday, at the end of
the six days. This is so because all this was created for him
and not that he was created for all this. This is understood
from the Qur`aan, since all these things are from the
necessities of man. As Allaah Ta`ala says: "Allaah has
also placed at your service everything in the heavens and
everything on earth" {Surah Jaathiya, verse 13}. As Allaah Ta`ala
says: " We said, “O Aadam! You and your wife (Hawwa)
may live in Jannah and eat as much as (whatever) you
desire and from wherever you desire" {Surah Baqara, verse 35}.
The creation of Jannah before the creation of Hadhrat
Aadam υ is clear from this Aayat.

and then created people to inhabit
2
each of them.”
2). As Allaah Ta`ala says: "Without doubt, We have
created a large number of Jinn and mankind for
Jahannam" {Surah A'raaf, verse 179}. It is reported in a Hadith of
Hadhrat Aishah '+-- =ا ¸~ر on the occasion of a Janaazah of an
Ansaar baby: “O Aishah! Indeed Allaah has created for
Aqeedatul Tahawi - 173 –


Jannah its occupants, and He has created them for it whilst
they were still in the backs of their fathers. And He has
created inmates for the Fire, He created them for it whilst
they were still in the backs of their fathers.”

The entire creation is divided into two types;

The first type is those that are subservient to a set course,
the second type is those that operate according to their
intentions. The first type is guided by Allaah along and
upon their set path.

The second type are guided according to their intentions,
which are in accordance to their intelligence and
knowledge of what harms them and benefits them. This
second type is further divided into three types; one type
that intends nothing but good, no other intentions comes
from them except good, like the angels. The second type
are those who intend nothing but evil and nothing comes
forth from them except evil, like the shayaateen.

The third type are those who intend good and evil, like
humans. Then humans are divided into three types, one
type upon whom Imaan, intelligence and recognition
dominates over the lowly desires, thus they are like the
angels. The second type are those who are the opposite,
they are like the shayaateen. The third type are those
whose lowly animal desires dominate their intelligence,
they are like animals. It is therefore appropriate that each
of these types have a suitable abode which corresponds to
their respective status. Thus, Jannah is for those who are
similar to the angels, according to their levels they will be
accorded suitable abodes. Some will be higher in Jannah
and others will be lower. The second types will be
accorded abode suitable for the shayaateen, in Jahannam.
Aqeedatul Tahawi - 174 –


According to their evil some will be in the lowest depths of
the Fire and others will be in less punishment.

***********************************************
********
“Whoever He Wills goes to Jannah out of His Bounty
1

and whoever He Wills goes to the Fire through His
Justice. Everybody acts in accordance with what is
destined
2
for him.”

“Whoever He Wills goes to Jannah out of His Bounty
1

and whoever He Wills goes to the Fire through His
Justice.
1). The commentary on Bounty and Justice has already
passed.

Everybody acts in accordance with what is destined
2
for
him.”
2). The character, limits and conditions of every person
have been destined according to the Wish and Desire of
Allaah Ta`ala. The Taqdeer of every person is known to
Allaah Ta`ala. And every detail has been recorded with
The Pen in the Lawh Mahfooz and in the suspended pages,
which linger on the neck of the slave whilst he is in the
womb of his mother. How long will his life-span be, how
will his actions be, will he be a good person or en evil
person – all this is in the Knowledge of Allaah Ta`ala. The
Pen has dried on this Knowledge of Allaah Ta`ala. There is
no changing or alterations in this. Hence, all of man, from
the very first to the last, are subjected to what has been
destined and not to what is still about to happen. As Nabi ρ
said, as reported by Imraan Bin Hussein: “ Two men of the
tribe of Muzaina came to Allaah's Messenger (sallallahu
alaihi wasallam) and said: ‘O Rasulullah! What do you
say of people who do in the world and strive for, is
Aqeedatul Tahawi - 175 –


something decreed for them; something preordained for
them and will their fate in the Hereafter be determined by
the fact that their Ambiyaa brought them teachings which
did not act upon, and thus they would be punished?
Thereupon, he said: Of course, it happens as it is decreed
by Destiny and preordained for them, and this view is
confirmed by this verse of the Book of Allaah, the Exalted
and Glorious: ‘Consider the soul and Him Who made it
perfect, then breathed into it its sin and its piety.’”
[Muslim Shareef]

The summary is that everything and aspect of man’s life
has been destined by Allaah Ta`ala. It is all encompassed
in the Knowledge of Allaah Ta`ala. It is not possible for
anyone to add or decrease from this. Everything is bound
to follow the path laid out for it and has been destined for
it. It is not possible for anything to exceed these bounds.

***********************************************
********
“And goes towards
1
what he has been created for. Good
and evil
2
have both been decreed for people.”

“And goes towards
1
what he has been created for.
1). As Allaah Ta`ala says: "…We shall make the
(means to attain) great comfort (Jannah) easy for him (by
making it easy for him to carry out good deeds). As for the
one who is miserly and indifferent (towards the truth of
Islaam) and who rejects the most beautiful word (the
Kalimah) We shall make the (means to attain) great grief
(Jahannam) easy for him (by making it easy for him to
commit sins)" {Surah Layl, verses 7-10}.

Good and evil
2
have both been decreed for people.”
Aqeedatul Tahawi - 176 –


2). The explanation of this has passed. The crux of this
from the definitive texts is that man is not forced or
coerced into any action that is destined in his fate. Indeed,
what has been decreed is not that man merely carries out
the action, in fact it is such that he does it with his own
intention and will, it is not that he is forced and coerced
into carrying out that particular action. Man is not forced
into carrying out any action. Taqdeer is that Allaah
Ta`ala’s Knowledge includes the creation of man. Man is
aware (knowledgeable) and not forced. Thus the Ever-
Existent Wisdom of Allaah Ta`ala includes the wisdom of
man in that he is not forced. And also, the Will of Allaah
Ta`ala includes the will of man that it is also not forced.
Thus from any angle one views it, the Taqdeer of man is
not that he is forced in any way to carry out an certain
action. It is not that a man is forced to sin because it is in
his Taqdeer that he is going to sin. Compulsion has no play
in Taqdeer. In short, Taqdeer does not negate the actions of
man by his intentions and free will. It is for this reason that
Allaah Ta`ala confirms for man his earnings and actions
from the side of Taqdeer. And He has made the actions of
man a reason for his entry into Jannah or Jahannam, with
the confirmation of it being in his Taqdeer. As Allaah
Ta`ala says: "(It will be told to them,) “This is Jannah,
which you have been made to inherit because of the
(good) deeds you carried out" {Surah Zuhkruf, verse 72}.

Allaah Ta`ala says regarding the Fire: "…so taste the
punishment for your actions" {Surah A'raaf, verse 39}. A person
will not be given retribution except after he has earned the
reasons for the retribution. Thus the One Who creates the
necessitating factors and reasons is Allaah and the one who
earns and carries it out is the slave. There is no
contradiction between the two. Like Allaah Ta`ala creates
the child, but the child is not born except with the factors
Aqeedatul Tahawi - 177 –


which lead to his birth, and that is conception, etc. hence,
there is no contradiction between its creation and between
the conception of man.

***********************************************
********
“The capability of man
1
is of two types; the capability in
terms of Taufeeq (Divine Grace and Favour) 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 Shari'ah. Allaah, the Exalted
says: ‘Allaah does not charge a person except according
to his ability.’”

1). It is necessary for the Mukallif (person upon whom
the dictates of the Shari'ah are binding) to have the ability
(to do actions), because indeed the Deen prohibits such
difficulty which one is unable to execute. As Allaah Ta`ala
says: "Allaah does not place on a soul a responsibility
(duty) except what is within its capability" {Surah Baqara, verse
286}.

Ability and power are divided into two types. I would
assume that it is divided into three types; this is borne out
by the Author’s -ا ª-=ر mentioning their qualities. If they are
divided into two types the third one is incorporated into the
second.

Firstly, that capability which is in the meaning of health,
opportunity, being in a position to act and having the
necessary means. All these attributes are necessary in a
Aqeedatul Tahawi - 178 –


slave prior to his executing an action. Because, indeed all
these attributes are connected with him being addressed
(by the Commandments of Allaah Ta`ala). He is not
addressed (or ordered to do something) unless the
necessary means are available, as Allaah Ta`ala says:
"Hajj (pilgrimage to show love for Allaah) to the House
(the Kabah) is a duty that people who are able to find a
way there owe to Allaah" {Surah Aal Imraan, verse 97}. As Allaah
Ta`ala says: “so fear Allaah as much as you can” {Surah
Taghaabun, verse 16}. As Allaah Ta`ala says: "The one who
cannot even do this should feed sixty poor people" {Surah
Mujaadala, verse 4}. As Allaah Ta`ala says: "Those of you who
do not have the means to marry free Mu'min women,
then (they should marry) one of your Mu'min slave girls"
{Surah Nisaa, verse 25}.

Secondly, that capability which is in the meaning of power.
This is necessary for the slave to posses at the time of
executing the action. With this (power) the action comes
into being. It is not possible for an action to take place with
a non-existent power. This is in the statement of Allaah
Ta`ala: "They have neither the ability to hear (the truth),
nor can they see (the truth because they do not want to
hear or see it despite the fact that they had the sense of
hearing and seeing)" {Surah Hood, verse 20}. The object is the
negation of the reality of power, and not the negation and
non-existence of the means and instruments, because this
was present and established. In the same way, Hadhrat
Khidr υ said to his companion (Hadhrat Moosa υ): “You
will surely not be able to bear (endure) with me" {Surah Kahaf,
verse 67}. He means here, the actual power, which is patience
and not the means of patience. These, the means for
patience are there and he did not chastise him because of
the lack of the means of patience but rather for his non-
ability to exercise that patience.
Aqeedatul Tahawi - 179 –


Thirdly, the capability which is special for the Mu`min,
which is in the meaning of having trust and reliance in
Allaah Ta`ala. As Allaah Ta`ala says: "Allaah has made
Imaan beloved to you, has made it beautiful within your
hearts and has made kufr, sin and disobedience
abhorrent to you. Such people (with these qualities) are
rightly guided. (This guidance is on account of) The grace
and bounty from Allaah. Allaah is All Knowing, the
Wise" {Surah Hujuraat, verses 7-8}.

The kuffaar are not rightly guided. As Allaah Ta`ala says:
"Whoever He desires to send astray, He narrows and
constricts his bosom (by means of wayward ideas so that it
cannot accept Imaan) as if he is (a person who is)
climbing into the sky (having great difficulty breathing
because of the scarcity of oxygen). In this manner (as such
a person experienced great difficulty) Allaah places
impurity (punishment, His curse or Shayaateen) on those
who do not have Imaan" {Surah An'aam, verse 125}.

As Allaah Ta`ala says: "The person whom Allaah guides
(grants understanding) is rightly guided (because only
Allaah can guide a person). As for him whom Allaah
(because of His great wisdom) sends astray, you shall not
find for him any guiding friend" {Surah Kahaf, verse 17}.

This is the object of the Author’s -ا ª-=ر saying: “The first of
the two is the capability in terms of Taufeeq…” The
Mu`tazilas refute this and they aver that this affection,
adoration and guidance applies to all of mankind. The
Author -ا ª-=ر refutes them by stating: “Cannot be ascribed to
(any) created being…” The Mercy and Grace of Allaah
Ta`ala is not for the kuffaar; rather this is a speciality of
the believers. The Author -ا ª-=ر has divided the capabilities
of man into two types, which was his way of refuting the
Aqeedatul Tahawi - 180 –


belief of the Mu`tazilas. The Mu`tazilas and Qadariyyahs
claim that the servant does not have the ability before an
action. We, the Ahlus Sunnah Wal Jamaa`ah believe, as
has just passed, that one of the types of capabilities which
is before the action, is in the meaning of health,
opportunity, being in a position to act and having the
necessary means. One of the capabilities is with the action,
and this is the power to execute the action.

And the final type of capability is the one which is the
speciality of the believers, and that is Taufeeq. This is the
Special Grace from Allaah Ta`ala.

***********************************************
********
“People’s actions are created
1
by Allaah but earned
2
by
people.”

“People’s actions are created
1
by Allaah
1). As Allaah Ta`ala says: “And Allaah has created you
and whatever you do” {Surah Saaffaat, verse 96}. In general,
Allaah Ta`ala says: "Allaah is the Creator of everything."
{Surah Zumar, verse 62}

but earned
2
by people.”
2). As Allaah Ta`ala says: "It (every soul) shall receive
to its favour that (good acts) which it had earned and to
its harm shall be what (sins) it had carried out" {Surah Baqara,
verse 286}. The Jabariyyah have claimed that the planning in
the actions of the creation are all executed by Allaah, and
not the servant. They claim that all actions are forced, like
the action of trembling (involuntary actions), and like the
movements of the trees and seas, etc. They have attributed
these actions to the creation (man) by way of figurative
expression, just like a thing is attributed to its source. The
Aqeedatul Tahawi - 181 –


Mu`tazilas, on the other hand have opposed this view.
They aver that all intended actions of man are created by
him and not by Allaah Ta`ala. The Ahle Haqq, Ahlus
Sunnah Wal Jamaa`ah say that Allaah Ta`ala is the Creator
of everything besides Allaah Himself. He created the
beings and their actions. The earner of these actions is the
creation, due to their intentions and choices. Indeed the
proofs of the Qadariyyahs are correct in that they denote
that the servant is the doer of the action, and he is the
intender thereof and he has a choice in it. However it (their
proofs) do not prove that indeed he is forced by Allaah and
that it takes place without the will and choice of Allaah
Ta`ala. The proofs of the Jabariyyahs are correct in that
they prove and indicate that Allaah Ta`ala is the Creator of
everything and He has Absolute Power and Control.
However it does not prove that the servant is not the earner
of his actions and that he is not the doer thereof, or that he
does not intend it or has a choice in it. Hence the
Qadariyyahs exceed the bounds in establishing Qadr, and
they negate the doing of the servant. The Qadariyyah
exceed the bounds in negating Qadr. The Ahlus Sunnah
Wal Jamaa`ah, are, with the Mercy and Fadhl of Allaah
Ta`ala, on justice and on moderation. We do not exceed
the bounds on either side.

***********************************************
********
“Allaah, the Exalted, has only charged
1
people with what
they are able to do and people are only capable
2
to do
what Allaah has favoured them this is the explanation
3

of the phrase: ‘There is no power and no strength except
by Allaah.’ We add to this that there is no stratagem or
way by which anyone can avoid or escape disobedience to
Allaah except with Allaah’s Help; nor does anyone have
the strength to put obedience to Allaah into practice and
Aqeedatul Tahawi - 182 –


remain firm in it, except if Allaah makes it possible for
them to do so.”

“Allaah, the Exalted, has only charged
1
people with what
they are able to do
1). As Allaah Ta`ala says: "Allaah does not place on a
soul a responsibility (duty) except what is within its
capability" {Surah Baqara, verse 286}. As Allaah Ta`ala says
regarding the dua of believers: "Our Rabb, do not enforce
on us that which we do not have the strength to bear"
{Surah Baqara, verse 286}.

and people are only capable
2
to do what Allaah has
favoured them
2). For the Aayat mentioned above to apply: "Allaah
does not place on a soul a responsibility (duty) except
what is within its capability", The explanation of this is
that Allaah Ta`ala only charges His servants in accordance
to their abilities.

That is, there has to be equality between the two things in
order for it to apply. If the one side was not in parity to the
other than the concept would not apply. In other words, the
burden and the ability to be able to carry the burden (i.e.
execute the Commands of Allaah Ta`ala) must be in
communion with each other. The one cannot be more than
the other or vice versa. The fact that Allaah Ta`ala has said
that He will not burden a soul more than it is able to bear,
testifies to this fact that the ability of the soul is able to
withstand and carry the load that has been placed on it.

This Aayat directly testifies that the burden placed on
mankind is in accordance to the ability of man, and it
implies that the ability of man is in accordance to and
equal to the load that is placed upon it.
Aqeedatul Tahawi - 183 –



this is the explanation
3
of the phrase: ‘There is no power
and no strength except by Allaah.’ We add to this that
there is no stratagem or way by which anyone can avoid
or escape disobedience to Allaah except with Allaah’s
Help; nor does anyone have the strength to put obedience
to Allaah into practice and remain firm in it, except if
Allaah makes it possible for them to do so.”
3). Since it has been established that Allaah Ta`ala, and
none else, is the One Who has charged man with various
duties, and that He is the One, and none else, Who has
revealed the Deen, and He is the One, and none else, Who
has placed the parity between ability and load, and He, and
none else, Knows everything regarding it, and He has
measured it even before its creation -- It becomes apparent
and glimmers forth from Him, His Towheed (Oneness),
His Power, His Oneness, His Desire, His Rule and His
Oneness in charging the servants in all their affairs and
matters. He has NO partner in His Commanding, Creation,
Desire and Power. This here is the meaning and import of
Laa Howla Wa Laa Quwwata illa Billaah. This Mas`alah
is a clear and apparent in establishing that Qadr belongs to
Allaah Ta`ala and it negates Qadr for the servants. Just as
Sheikh -ا ª-=ر says: “There is no stratagem or way by which
anyone can avoid or escape disobedience to Allaah except
with Allaah’s Help; nor does anyone have the strength to
put obedience to Allaah into practice and remain firm in it,
except if Allaah makes it possible for them to do so.”

As Allaah Ta`ala says: "We grant to all (to both groups),
to these (those who desire the Aakhirah) and to those
(those who desire the world) from the grace (bounty) of
your Rabb (in this world). The grace (bounty) of your
Rabb is not restricted (Allaah gives to everyone without
His treasures being depleted)" {Surah Bani Israa'eel, verse 20}.
Aqeedatul Tahawi - 184 –



However, since it is possible that people may understand
that Allaah Ta`ala constrains and forces man (into various
actions), as is the belief of the Jabariyyahs, Sheikh -ا ª-=ر
counters this with the statement: “His Will overpowers all
other wills and His Decree overpowers all stratagems.”
This does not negate stratagems and will of man, in that
man has no will, choice or intention at all! Like he is a
concrete object, with no intellect or understanding! This
implies that indeed man has will and choice, but his will is
subject to the Will of Allaah Ta`ala. The will of man
cannot come into play except through the Will of Allaah
Ta`ala. As Allaah Ta`ala says: "You cannot will anything
without the will of Allaah the Rabb of the universe" {Surah
Takweer, verse 29}. The negation of stratagems of man does not
mean the negation of the servant’s earning it and executing
it. The earning and execution of it is by the choice and will
of man. However, the creation of the action is not from
man, but from Allaah Ta`ala, Who is the Creator of all of
man’s actions. The servant is the doer/earner of the action;
hence the creation thereof is attributed to him.

As Allaah Ta`ala says: "In fact, (they refuse to believe
because) the rust of their sins has covered their hearts (so
that no truth can penetrate it)" {Surah Mutaffifeen, verse 14}.

As Allaah Ta`ala says: "However, when they chose to be
crooked (to reject his message despite its clarity), Allaah
further twisted their hearts" {Surah Saff, verse 5}. It is for this
reason that the Qur`aan has attributed all the actions of
man to themselves, when Allaah Ta`ala says: “Because of
what they used to do.” And: “Because of what they have
earned.” He has attributed the creation of the actions of
man to Himself: “And Allaah has created you and
whatever you do” {Surah Saaffaat, verse 96}”, the explanation of
Aqeedatul Tahawi - 185 –


which has passed. This then is the summary of Towheed,
that all matters and creation is referred to Allaah Ta`ala
and His Will. However, this does not negate and nullify the
will and choice of man, his actions and earnings.

***********************************************
********
“Everything happens according to Allaah’s Will,
Knowledge, Predestination and Decree
1
. His Will
overpowers all other wills and His Decree overpowers all
stratagems. He does whatever He Wills.”

1). “His Decree” refer to the Decree of existence and
the Decree of Shari'ah. Hence, Decree can be either
regarding existence or Shari'ah.

As for the Decree of existence, as stated in the Qur`aan
Majeed: Within two days, Allaah then decreed them (the
skies) into seven skies" {Surah HaaMeem Sajdah, verse 12}. And as for
the Decree of Shari'ah, Allaah Ta`ala says: "Your Rabb
has decreed that you worship only Him and that you treat
your parents kindly" {Surah Bani Israa'eel, verse 23}. Similar with
regard to the matters of existence and the matters of
Shari'ah. As for the matters of existence, Allaah Ta`ala
says: "When He wills anything, His only command is to
say, “Be!” and it comes into bein" {Surah Yaaseen, verse 82}.

As for the matters of Shari'ah, Allaah Ta`ala says: "Verily
Allaah instructs (people to carry out) justice, Ihsaan (do
things well, as well as doing everything with the
consciousness that Allaah is watching), and giving
(charity) to relatives. And Allaah forbids immoral
behaviour, evil and oppression. He advises you so that
you may take heed (and thereby save ourselves from ruin
and Jahannam)" {Surah Nahl, verse 90}.
Aqeedatul Tahawi - 186 –



As far as permission is concerned, there is also permission
related to existence and another related to Shari'ah. As for
existence, Allaah Ta`ala says: "However, they can never
harm anyone with it (with black magic) without Allaah’s
command (permission)" {Surah Baqara, verse 103}. As for
permission in Shari'ah, Allaah Ta`ala says: "Every date
palm that you (Muslims) cut (and burnt) or left standing
on its roots was by Allaah’s permission" {Surah Hashar, verse 5}.

Al-Kitaab, also, relates to existence and Shari'ah. As for
the Kitaab of existence, Allaah Ta`ala says: "Recorded in
the Book (the “Lowhul Mahfoodh”) is every aged person
who ages (who reached old age) and (every person) whose
age is decreased (who does not reach old age)" {Surah Faatir,
verse 11}. As for the Kitaab of Shari'ah, Allaah Ta`ala says:
"We commanded them (the Bani Israa’eel) in it (the
Torah), “A life (of the murderer will be taken) for a life (of
the one murdered), an eye (of the attacker will be blinded)
for an eye (of the one whom he blinded), (similarly) a nose
for a nose, an ear for an ear, a tooth for a tooth…" {Surah
Maa'idah, verse 45}.

As far as Ruling is concerned, it is either regarding
existence or Shari'ah. As far as Ruling of existence is
concerned, Allaah Ta`ala says from the sons Hadhrat
Ya`qub υ: "Now I shall never leave this land (to return
home) until my father permits me or (until) Allaah
decides my matter (by either taking my life or returning my
two lost brothers). He (Allaah) is the best of deciders
(judges)" {Surah Yusuf, verse 80}. As for the Ruling of Shari'ah,
Allaah Ta`ala says: "Permitted for you (to eat) are
livestock animals (cattle, camels, goats, sheep) except
what has been recited to you (in the Qur'aan, such as
verse 3 of this Surah). (The hunting of) Game is (also)
Aqeedatul Tahawi - 187 –


unlawful for you when you are in the state of Ihraam.
Verily Allaah commands what He wills (He is All Wise,
above questioning)" {Surah Maa'idah, verse 1}.

Similarly, prohibition is also related to existence and
Shari'ah. As far as existence is concerned, Allaah Ta`ala
says: “Undoubtedly it (this holy land) is forbidden to them
for forty years. (In the meantime,) They will wander (lost
and bewildered) on earth (in the Valley of Teeh). So do
not grieve over the disobedient nation" {Surah Maa'idah, verse 25}.

As far as prohibition as far as Shari'ah is concerned, Allaah
Ta`ala says: Forbidden for you (for you to eat) is carrion,
blood (that flows from an animal’s body), the meat of
pigs…" {Surah Maa'idah, verse 3}. Regarding all these rights it is
said that the actions of man are with (dependant on) the
Intention of Allaah Ta`ala, His Knowledge, His Decree,
His Ruling, and His permission, be it with regard to
existence or Shari'ah. However, His Intention, Decree,
Will, Ruling and Permission takes place depending on the
intention of the servant. The Action and Decree of Allaah
Ta`ala does not negate the will and choice of the servant.
Just as it is established that the Decree of Allaah Ta`ala
takes place with His Intention and Will, with regard to the
actions of the servant, it is established that the earnings of
the servants of Allaah take place with their intentions and
wills. The servant does not have an independent and full
control which is diverse from Allaah Ta`ala, he is in fact
subservient to Allaah Ta`ala in its (the action’s) creation
and taking place.

***********************************************
********
“And He
1
is never unjust.”

Aqeedatul Tahawi - 188 –


1). This is exonerating the Being of Allaah Ta`ala from
oppressing His servants, or from His having an
abomination for them, since they are His creation. That is,
He is the Creator of their actions , be they good or evil.

This is a midway between the Qadariyyah and Jabariyyahs.
May Allaah Ta`ala save us from such statements of the
Qadariyyahs who say that as long as there is no oppression
or abomination from the servants there will be no
oppression or abomination from Allaah Ta`ala. Since
oppression does not take place except when the perpetrator
is ordered to do so from someone else, and Allaah Ta`ala is
not like that. Also, oppression takes place in the property
of another, and there is no partner for Allaah Ta`ala in His
Property. Hence, every occurrence that takes place in the
universe are from Allaah Ta`ala. They are occurrences that
take place in His Property and not in the property of any
other. So where can there be oppression (from Him)?

***********************************************
********
“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
1
, but they will be
asked.’ There is benefit for dead people in the
supplication
2
and alms-giving of the living.”

“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
1
, but they will be
asked.’
1). Questions are raised and asked regarding a thing
which occurs with the non-existence of proof. And since
Allaah Ta`ala is The Proof, in fact all proofs will be
regarded as proof when it is connected with the Truth and
Aqeedatul Tahawi - 189 –


justice. Truth and Justice are from the Being of Allaah
Ta`ala, Who is Pure. Hence, who is there that can question
Him? What proof will they ask for? When His Honoured
Being is The Proof of all proofs, He can never be asked
regarding what He does., rather it is He Who will ask (his
servants).

There is benefit for dead people in the supplication
2
and
alms-giving of the living.”
2). There is consensus amongst the Ahle Sunnah Wal
Jamaa`ah that the dead benefit from the efforts of the
living (made on their behalf), in various ways. The Author
ª-=ر -ا has mentioned two such ways; the dua of the believers
and the Astaghfaar made by them for the deceased, as
Allaah Ta`ala says: "Those who come after them say, “O
our Rabb! Forgive us and our brothers (the Sahabah ψ)
who passed before us with Imaan" {Surah Hashar, verse 10}.
Similar are the duas that have been reported in the Sunnah,
like the dua for a Janaazah, the dua at the time of burial,
the dua at the time of visiting the graves -- all these are
beneficial to the deceased. The second is Sadaqah (charity)
and spending of wealth on behalf of the deceased. That is,
Ibaadat-e-Maaliyyah (acts of worship done with wealth).
Like the Hadith of Hadhrat Aishah '+-- =ا ¸~ر where she used to
give Sadaqah on behalf of her mother after the consent of
Rasulullaah ρ that the reward reached her (the mother).
Examples such as this are manifold in the Sunnah.

“Allaah responds
1
to people’s supplications and gives
2

them what they ask for. Allaah has Absolute Control over
everything and nothing has any control over Him.”

“Allaah responds
1
to people’s supplications
1). As Allaah Ta`ala says: “Supplicate (make du’aa) to
Me, I shall respond (in a manner that is most beneficial
Aqeedatul Tahawi - 190 –


for you)" {Surah Mu'min, verse 60}. As Allaah Ta`ala says: "And
when My bondsmen ask you about Me, verily I am close
by (so call only on Me). I answer the prayer of the caller
when he calls" {Surah Baqara, verse 186}.

Dua is the most powerful weapon and means of gaining
benefit (from Allaah Ta`ala). It is also a means of
eradicating harm, to such an extent that even the kuffaar
have to take cognisance of this point, in that they call unto
Allaah Ta`ala in their times of need, as Allaah Ta`ala says:
"When they board a ship (which is struck by bad weather
and then threatens to sink), they pray to Allaah (to save
them) with sincere belief in Him (knowing that only He
can save them)" {Surah Ankaboot, verse 65}. He says regarding
people in general that when any harm befalls them they
call unto Him from their sides or when they are sitting or
standing. Nabi ρ said: “He who does not ask from Allaah,
Allaah becomes angry with him.” This is the opposite of
people who when asked become angry and agitated. As a
poet puts it:
“My Rabb becomes Angry if I do not ask from Him,
and Bani Aadam, when asked, becomes angry.”
and gives
2
them what they ask for. Allaah has Absolute
Control over everything and nothing has any control over
Him.”

2). As Allaah Ta`ala says: "Or (is) He Who responds to
the distressed (helpless) person when he calls Him (for
help)" {Surah Naml, verse 62}. As Allaah Ta`ala says: "I shall
respond". And He says: "I answer the prayer of the caller
when he calls", as has passed. It is established from here
the necessity to resort to means.

Indeed dua is also a means of success and a means of
achieving one’s objective, in fact it is the most powerful of
Aqeedatul Tahawi - 191 –


all means. Thus means are a necessity in this universe. But
to rely solely on the means is shirk and is contrary to
Towheed, and to terminate and exclude it (means)
completely is a deficiency in intelligence. To turn
completely away from resorting to means is a censure and
malignment in the Shari'ah. Hence to be completely
independent of means is folly and spurious. It is a form of
degradation. To make use of means and combine it with
trust in Allaah Ta`ala is an act of Ibaadat.

3). As Allaah Ta`ala says: "To Allaah belongs the
kingdom of the heavens and the earth and whatever is
within them. He has power over all things" {Surah Maa'idah,
verse 120}.

***********************************************
********
“Nothing can be independent
1
of Allaah even for the
blinking of an eye, and whoever considers himself
independent of Allaah for the blinking of an eye is guilty
of unbelief and becomes one of the people of perdition
2
.
Allaah is angered
3
and can be pleased
4
.”

1). As Allaah Ta`ala says: "O people! You are all
beggars before Allaah (dependant on Him for everything)
and (Only) Allaah is Independent (not in need of anyone
or anything), Most Worthy of praise" {Surah Faatir, verse 15}. The
entire creation in the whole universe is dependant upon
Allaah Ta`ala for its existence, its remaining, its life, death,
sustenance, earnings and for all its movements. How is it
possible for the wholly dependant to be free of the wholly
independent? He is the All-Powerful Owner, the All-
Aware Creator, aloft are His Praises. Thus, whoever is
independent of Him is in the meaning of being in non-
existence or utterly destroyed.
Aqeedatul Tahawi - 192 –



2). Destruction.

3). As Allaah Ta`ala says: "Say, “Shall I inform you of
someone deserving worse punishment from Allaah?
(They are) The ones whom Allaah has cursed, is angry
with, some of whom He has transformed into monkeys
and pigs and (those) who worship the Shaytaan (by doing
whatever he directs). These people are in the worst of
positions (heading towards Jahannam) and have strayed
the most from the right (straight) path" {Surah Maa'idah, verse 60}.

4). As Allaah Ta`ala says: "Allaah was well pleased
with the Mu'mineen (the Sahabah ψ) when they pledged
their allegiance to you (O Rasulullaah ρ) beneath the tree
(at Hudaybiyyah)" {Surah Fatah, verse 18}. As Allaah Ta`ala says
regarding the Sahaabah: "Allaah is pleased with the first
to lead the way from the Muhaajireen, the Ansaar, and
those who followed them with sincerity and they are
pleased with Him" {Surah Taubah, verse 100}.

The mazhab of the victorious is that the Attribute of
Anger, Pleasure, Enmity, Friendship, Affection, etc. are all
attributable to and established for Allaah Ta`ala just as are
the Attributes of Hearing, Seeing, Life, Power,
Knowledge, Speech, etc. they are all literally applicable to
Allaah Ta`ala not just figuratively. However, we are
unaware of its actual condition and operation. We do not
equate the Attributes of Allaah Ta`ala, like Anger, Mercy,
etc. to those found in man.

The similarity between the two (Attributes of Allaah and
that of man) are restricted to the words used, and not in
meaning. The Attribute of Pleasure and Anger is
established for Allaah Ta`ala in the way that is appropriate
Aqeedatul Tahawi - 193 –


to His Stature and Grandeur. When the anger of the Keeper
of the Fire and that of the Angels at the wrongdoers is
unlike the anger of man, because the Angels are not
composed and created from the same matter as man, in that
they are overcome by a rush of blood in their veins at the
time of anger as is man – what then would be your opinion
regarding the Anger of Allaah Ta`ala Who is Lateeful
Khabeer. He is free from any physical form and its
attributes. He is free from a soul and its necessities. He is
worthy of all Praise and Grandeur.

***********************************************
********
“But not in the same way as any
1
creature. We love
2
the
Companions of the Messenger of Allaah ρ ρρ ρ, but we do not
go to excess
3
in our love for any one individual among
them.”

“But not in the same way as any
1
creature.
1). As Allaah Ta`ala says: "There is nothing like Him
(nothing can compare with His Being or His qualities) and
He is the All Hearing, the All Seeing" {Surah Shura, verse 11}.
Just like His Hearing and Seeing in unlike any creation, so
too is His Pleasure and Anger unlike any of that of the
creation.

We love
2
the Companions of the Messenger of Allaah ρ ρρ ρ,
2). Because indeed Allaah Ta`ala loves them. As He
says: "…whom He loves and who love Him" {Surah Maa'idah,
verse 54}. It is imperative that any beloved to Allaah Ta`ala is
also beloved to the entire creation. Indeed the love for the
Sahaabah is from the words of Nabi ρ: “Whoever loves
them (My Companions) he loves them because of his love
for me, and whoever despises them, does so because of his
Aqeedatul Tahawi - 194 –


despising me.” Thus whoever loves Nabi ρ it is necessary
and imperative that they love his Sahaabah as well. It is
impossible that they not love them.

but we do not go to excess
3
in our love for any one
individual among them.”
3). This is so because to have excesses (either way) is
from transgressing the bounds. This is prohibited in
Islaam, with regard to every aspect. Included in this
prohibition is the love for the Sahaabah. As Allaah Ta`ala
says: “Do not exceed the bounds in your Deen, and do not
say regarding Allaah except the Haqq.” The Rawafidh
exceed the bounds in their love for the Household of Nabi
ρ and the Khawaarij exceed the bounds in their enmity
towards them. The Ahle Sunnah Wal Jamaa`ah tread the
middle path and exercise moderation in their love for the
Sahaabah, in that we love all the Sahaabah, without
excluding and isolating any one of them. We do not exceed
the bounds in our love for them and we say not except the
Haqq.

We do not exaggerate in praising them and claim that they
are sinless, like the Ambiyaa, neither do we say that that
were men just like ourselves who mix evil deeds with good
ones. Hadhrat Ali τ has indicated towards a path which is
in between these two, he said: “Two (types of) men will be
destroyed because of me, one (who) loves me excessively
and praises me with that which is not within me, and (the
other) who hates me, where he hurls falsities upon me.”

***********************************************
********
“Nor do we disown
1
any one of them.”

Aqeedatul Tahawi - 195 –


1). Like how the Rawaafidh (Shiahs) do. They do not
turn away and reject the Ahle Bait but have disowned
Hadhrat Abu Bakr, Umar (radhiallahu anhuma) etc. On the
other hand the Khawaarij have not turned away or rejected
the Shaikhain (Hadhrat Abu Bakr and Umar – radhiallahu
anhuma) but have disowned Hadhrat Ali and Uthmaan the
Ahle Bait (radhiallahu anhum). According to them all these
are to be necessarily killed. The Ahle Sunnah Wal
Jamaa`ah, accept all of them (the Sahaabah) and have
placed them in accordance to their ranks and status, as they
are justly worthy and deserving of, and not in accordance
to desires and fancies. We accept and believe in what Nabi
ρ said regarding the honour of the Khulafaa-e-Raashideen,
the Ashara-e-Mubashshara, the Sahaabah, the Ahle Bait,
etc. we say that all of them are just, just as the Qur`aan
Majeed has lauded them with praise. Love for them is
from the necessities and prerequisites of the Deen and
Imaan. They were the first narrators of the Deen from Nabi
ρ. Sheikh -ا ª-=ر has stated this as a refutation against the
Rawaafidh and Khawaarij. The Qur`aan Majeed has not
disowned any one of them (The Sahaabah), in fact it has
sanctified all of them, in accordance to their status. Allaah
Ta`ala has testified in favour of His Pleasure with them
and with their pleasure with Him. As Allaah Ta`ala says:
"Allaah is pleased with the first to lead the way from the
Muhaajireen, the Ansaar, and those who followed them
with sincerity and they are pleased with Him. He has
prepared for them such Jannaat beneath which rivers
flow, in which they shall live forever. This is the ultimate
success" {Surah Taubah, verse 100}.

***********************************************
********
“We hate
1
anyone who hates them or does not speak well

2
of them and we only speak well
3
of them.”
Aqeedatul Tahawi - 196 –



“We hate
1
anyone who hates them
1). As Nabi ρ said: “Whoever despises them does so due
to his despising me.” Indeed the hater of the beloved is
naturally detestable by the lover. To love them (the
Sahaabah) is a part of our Deen and Imaan, like the
Qur`aan Majeed has stated: “He (Allaah Ta`ala) Loves
them and they love Him.” Whoever is beloved to Allaah
Ta`ala must also necessarily be beloved to all those who
love Him and obey Him. Whoever hates them (Sahaabah)
must be hated by the people of the Qur`aan Majeed. This is
logical and natural.

or does not speak well
2
of them
2). Those who hate them are those who speak ill of them
and swear at them. Such people are, according to some
Ulama, to be necessarily executed and according to others
such people are to be banished.



and we only speak well
3
of them.”
3). As Nabi ρ said: “The best of eras are my own, then
the one after it and then the one after it.” Know! The
Qur`aan Majeed has singled them out with goodness and
special favour. This is an honour that none other besides
them (from the Ummat) are favoured with. This is because
they had seen Nabi ρ with their physical eyes. They heard
his honourable speech with their physical ears. They
touched his honourable hands with their physical hands.
They accompanied him in Imaan, without any
intermediary.

Their bodies, souls and heart were affected by his Noor.
This is a special favour granted to them which was not
Aqeedatul Tahawi - 197 –


granted to anyone else besides them. It is for this reason
that we claim that all the Sahaabah are just and their
consensus is a definite proof. Whoever denies them is a
kaafir, because their hearts were tested with Taqwa, as the
Qur`aan Majeed bears testimony: "(They are) the ones
whose hearts Allaah has (examined and) purified for
Taqwa" {Surah Hujuraat, verse 3}. This was not said for anyone
else besides them.

***********************************************
********
“Love of them
1
is a part of Islaam, part of belief and part
of excellent behaviour, while hatred of them is unbelief,
hypocrisy and rebelliousness. We confirm
2
that...”

1). This is a necessity and a pre-requisite of the Shari'ah,
which has been revealed regarding them. Love for them is
part of the name of Imaan. Also, it is explicit in the
statement of Nabi ρ; “(Fear) Allaah, (Fear (Allaah)
regarding my Companions, do not make them targets after
me (my demise), he who loves them does so owing to his
love for me and whoever hates them does so due to his
hatred for me, whoever has harmed them has harmed me,
and whoever has harmed me has harmed Allaah, and
whoever has harmed Allaah, it is soon that he will be
caught.” Since love for them is coupled with the love of
Nabi ρ, which is the basis of Imaan, it follows that love for
them through love for Nabi ρ is also part of Imaan.

2). The Author -ا ª-=ر has mentioned the Masa`ala of
Khilaafat and he has included it as being part of our Imaan
and Aqaa`id.

This is the truth in that it is part of our necessary Aqaa`id,
owing to its importance in our Deen. It is from amongst the
Aqeedatul Tahawi - 198 –


basis of the governing of the Deen. This has high priority
in Islaam. This is one of the means of safeguarding the
Deen of Islaam, which has been in practice from the time
of Hadhrat Aadam υ until the time of Nabiρ.had there not
been any Khilaafat, then anybody would have done to
Islaam whatever he pleases, there would be none to
prevent him. Khilaafat is also a central point and base for
the servants of Allaah Ta`ala, wherefrom emanates the
unseen Divine assistance. This is so because a Khalifah
does not become one except with the suitable
qualifications. It is not an election or a candidate of the
people of custom who elect in order to fulfil some custom.
If the unseen Divine assistance does not spring forth from
the Khilaafat, then it would not be possible for it to be
Allaah’s deputy on earth. A clear conclusion is that if there
existed no Khilaafat on earth then, the Muslims will
remain in disarray and confusion.

The Divine unseen assistance will not be prevalent
amongst them. Perfect Islaam will not remain. Indeed,
there is no perfect Islaam without a Jamaat, and there is no
Jamaat without an Imaam. What greater privilege can there
be other than this? What more necessity can there be than
the necessity of establishing a Khalifah on earth? It has
great effects on the souls of the masses. It illuminates the
hearts of the believers with peace, Imaan and Islaam.
Imaan, peace and security are the contributing factors
which save mankind from the emerging of fitnahs and
mischiefs.

Also, Khilaafat and kingship are two similar concepts, both
in name and form. Both of them have the meaning of
might and power. The people chose the concept of
kingship in the name of Khilaafat after the passing on of
the era of the Sahaabah. This was done in order to attain a
Aqeedatul Tahawi - 199 –


system of government and power, under the banner of an
Islaamic government.
They chose the name of justice, peace and strengthening
the Deen in order to turn the attention of the people
towards them. However, they abused this title and
oppressed the masses and caused much mischief and
deception. There were great wars and struggles for power
and in order to gain rulership and maintain it. They clothed
(their titles) with Deeni flavour and they threw the veil of
Aqaa`id upon their actions. They laid claim to rulership
through their lineage and they imposed it (their rule) on the
people. They thus changed the entire face of Khilaafat and
Imaamat. They subjected its meaning and import to suit
their own whims and fancies. They made the concept of
Khilaafat a battlefield of opinions and a means whereby it
caused division and a base for wars and battles.

People lost hope, optimism and anticipation in it.
Especially, if we reflect on our present era, wherein there
is darkness upon darkness. Such that if one puts his hand in
front of his face, he will not be able to see it. It is important
that we elaborate slightly on the cause of this despair and
the source of it, so that people may get to understand better
the difference between kingship and Khilaafat. The veil of
deception and confusion must be lifted, so that people may
understand what is needed to be understood.

On the face of it, the differences between kingship and
Khilaafat and the differences in their import cannot be
disclosed except with the explanation of both, their
peculiarities, their effects and their objectives, from the
Qur`aan and the Sunnah. It is not sufficient that we suffice
upon the topic of Khilaafat or that we mention it with
regard to our Islaamic Aqaa`id, as has the Author =ا ª-=ر. He
has sufficed upon the mere mentioning of the Khilaafat and
Aqeedatul Tahawi - 200 –


has not expounded on its different aspects or dilated upon
its discussion, owing to the era in which he was.

The people in that era understood well the meaning of
Khilaafat and its import. Theirs was an era of knowledge
and insight. There was no need to dilate upon the subject
and its opposing factors. However, ours is an era of
ignorance and deviation. It is an era where evil is not
differentiated from good. The evil is clothed in good and
virtue. It is necessary for us to dilate on the topic of
Khilaafat and kingship and to highlight the differences in
their import and objectives, in the light of the Qur`aan and
the Sunnah. This is in order to remove the veil which exists
over (the concept of) Khilaafat and to establish the Haqq,
and to eradicate that which people used to do.

***********************************************
********
“The Khilaafat
1


1). The statement of the Author -ا ª-=ر “We confirm the
Khilaafat”, i.e. the general Khilaafat is divided into two
types: the first is the Khilaafat of Allaah Ta`ala to His
servants, that is, the Ambiyaa.

Hence the first Khalifah of Allaah Ta`ala on the earth were
the Ambiyaa م`-'ا »+-'=. As Allaah Ta`ala says regarding
Hadhrat Aadam υ: “I am about to place a deputy on earth
(someone to enforce My commands on earth, referring to
Hadhrat Aadam υ)" {Surah Baqara, verse 30}. And as Allaah
Ta`ala says: “O Dawood! Indeed, We have made you a
deputy on earth (to ensure that Our commands are carried
out)" {Surah Saad, verse 26}. And as Allaah Ta`ala says regarding
Hadhrat Ibraheem υ: “I am going to make you a leader
(an Imaam) of people (to lead them in matters of Deen)"
Aqeedatul Tahawi - 201 –


{Surah Baqara, verse 124}. Our Nabi ρ has been made the Seal of
all the Khulafaa for all the people until the Day of
Qiyaamah. Obedience to him and following him remains
until the Day of Qiyaamah. Obedience to Nabi ρ is likened
to obedience to Allaah Ta`ala’s Himself. He says:
"Whoever obeys the Rasool ρ ρρ ρ (Muhammad ε) obeys
Allaah (because Rasulullaah ρ conveys the message of
Allaah)" {Surah Nisaa, verse 80}.

Taking a pledge of allegiance at the hands of Nabi ρ is like
taking a pledge at the Hands of Allaah Ta`ala. Allaah
Ta`ala says: "Indeed those who pledge their allegiance to
you (O Rasulullaah ρ) they really pledge their allegiance
to Allaah (because they do this to please Allaah). Allaah’s
hand is above theirs (when they take the pledge because
Allaah approves of it)" {Surah Fatah, verse 10}. His throwing
becomes the throwing of Allaah Ta`ala, when Allaah says:
"…and you (O Rasulullaah ρ) did not throw (the handful
of sand into the eyes of the Mushrikeen to temporarily
blind all of them) when you threw, but it was (actually)
Allaah Who threw" {Surah Anfaal, verse 17}. This is testification
and proof that Nabi ρ was the Khalifah of Allaah Ta`ala in
all matters. He was the Seal of all the Prophet, hence the
Seal of this type of Khilaafat. As he (sallallahu alaihi
wasallam) said: “I am the Imaam of the Ambiyaa.” The
Ambiyaa are the Khalifaas of Allaah Ta`ala and he
(sallallahu alaihi wasallam) was the Imaam of all of the
Ambiyaa. As Hadhrat Abdullah Ibn Abbaas τ said:
“Indeed Allaah has granted virtue to Muhammad ρ above
all the Ambiyaa and the inmates of the heavens.” The
Ambiyaa are the Khulafaa of Allaah Ta`ala, and they are
the best of Khulafaa υ.

Aqeedatul Tahawi - 202 –


***********************************************
********
“After
1
Rasulullaah ρ ρρ ρ”

1). This is the second type of Khilaafat. This is the
Khilaafat of the Ambiyaa to the pious inheritors amongst
their Ummats. As Allaah Ta`ala says: "Allaah has
promised those of you who have Imaan and who do good
actions that He will definitely make them successors (of
the rulers) on earth just as He had made those before
them successors. And He will certainly grant (great)
strength to the Deen that He has chosen for them and
will certainly replace their fear with peace (on condition
that) they worship Me and do not ascribe any as partner
to Myself. Those who are ungrateful after this are sinful
indeed" {Surah Noor, verse 55}.

When Allaah Ta`ala says: "just as He had made those
before them successors" proves the Khilaafat of the
Ambiyaa م`-'ا »+-'= before Rasulullaah ρ. As Allaah Ta`ala
testifies to it in another place, where He says regarding
Hadhrat Nooh υ and his nation: "so We rescued him and
those (Mu'mineen) with him in the ark (when the flood
came) and made them successors (they succeeded the
others as owners of their property)" {Surah Yunus, verse 73}.

Allaah Ta`ala says regarding the nation of Hud υ: "Recall
the time when He (Allaah) made you successors after the
nation of Nooh υ υυ υ" {Surah A'raaf, verse 69}. And Allaah Ta`ala
says regarding the nation of Hadhrat Saalih υ: "Remember
(the time) when Allaah made you successors after the
Aad and stationed" {Surah Yunus, verse 74}.

Aqeedatul Tahawi - 203 –


As Allaah Ta`ala says regarding Hadhrat Ibraheem υ after
he was given the Imaamat: "Ibraheem υ υυ υ said, “And from
my offspring (will You not make them leaders as well) ?”
Allaah replied, “My promise (of leadership) will not
extend to the oppressors (the Kaafiroon)" {Surah Baqara, verse
124}. That is the Khilaafat (Imaamat) will be given to the
righteous servants after him, and not to the oppressors. In
this way, after the demise of Nabi ρ, the Khilaafat was
passed on to the Khulafaa-e-Raashideen (radhiallahu
anhum). Just as is stated in the Qur`aan Majeed, they will
be granted succession on the earth. They are the Khulafaa-
e-Raashideen, and after them are the Khulafaa-e-
Mahdiyeen.

Qiyaamah will not dawn until twelve Khalifahs will
emerge from amongst this Ummat, as Nabi ρ said that
mankind will not come to an end until twelve men will rule
over them.

The first of the Khulafaa-e-Raashideen was Hadhrat Abu
Bakr τ, and the last of the Khalifahs in this Ummat will be
Imaam Mahdi υ who will appear in the last of eras. This is
indicated in the statement of Rasulullaah ρ when he said:
“How can this Ummat perish when I am the first of it,
Mahdi will be in the centre and Maseeh will be the last.”

***********************************************
********

“Went first
1
to Abu Bakr Al-Siddique τ, thus proving his
excellence
2
and superiority over the rest of the Muslims,
then to Umar Ibn Al-Khattaab τ, then to Uthmaan τ, and
Aqeedatul Tahawi - 204 –


then to Ali Ibn Abi Taalib τ. These are the Rightly-
Guided Khalifs and the upright leaders. We bear witness
that the ten
3
who were named by Rasulullaah ρ ρρ ρ, and who
were promised Jannah by him, will be in Jannah, as
Rasulullaah ρ ρρ ρ, whose word is truth, bore witness that
they would be. The ten are: Abu Bakr, Umar, Uthmaan,
Ali, Talhah, Zubair, Sa`ad, Saeed, Abdur Rahmaan ibn
Auf, and Abu Ubaidah Bin Jarraah. Their title was the
trustees of this Ummat (radhiallahu anhum ajmaeen).”
“Went first
1
to Abu Bakr Al-Siddique τ,
1). There is unanimity and consensus amongst the
Ummat regarding Hadhrat Abu Bakr’s τ being the first
rightful Khalifah. However, as far as the reasons of his
being appointed as Khalifah, there are differing views.
Some opine that his election is indicated in the Nass, and
there is no doubt that the Nass is quite explicit and clear in
this regard. Some say that his appointment was by way of
election, which occurred at the time of need. It is possible
to combine these two reasons and say that his appointment
was by way of election which was based on the indications
of Nass. Hence his appointment was because of Nass and
by elections.
τ, thus proving his excellence
2
and superiority over the
rest of the Muslims, then to Umar Ibn Al-Khattaab τ,
then to Uthmaan τ, and then to Ali Ibn Abi Taalib τ.
These are the Rightly-Guided Khalifs and the upright
leaders.
2). As Nabi ρ said: “The most virtuous of this Ummat
after its Nabi is Abu Bakr.” The method of electing the
Khalifah was executed in the best way possible by the
Sahabah ψ who are the best of the entire Ummat.
Aqeedatul Tahawi - 205 –


We bear witness that the ten
3
who were named by
Rasulullaah ρ ρρ ρ, and who were promised Jannah by him,
will be in Jannah, as Rasulullaah ρ ρρ ρ, whose word is truth,
bore witness that they would be. The ten are: Abu Bakr,
Umar, Uthmaan, Ali, Talhah, Zubair, Sa`ad, Saeed,
Abdur Rahmaan ibn Auf, and Abu Ubaidah Bin Jarraah.
Their title was the trustees of this Ummat (radhiallahu
anhum ajmaeen).”
3). As Nabi ρ said: “Abu Bakr (will be) in Jannah,
Umar (will be) in Jannah, Uthmaan (will be) in Jannah,
Ali (will be) in Jannah, Talhah (will be) in Jannah, Zubair
(will be) in Jannah, Abdur Rahmaan Bin Auf (will be) in
Jannah, Sa`ad Bin Abi Waqqaas (will be) in Jannah, Saeed
Bin Zaid (will be) in Jannah, and Abu Ubaidah Bin
Jarraah (will be) in Jannah.” Their virtues are more
numerous than can be mentioned.
***********************************************
********
“Anyone who speaks well of the Companions
1
of the
Messenger of Allaah ρ ρρ ρ, and his wives
2
and offspring,
who are all pure and untainted by any impurity, is free
3

from the accusation of hypocrisy.”
“Anyone who speaks well of the Companions
1
of the
Messenger of Allaah ρ ρρ ρ,
1). Because indeed Nabi ρ: “(Fear) Allaah, (Fear)
Allaah, (regarding) my Companions. Do not make them a
target after me (my demise).” Hence, to oppose this after
claiming Islaam, is Nifaaq, the worst form of Nifaaq.
ρ ρρ ρ, and his wives
2
and offspring,
Aqeedatul Tahawi - 206 –


2). As Nabi ρ said in a lengthy Hadith which is reported
in Muslim Shareef that we should remember Allaah
regarding his household. Bukhaari reports from Hadhrat
Abu Bakr τ: “Respect Muhammad ρ with regard to his
household.”
who are all pure and untainted by any impurity, is free
3

from the accusation of hypocrisy.”
3). Indeed, to harbour evil thoughts, swear and malign
the Companions of Nabi ρ and to exceed the limits in
praising his Household and do it in displays of show and
customs is the way of the Rawaafidh (Shiahs). Their
foundation is hypocrisy, because it (Shiasm) was founded
by the renegade and hypocrite, Ibn Sabaa Yahoodi.
Whosoever follows in his footsteps will be drowned in
hypocrisy, and whosoever isolates himself from him and is
pure in his talk regarding the Household of Nabi ρ and
moderate (i.e. remains within the bounds of the Shari'ah),
and has good thoughts and opinions of the Companions of
Nabi ρ will be free and saved from hypocrisy.
***********************************************
********
“The learned men of the first community and those who
followed in their footsteps — the people of virtue, the
narrators of the Hadith, the jurists and analysts -- they
must only be spoken about in the best way
1
and anyone
who says anything bad about them is not
2
on the right
path. We do not prefer
3
any of the saintly men among the
Ummat over any of the Ambiyaa.”
“The learned men of the first community and those who
followed in their footsteps — the people of virtue, the
Aqeedatul Tahawi - 207 –


narrators of the Hadith, the jurists and analysts -- they
must only be spoken about in the best way
1

1). This is in keeping with the advice of Nabi ρ:
“Honour my Companions, indeed they are the best among
you…” and as Nabi ρ said: “The stars are the custodians
of the sky, if the stars vanish, then follow the sky in what it
‘promises’. I am the custodian of my Companions, when I
pass on, then follow my Companions in what they say, my
Companions are the custodians of the Ummat, when my
Companions pass on, then follow my Ummat in what it
says.” [Muslim]. It is for this reason that the Ahle Sunnah
Wal Jamaa`ah say that ALL the Sahaabah are just and
virtuous.
To love them is Deen and to detest and oppose them is
Nifaaq. This is the path of the believers. After the era of
the Sahaabah came the era of the Tabieen. It is imperative
for the Ummat to honour them after the Sahaabah, and also
to honour the pious and uprighteous Ulama of this Ummat.
This is so, because Nabi ρ has testified in favour of their
excellence, after that of the Sahaabah, when he said: “The
best of eras is my era, then the one after it and then the one
after it.” Also, our Nabi ρ lauded many praises upon the
Ulama, when he said: “Indeed the Ulama are the heirs of
the Ambiyaa.” Also, he ρ made dua for the pious and
reflecting persons of this Ummat, when he said; “Allaah
has blessed that person who has heard my speech, and
then memorised and protected it and then he conveyed it.
Thus many a persons who have been conveyed my Message
are more protective of it than the listener.”
Hence, it is necessary for the Ummat to honour and respect
them, and to speak glowingly about them and remember
them with endearment.
Aqeedatul Tahawi - 208 –


and anyone who says anything bad about them is not
2
on
the right path.
2). As Allaah Ta`ala says: " Whoever opposes the
Rasool after the guidance (the truth of Islaam) has
become manifest (clear) to him and follows a path other
than that of the Mu'mineen, We shall allow him to do
that which he is doing and then enter him into
Jahannam. It is the worst of abodes" {Surah Nisaa, verse 115}.
To follow a way other than the way of the believers like
the way of Ibn Sabaa, and other such Munaafiqeen, etc. is
not the way of the path of the true believers.

We do not prefer
3
any of the saintly men among the
Ummat over any of the Ambiyaa.”
3). Because indeed, Nubuwwat is the fountainhead of
Wilaayat. A Wali is nurtured by a Nabi. Hence, he
cannever become a Wali except by him following the way
shown by the Nabi. It is not that a Nabi becomes a Nabi by
following the way of a Wali, or that he is nurtured by a
Wali. In an Ummat there are thousands Auliyaa – do all of
them follow the Nabi or does the Nabi follow the Auliyaa?
The reality is that the one who is followed is better and
more virtuous than his offshoots, that is those who follow
him. Also, Nubuwwat is a gift and an appointment from
Allaah Ta`ala. A Nabi is more knowledgeable since he has
been bestowed with the Divine Message. Wilaayat is
something which has to be earned, and the slave turns
repentantly towards Allaah. Allaah guides whomsoever He
Wills from those who turn to Him. To be chosen by Allaah
is by far more virtuous and honourable than for the slave to
turn to Allaah, hence a Nabi is more virtuous than a Wali.
Aqeedatul Tahawi - 209 –


Also, Nubuwwat has been terminated, there is no more any
Nabi to come after the Seal of Ambiyaa (sallallahu alaihi
wasallam), whereas Wilaayat will remain until the Day of
Qiyaamah. It is possible for thousands of Walis to come
until Qiyaamah.
The chosen and special servants of Allaah are by far better
than the ordinary ones, and not the other way around. Also,
it is imperative for the entire Ummat to follow Nabi ρ, and
none will be successful except if they follow him. A Wali
is not like this, that he has to be followed and that success
lies in following him. Hence, then one upon whom success
is based by following him is better than the one who is
unlike this. Also, a Nabi is sinless, before and after
receiving the Nubuwwat, and a Wali in neither sinless
before Wilaayat nor after. So how can a sinful person ever
be better than a sinless one?
Also, the Sahaabah are revered owing to their being
witnesses to the revelation of the Qur`aan and the effect
and direct influence of Nabi ρ on their hearts and souls,
and the Walis do not have this benefit that they can
definitely have any effect on their companions, so how can
they be better than the Nabi, when they do not have the
same effect? Also, Wilaayat is attainable by the common
believers according to their piety and status, whereas
Nubuwwat is limited to the very special servants of Allaah
Ta`ala.
Hence, all believers are Auliyaa of Allaah in accordance to
their piety and status, whereas all of them are not Nabis.
All this is from the Nusoos of the Qur`aan and Sunnah.
Hence the claim that Wilaayat is more virtuous than
Nubuwwat has absolutely no basis and it contradicts the
clear Nusoos.
Aqeedatul Tahawi - 210 –


***********************************************
********
“Rather we say that any one
1
of the Ambiyaa is better
than all the Auliyaa put together. We believe in what we
know of Karaamat
2
(the marvels of the Auliyaa) and in
authentic stories about them from trustworthy sources.”
“Rather we say that any one
1
of the Ambiyaa is better
than all the Auliyaa put together.
1). As Nabi ρ said: “I am the most honoured of all the
former and latter (of creation)”The Auliyaa are all either
from amongst the former or latter, and our Nabi ρ is more
honoured than all of them, in fact he is the most honoured
from amongst all the Ambiyaa as well. The statement of
the Author -ا ª-=ر is that any one Nabi is better than all the
Auliyaa put together. This is a clear truth and fact, and it is
proven from the clear Nusoos.
We believe in what we know of Karaamat
2
(the marvels of
the Auliyaa) and in authentic stories about them from
trustworthy sources.”
2). Al-Karaamat is an extraordinary feat, just like how a
Mu`jizah (miracle of a Prophet) is an extraordinary act. A
Mu`jizah takes place at the hands of a Nabi whilst a
Karaamat takes place at the hands of a Wali.
It is similar to a Mu`jizah in that it is an act which
emanates from the acts of Allaah Ta`ala, and not from
those of men. It is also not in the choice of the Wali to
exhibit this act whenever he wishes, but Allaah Ta`ala
allows its exhibition at his hands in order to display his
status and honour to the people. This is only done with the
Aqeedatul Tahawi - 211 –


Will of Allaah Ta`ala and within the bounds set by Him.
Thus, an extraordinary act, if it is done within the
framework of the Deen, then it is termed a Karaamat, if
not, then it is called ‘Istidraaj’ or ‘Takhyeel’. It has no
worth or value.
An extraordinary feat does not necessarily denote any
acceptance or rejection from Allaah Ta`ala, because its
execution does not even require Imaan. Actual acceptance
in the Sight of Allaah Ta`ala is in Deen and remaining firm
thereupon, not extraordinary feats. In summary, Karaamaat
are from the effects of Mu`jizaat of the Ambiyaa. Just like
how the knowledge of an Aalim is sourced from the
knowledge of the Ambiyaa. Karaamaat are from the outer
displays, which require no proofs. It is in reality an
extraordinary feat, which has been established from the
Qur`aan and Sunnah. The Muhadditheen have allocated a
special chapter regarding Karaamaat, wherein the
Karaamaat of the Sahaabah, Taabieen and other pious
predecessors are mentioned. For example, like the
statement of Hadhrat Umar τ: “O Saariya! The mountain!”
And the illuminating of the staff (stick) of Hadhrat Usaid
Bin Huzair and Ubaad Bin Bishr (radhiallahu anhuma) on
a dark night. Also, like the time when there was no Azaan
given in Masjid-e-Nabawi (sallallahu alaihi wasallam) for
three days and Hadhrat Saeed Bin Musaib (a Taabiee) -ا ª-=ر
heard a loud sound emanating from the grave of Nabi ρ, by
which he recognised it to be the time for Salaat. Also, at
the time when the conveyance of a freed slave of Nabi ρ
got lost and he found a lion on the road, he said to the lion:
“O Abul Haarith (title given to a lion)! I am the freed slave
of Nabi ρ, show me the way!” The lion started walking
alongside him and guided him to the road. Examples such
as these are plentiful and the authentic Kitaabs are replete
Aqeedatul Tahawi - 212 –


with them. We should believe in them as true and accept
them.
***********************************************
********
“We believe in the Signs
1
of the Hour (Qiyaamah) such
as the appearance
2
of the Dajjaal.”
“We believe in the Signs
1
of the Hour (Qiyaamah)
1). Regarding this is the Hadith of Hadhrat Huzaifah Ibn
Usaid τ who reports that Nabi ρ said: “It (the Day of
Qiyaamah) will definitely not come until you see ten signs:
Ad-Dughaan (the Smoke), Dajjaal, the Animal (from the
ground), the rising of the sun from the west, the descension
of Isaa Bin Maryam, the emergence of Yajooj and Majooj,
and three eclipses, an eclipse in the east, an eclipse in the
west and one in the land of Arabia, and the last of these is
a fire which will emerge from Yemen and it will usher
people to their mahshar (Plains of Resurrection).”
such as the appearance
2
of the Dajjaal.”
2). The Hadith of Hadhrat Ibn Umar τ who said that
Dajjaal was mentioned to Nabi ρ, and he said: “Allaah is
not unknown to you, indeed Allaah is not one-eyed. Verily
Maseeh Dajjaal is one-eyed in his right eye. His one eye is
like a protruding grape.” [Muslim]. It is reported in one
narration: “There was not any Nabi except that he warmed
his nation about the one-eyed Dajjaal. Know! Indeed he is
one-eyed and your Rabb is not one-eyed. It is written on
his forehead kaaf, faa and raa.” This is explained in
another narration to mean ‘Kaafir’.
Aqeedatul Tahawi - 213 –


***********************************************
********
“And the descent
1
of Isaa Ibn Maryam υ, from the
heaven and we believe in the emergence
2
of Yajooj and
Majooj, and in the rising
3
of the sun from where it sets
(the west) and in the emergence
4
of the Beast from the
earth. We do not accept
5
as true..”
“And the descent
1
of Isaa Ibn Maryam υ, from the
heaven
1). As Nabi ρ said: “I take an oath in Him in Whose
Hands lies my life! It is soon that Ibn Maryam will descend
amongst you, as a just ruler. He will break the cross, kill
the pig and establish Jizyah. Wealth will be so much in
abundance, that none will be there to accept it. It will be a
time when a Sajdah will be better than the whole world
and whatever it contains.” Dajjaal is the Maseeh of
deviation and Hadhrat Isaa Bin Maryam υ will be the
Maseeh of guidance. He will face and oppose Dajjaal and
kill him Hadhrat Isaa υ will descend from the heaven to
Baitul Maqdis.
and we believe in the emergence
2
of Yajooj and Majooj,
2). As Allaah Ta`ala says: "…until the time arrives
(just before the Day of Qiyaamah) when Ya’jooj and
Ma’jooj will be released (from behind the wall that Dhul
Qarnayn built) and they will scurry down every hill" {Surah
Ambiyaa م`-'ا »+-'=, verse 96}.
and in the rising
3
of the sun from where it sets (the west)
3). As Allaah Ta`ala says: "The day when one of your
Rabb’s (major) signs (of Qiyaamah) will appear (when the
Aqeedatul Tahawi - 214 –


sun rises in the West), the Imaan of a person will not
benefit him (will not be accepted) if he did not have
Imaan previously (before this sign) or if he did not do any
good (act) in his Imaan" {Surah An'aam, verse 158}. The reference
of “one of your Rabb's Signs” is the rising of the sun from
the west, as reported from Hadhrat Abu Hurairah τ from
Nabi ρ in Bukhaari.


and in the emergence
4
of the Beast from the earth.
4). As Allaah Ta`ala says: "When the promise will be
fulfilled to them (mankind), We shall bring for them a
creature from the earth, which will speak to them (on
Allaah’s behalf saying) “People (especially the Kuffaar)
are not convinced about Our Aayaat (however, they will
now be convinced when they see for themselves, but it is
now too late)” {Surah Naml, verse 82}. The description of this
beast can be found in the Ahaadith.
We do not accept
5
as true..”
5). Because indeed all of this (fortune-telling etc.) are
from conjecture and imagination. It is a trade amongst
trades, which ‘foretells’ the unseen, and indeed the unseen
is known ONLY to Allaah Ta`ala. The basis of accepting
or rejecting it is to be found in the Qur`aan and Sunnah. If
it conforms to the Qur`aan or Sunnah, then we will not
reject it, and if it contradicts and does not conform to the
Qur`aan and Sunnah, then we will fling it against the wall.
***********************************************
********
Aqeedatul Tahawi - 215 –


“What soothsayers
1
and fortune-tellers say nor do we
accept the claims of those who affirm anything which
goes against the Qur`aan, the Sunnah and the consensus
of the Muslim Ummat.”
1). Owing to the Hadith of Nabi ρ: “Whoever goes to a
fortune-teller or soothsayer”, it is reported in another
narration “and he asks him and believes as true what he is
told, indeed such a person (one who went to the fortune-
teller) has committed kufr of that which has been revealed
to Muhammad ρ.” In this (fortune-telling and soothsaying)
is dubiousness, obscurity and confusion. If this is the
condition of the one who asks, what can the condition be
of the one who is asked.
The Sahabah ψ reported that sometimes the fortune-tellers
used to say a thing which turned out to be true, so they
reported this to Nabi ρ who commented that this portion is
from the truth, which the jinns overhear (from the
plannings of the angels) and they (jinns) convey this little
bit to their friends (fortune-tellers and soothsayers), after
mixing it with a hundred falsities. Hence it is established
that the person is on baatil who covers the Haqq with
falsehood. From this we ascertain that all such trade and
practice which has to do with conjecture and imagination
are from shaitaan. Whatever emanates from the
imaginations are the fruits of the power of the naffs and not
that of the power of Yaqeen (certainty and belief). For
example are those who look at the stars and foretell
(astrologers), etc. Similar are those who look at signs (stars
and planets) and ‘foretell’ rain. The Qur`aan Majeed has
refuted such acts;

"When favourable conditions prevailed they (failed to
thank Allaah and) said, “This is what we deserve.”
Aqeedatul Tahawi - 216 –


However, when adverse conditions afflicted them, they
would attribute the misfortune to Moosa υ and to those
with him (saying that it is because of their evil presence
that these difficulties exist). Behold! Their misfortune is
with Allaah (in Allaah’s control), but most of them do not
know it (they think that it is because of other reasons)"
{Surah A'raaf, verse 131}.

Allaah Ta`ala says: "O you who have Imaan! Indeed
liquor (wine, beer and other intoxicants), gambling, idols
and (distribution by) arrows (to determine fortune) are
filth (vile acts) from the acts of Shaytaan, so abstain from
them so that you may be successful (in both worlds)" {Surah
Maa'idah, verse 90}.
Allaah Ta`ala says from Hadhrat Ibraheem υ: "He glanced
once at the stars (as they normally did).and then said, “I
feel ill"{Surah Saaffaat, verses 88-89}. Hadhrat Ibraheem υ looked at
the stars as a deception and ruse to his nation, so that they
may believe that he understands the concept of star
(foretelling). They used to believe that the stars move on
their own. He refuted their belief by breaking the idols,
thus proving that they are solid, concrete objects which
have no sense, intellect or power. They were helpless since
they had to be made by the hands of man. Hence, he said to
them: “Do you worship what you yourselves carve
whereas Allaah has created you and what you do?”{Surah
Saaffaat, verses 95-96}. In summary, the basis of this trade is not
on certainty, in fact it is based on conjecture and
assumptions.

The basis of our Deen is Yaqeen. Hence “leave that in
which you have doubt for that in which you have no
doubt.” However regarding amulets (Taweez), there is no
problem with it, as long as it does not constitute shirk.
Aqeedatul Tahawi - 217 –


With regard to acquiring benefit or gaining a jinn, Allaah
Ta`ala has criticised this in Surah Jinn, where He says:
“‘Indeed (adding to our practices of Shirk was that) there
were those from mankind who (when they stopped over at
a scary place during their travels, they would call out to
the leaders of the Jinn at that place and implore them for
protection from other Jinn, in doing so they) used to seek
protection from men (leaders) of the Jinn and (thereby)
increased them (the Jinn) only in rebellion (by making
them feel that since others pleaded assistance from them,
they were too great and powerful to submit to Allaah)"
{Surah Jinn, verse 6}.
For mankind to take service and advantage of the jinn in
fulfilling their needs and in their (jinn) informing them
(men) regarding the things of the unseen, are among the
acts of shirk. It is necessary to stop all this. Such things
despoil the beliefs of man. Such things lead to deviation
and are the acts and ploys of shaitaan, the rejected one. It is
imperative that a rightly guided Muslim avoid all such
things.
***********************************************
********
“We agree that holding together
1
is the true and right
path.”
1). As Allaah Ta`ala says: "Hold fast to the rope of
Allaah (Islaam and particularly the Qur'aan as understood
by the sayings of Rasulullaah ρ and the pious
predecessors), all of you together, and do not separate"
{Surah Aal Imraan, verse 103}. And as Allaah Ta`ala says: . Do not
be like those (Jews and Christians) who separated (into
denominations because of their desires) and disputed
Aqeedatul Tahawi - 218 –


(about the basics and secondary aspects of their religions)
after clear signs had come to them" {Surah Aal Imraan, verse 105}.
As Nabi ρ said: “(Hold on fast) to the Jamaat.” Allaah
Ta`ala rebukes those who cause dissention and separation
in the Deen, when He says: "Indeed you (O Muhammad ε)
have nothing to do with those who caused divisions
(sects) in their religion (by accepting parts of it and
rejecting parts) and have split into groups" {Surah An'aam, verse
159}.
However, to have a difference of opinion before having
any definite proof or before it becomes apparent, is not
deviation or causing divisions. In fact it is a Mercy (Rah
mat). Like the differences of the Aimmah-e-Mujtahiddeen
in the rulings of Fiqh and the differences between the
Muftis and Ulama in their various opinions which are
based on firm and solid proofs of the Shari'ah, and upon
which they share common principles and basis. All this is a
Rahmat and excluded from rebuke and prohibition.
Anything contrary to this is causing divisions and fitnah,
which is prohibited, as Allaah Ta`ala says: "those who
disagree (create differences) about the Book are
stubbornly opposed" {Surah Baqara, verse 176}.
***********************************************
********
And that separation is deviation
1
and torment
2
. There is
only one
3
Deen of Allaah in the heavens and on earth
and that is the Deen of Islaam
4
. Allaah says: ‘Surely
Deen in the Sight of Allaah is Islaam.’ And He also says:
‘I am pleased with Islaam as a Deen for you.’”
And that separation is deviation
1

Aqeedatul Tahawi - 219 –


1). It is due to this deviation that the Ummat falls into
fitnah, rebelling against each other. The Ummat will be
divided into 72 sects, of which all besides one will be in
the Fire. As Allaah Ta`ala says: "As for those who have
crookedness in their hearts, they pursue (try to interpret)
the ‘Mutashaabihaat’, thereby seeking to cause mischief
(causing doubts in the minds of the ignorant) and seeking
their interpretation. None knows their interpretation
except Allaah" {Surah Aal Imraan, verse 7}. As Allaah Ta`ala says:
"Because of the animosity between them, those to whom
it (the scripture) was given differed concerning it
(concerning the Deen) after clear proofs (of Towheed) had
come to them" {Surah Baqara, verse 213}. And this is
rebelliousness and deviation.
and torment
2
.
2). As Allaah Ta`ala says: "Say, “He (Allaah) is
Capable of sending to you a punishment from above
(such as a hurricane) or from beneath your feet (such as
an earthquake), or (He is also Capable of) mixing you into
various groups and then letting you taste each others
brutality (when you fight each other in war)” {Surah An'aam,
verse 65}.
There is only one
3
Deen of Allaah in the heavens and on
earth and that is
3). Because the Owner of them two and the Ruler of
them and the Creator of them is One. To Him belongs the
Dominion of the heavens and the earth. He has no partner
in His Territory and in His Deen. The Deen of Allaah
Ta`ala is One in the heavens and the earth.
Aqeedatul Tahawi - 220 –


the Deen of Islaam
4
. Allaah says: ‘Surely Deen in the
Sight of Allaah is Islaam.’ And He also says: ‘I am
pleased with Islaam as a Deen for you.’”
4). That is, the Deen of obedience and submission. Thus
every creation is to be submissive to Him in this Deen,
both in its (Deen’s) existence and according to its rules
(Shari'ah). Regardless of whether it (the creation) is man,
king, jinn, animal, plant or solid. As Allaah Ta`ala says:
"…all within the heavens and the earth willingly or
unwillingly surrender to Him and to Him they will all be
returned (for reckoning on the Day of Qiyaamah)?" {Surah
Aal Imraan, verse 83}. Also, the Deen of Islaam consists generally
of servant-hood. It is the only one in the heavens and the
earth, as Allaah Ta`ala says:
"(On the Day of Qiyaamah) Everything within the
heavens and the earth shall come to Ar Rahmaan as
slaves (humbly and in submission)" {Surah Maryam, verse 93}.
His Deen is Islaam, which is one in both the heavens and
the earth. The inmates of the heavens are the angels, who
are His slaves. They are subservient and obedient to His
Commands. As Allaah Ta`ala says: "They (the angels) are
but honourable slaves (of Allaah and one’s children can
obviously not be one’s slaves). They (the angels) do not
speak before Him and duly carry out His orders (in
complete submission)" {Surah Ambiyaa م`-'ا »+-'=, verses 26-27}.
However, as for the inhabitants of the earth, the most
honoured amongst all of them are the humans. Amongst
them are those who have Imaan, hence they are Muslims
by choice, and there are others who have no Imaan, hence
they are Muslims by existence, without any choice of
theirs. That is they are subservient to the Will and System
of Allaah Ta`ala. Also, all the Nabis and Rasools, from the
Aqeedatul Tahawi - 221 –


time of Hadhrat Aadam and Nooh (alaihimus salaam) until
the time of the Guide of all Ambiyaa, Muhammad ρ, were
all following the Deen of Islaam. This is proven from the
Qur`aan Majeed. The Deen of their Ummats and nations
must also necessarily have been Islaam, since they were
subjected and followed the Ambiyaa of the time.
As Allaah Ta`ala says: "Whoever seeks a Deen besides
Islaam, it shall never be accepted from him and he will be
among the losers in the Aakhirah" {Surah Aal Imraan, verse 85}.
This statement and ruling is general and applies to all and
sundry. There are no exceptions to it. The Deen for all
Ummats and all nations in all the ages is Islaam. All those
that are in this Ummat and those in the previous Ummats,
lay claim to the fact that the Deen of Allaah is -- Islaam.
Which is the only One in His heavens and earth.
***********************************************
********“Islaam lies between going to excess
1
.”
1). As Allaah Ta`ala says, refuting excessiveness: " O
People of the Book! Do not commit excesses in your
religion and speak only the truth about Allaah" {Surah Nisaa,
verse 171}. As Allaah Ta`ala says: "O you who have Imaan!
Do not forbid (declare as unlawful) the pure things that
Allaah has permitted (made lawful) for you (by regarding
something Halaal as Haraam) and do not overstep (do not
exceed the limits of the Shari'ah). Surely Allaah does not
like those who overstep (exceed limits)" {Surah Maa'idah, verse 87}.
When Nabi ρ noticed that some of the Sahaabah were
exceeding the limits in their striving in the Deen, by
(some) not eating meat, not getting married, not sleeping at
nights, not eating during the days, etc. he admonished them
saying: “What is wrong with that nation who say that one
Aqeedatul Tahawi - 222 –


of them is like so and so, whereas I fast and I eat, I sleep
and I stand up in Ibaadat, I eat meat, I marry women.
Whoever turns away from my Sunnah is not from me.”
***********************************************
********
“And falling short
1
, between Tashbeeh
2
(likening
Allaah’s Attributes to anything else), and Ta`teel
3

(denying Allaah’s Attributes).”

“And falling short
1
,
1). As Allaah Ta`ala says: Destruction be for those
performers of salaah (those Muslims who ought to be
performing salaah) who neglect (to perform) their salaah
those who (when they do any good deed like performing
salaah,) are ostentatious (do it to show off before others)
and who (are so miserly that far from spending in charity
and zakaah, they) refuse (to lend others) even minor
articles (of common use that would cause them no loss)"
{Surah Maa'oon, verse 4-7}.

As Allaah Ta`ala says: Destruction be to the cheaters
who, when they take measure from mankind (when they
are buying from others), demand (that their purchase be
given to them) in full. (They ensure that the seller does not
weigh or measure less than they are paying for.)
(However,) If they measure or weigh for people (when
they are the sellers), they reduce (the weight or
measurement of the commodity so that the buyer gets less
than he pays for) {Surah Mutaffifeen, verse 1-3}.
As Allaah Ta`ala says: "Those who are miserly with what
Allaah has given them from His bounty (especially
miserly in spending for Jihaad) should never think that
Aqeedatul Tahawi - 223 –


this (miserliness) is best for them. Indeed it is worse for
them" {Surah Aal Imraan, verse 180}. Hence, Islaam does not have
excessiveness or falling short. In fact, it is a Deen of
moderation, with no excessiveness on either side.
between Tashbeeh
2
(likening Allaah’s Attributes to
anything else), and
2). As Allaah Ta`ala says: "There is nothing like Him
(nothing can compare with His Being or His qualities){Surah
Shura, verse 11}. Allaah Ta`ala loves that He be described with
that which He describes His Honourable Self, without any
comparisons. It is not said that He Hears like we hear or
He Sees like we see.
Ta`teel
3
(denying Allaah’s Attributes).”
3). As Allaah Ta`ala says: “And he is All-Hearing, All-
Seeing.” Allaah Ta`ala loves that we not negate from Him
anything by which He describes Himself with, or from
anything that He was described with by the man who
recognised Him the best from all other men ρ. Hence, His
statement: “There is nothing like Him,” refutes any
comparison to Him, and His statement: “And He is All-
Hearing, All Seeing,” refutes any negation or denial of His
Attributes.
***********************************************
********
“Between fatalism
1
and refusing Decree
2
as proceeding
from Allaah and between certainty
3
(without being
conscious of Allaah’s Reckoning) and despair
4
(of
Allaah’s Mercy). This
5
is our Deen and it is what we
believe in, both inwardly
6
and outwardly.”
Aqeedatul Tahawi - 224 –


“Between fatalism
1

1). As Allaah Ta`ala says: "It (every soul) shall receive
to its favour that (good acts) which it had earned and to
its harm shall be what (sins) it had carried out" {Surah Baqara,
verse 286}. Hence, the servant is not forced in his actions, in
fact, he earned it by virtue of his own choice.
and refusing Decree
2

2). As Allaah Ta`ala says: “And Allaah has created you
and whatever you do” {Surah Saaffaat, verse 96}. Hence, the
servant is himself a creation of Allaah Ta`ala and so are his
actions. He is not the creator of himself or his actions.
Qadr preceded the creation. The first Aayat is a refutation
of the Jabariyyah and this one is a refutation against the
Qadariyyah. Islaam is in-between the two (Jabr and Qadr).
Hence, the servant is helpless in his creation but has a
choice in what he earns.

as proceeding from Allaah and between certainty
3

(without being conscious of Allaah’s Reckoning) and
3). As Allaah Ta`ala says: "Are they secure from
Allaah’s plan (punishment)? Only those at a loss feel
secure from Allaah’s plan" {Surah A'raaf, verse 99}.
This is a refutation of having only certainty or hope.

and despair
4
(of Allaah’s Mercy).
4). As Allaah Ta`ala says: "And do not become
despondent of Allaah’s mercy (His mercy will ensure that
you achieve your objective). Indeed only the nation that
commits kufr grows despondent (loses hope) of Allaah’s
mercy” {Surah Yusuf, verse 87}.
Aqeedatul Tahawi - 225 –


This is a refutation of having only despair and fear. Islaam
is between hope and fear, and between certainty and
despair. It is a religion of moderation and its Ummat are
people of moderation. As Allaah Ta`ala says: "Thus (just
as Allaah has guided the Muslims to the straight path) We
have made you (the Ummah of Rasulullaah ρ) such a
group that is moderate in nature (free from excesses and
shortcomings) so that you may be witnesses (on the Day of
Qiyaamah) over people" {Surah Baqara, verse 143}.
This
5
is our Deen and it is what we believe in,
5). That is, whatever has passed from the beginning of
this Kitaab upto now is the summary of our Deen and our
beliefs, because all of it are from the Commands of the
Qur`aan Majeed and the Sunnah. It has been transmitted to
us from our Salf (pious predecessors) without any flaw or
break in the transmission.
both inwardly
6
and outwardly.”
6). That is overtly, secretly and openly, by way of
testification of the tongue and actions of the rules of
Shari'ah. Internally by testification of the heart and all
beliefs.
***********************************************
********
“And we
1
renounce any connection, before Allaah, with
anyone who goes against what we have said and made
clear. We ask Allaah to make us firm in our belief and
seal our lives with it and to protect us from variant ideas

2
, scattering opinions and evil schools of view such as
those of the Mushabbihah, the Mu`tazilah, the
Aqeedatul Tahawi - 226 –


Jahmiyyah, the Jabariyyah and the Qadariyyah and
others like them who go against the Sunnah and
Jamaa`ah and have allied themselves with error.”
“And we
1
renounce any connection, before Allaah, with
anyone who goes against what we have said and made
clear.
1). We go towards Allaah Ta`ala in a state of fear and
hope. Having hope whilst fearing, but not in despair nor
with certainty.
We ask Allaah to make us firm in our belief and seal our
lives with it and to protect us from variant ideas
2
,
scattering opinions and evil schools of view such as those
of the Mushabbihah, the Mu`tazilah, the Jahmiyyah, the
Jabariyyah and the Qadariyyah and others like them who
go against the Sunnah and Jamaa`ah and have allied
themselves with error.”
2). This is an indication to the variant sects and groups
which have all sprung up from whims and spurious
opinions. Those which originated from sick minds as
compared to the clear and authentic narrations from Wahi.
To prefer the ruling and conjectures of the intellect over
what has been narrated and to change the principles of
Shari'ah with the principles of intellect which are contrary
to the principles of Shari'ah and the Deen and then to make
these the proofs for the Shari'ah in place of the actual
Shari'ah – all these are the desire and aims of the baatil and
spurious sects; like the Mushabbihah, Mu`attalah,
Mu`tazilah, Jahmiyyah, Jabariyyah, Qadariyyah and the
multitudes of other deviant sects that have sprung up.
Aqeedatul Tahawi - 227 –


The Mushabbihah have compared the Creator to the
creation. They have equated the Attributes of Allaah Ta`ala
to those of men, in so far as their condition and physical
form, etc. this is like the Jews who claim that,
Nauthubillaah, Allaah Ta`ala also gets sick like how
humans get sick, and that the angels tend to Him,
Nauthubillaah.
The Mu`tazilas have compared the creation to the Creator.
They have attributed for the creation such attributes which
are specific for the Creator. They have made the creation
the creator of their actions. Like the Christians who have
equated Hadhrat Isaa υ to his Rabb. They have made him a
deity by making an analogy of the present upon the absent.
The Jahmiyyah have negated and denied the Attributes of
Allaah and they believe in Ta`teel (denying Allaah
Ta`ala’s Attributes).
The Jabariyyah have made the servant a concrete senseless
object, with no intellect. They claim that the servant has no
choice in his actions. They are the opposite of the
Qadariyyah. Some of them analyse the creation according
to the Creator and some analyse the Creator according to
the creation. Some of them compare the attributes and
others the actions. Some of them have exceeded the
bounds in negating Qadr (predestination), and others are
the opposite of this. Thus all of them have strayed and
deviated from the Straight Path due to their spurious and
crooked opposition to the clear Nusoos and the narrations
of the Salf. They have differed with the Ahle Sunnah Wal
Jamaa`ah and have allied and aligned themselves with
error and deviation. We ask Allaah Ta`ala to save us from
such evils.
Aqeedatul Tahawi - 228 –


***********************************************
********
“We renounce
1
any connection with them and in our
opinion they are in error and on the path of destruction.
We ask Allaah to protect us from all falsehood and we
ask His Grace and Favour to do all good, and to shower
His Blessings upon our guide Muhammad ρ ρρ ρ and upon
his family and Companions. All Praise belongs to Allaah,
the Rabb of the entire universe.”
1). Following the Sunnah of the Ambiyaa (alaihimus
salaam), in that indeed when they lost hope in the guidance
of the deniers and Kaafireen and saw that they were bent
on deviation, they would renounce themselves from them
by making an announcement in front of them, as Allaah
Ta`ala says to Nabi ρ: "If they turn away (from Imaan),
then without doubt Allaah is Aware of those who cause
corruption (and He shall punish them for their sins)" {Surah
Aal Imraan, verse 63}.

And Allaah Ta`ala says from Hadhrat Nooh υ: “If you
turn away (refuse to accept my message), then (remember
that) I have never asked any reward from you (so you
cannot claim that you have rejected my message because
you were unable to give me what I had asked for). My
reward shall be from Allaah and I have been commanded
to be from those who submit (only to Him)” {Surah Yunus, verse
72}.

And Allaah Ta`ala says regarding Hadhrat Ibraheem υ:
"(The time is well worth mentioning) When Ibraheem υ
said to his father and to his people, “I absolve myself of
what (gods) you people worship except for the One Who
Aqeedatul Tahawi - 229 –


has created me (Allaah). Undoubtedly, He shall guide
me” {Surah Zukhruf, verse 26-27}.
It is only with the Greatness and Sanctity of Allaah Rabbul
Izzat that this commentary has been completed on the 6
th

Zil Hijjah 1390 A.H.
***********************************************
********
Translation Edited By
Mufti Afzal Hoosen Elias
1426/ 2005.

Aqeedatul Tahawi

-2–

This work with it commentary from the Quraan, Ahadeeth and sound logically elucidation should be utilized as a standard text book for higher learning. The current deviant sects and ideologies when examined carefully will reveal that actually and in reality these are but the off shoots and siblings of the older by-gone false concepts of the confused sects which have been mentioned both in the text (matn) and its valuable commentary. One who studies properly and diligently will be able face and answer the objections, challenges, misgivings and false interpretations of the current flood of “Baatil” (erroneous) sects, which are misled and mis-leading. We make duaa for all who brought this dynamic work to see the light of the day. We request readers not to forget us in their duaas. Allaah guides whomsoever He wants towards the Haqq. A. H. Elias (Mufti) 1426/ 2005.

Aqeedatul Tahawi
Imaam Al Tahawi

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Imaam 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 Madhab. Imaam Abu Ja’far Ahmad ibn Muhammad al –Azdi, known as Imaam Tahawi after his birthplace in Egypt, is among the most outstanding authorities of the Islaamic world on Hadith and jurisprudence (fiqh). He lived at a time when both the direct and indirect disciples of the Four Imaams of law were teaching and practicing. This period was the greatest age of Hadith and fiqh studies, and Imaam Tahawi studied with all the living authorities of the day. Al Badr al Ayni said that Imaam Tahawi was 12 when Ahmad passed away, 27 when Bukhari passed away, 32 when Muslim passed away, 44 when Ibn Majah passed away, 46 when Abu Dawood passed away, 50 when Tirmidhi passed away, 74 when Nis’aa passed away. Kawthari relates this and adds the consensus of scholars that Tahawi allied in himself in the two knowledge’s of Hadith and fiqh, a consensus that included, among others, al – Ayni and al – Dhahabi. Ibn Kathir 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 memorizes of Hadith.” Kawthari states: “No – one disregards Tahawi’s knowledge of the defective Hadith except someone whose own defects have no remedy, and may Allaah 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 Imaam Abu Hanifa’s works. Indeed, he has seen his uncle

Aqeedatul Tahawi

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and teacher turning to the works of Hanafi scholars to resolve thorny issues of fiqh, drawing heavily on the writing 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’ami 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 shools, 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 Islaamic authorities such as the four Imaam and their authoritative followers on the doctrines enumerated in this work, which are entirely derived from the undisputed primary sources of Deen, the Noble Quraan and the confirmed Hadith. Being a text in Islaamic 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 Sunnah. As regards the sects mentioned in this work, familiarity with Islaamic history up to the time of Imaam Tahawi would be quite helpful. More or less veiled references to

although that did not prevent him from differing with certain opinions of Imaam Abu Hanifah himself in preference of opinions of others.” which we consider as the doctrine of Ahl al Sunna wa al Jamaa’a. Tahawi parted ways with his uncle to adopt the Hanafiyy school of thought. Since the present book is intended exactly as one such aid towards understanding the details of Islaamic belief with clarity. However.Aqeedatul Tahawi -5– sects such as the Mu’tazila. Maqdat L 500 The original author. Kawthari. the Jahmiyya. Tahawi also studied under various Hadith scholars whose number reaches three hundred. 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. Yahya al Muzani who was one of the most learned disciple of Imam Shafi. Al Tahwi. it is hoped that the quotation of the entire text of Tahawi’s “Doctrine. He was born in 293 in Egypt. It also contains allusions to other views considered unorthodox and deviant from the way of Ahl al Sunnah. and the Jabariyya are found in the work. There is an explicit reference in the work to the controversy on the creation of the Quraan in the times of al – Ma’mun and others. Understandably. While the permanent relevance of the statements of belief in the “Aqida” are obvious. the Karramiyya. was a scholar of Hadith and a jurist. will be of benefit to the reader. the Qadariyya. And may Allah grant us a true understanding of faith and count us among those described by Nabi ρ as the Saved Group. His mentor was his uncle Isma’il b. several . with reference to the intellectual and historical background of the sects refuted in the work. subsequently.

intelligent scholar of repute.” This single opinion should suffice since the opinions of Ibn Yunus are considered to be well deliberated statements of fact. abundance of material and an attractive manner of presentation.” The outstanding qualities of his writings are a thorough research.” This is a collection of essays of legal nature where he states a rule and then substantiates it with the help of various evidence. In the course of discussions he also takes up those legal matters over which disagreement prevailed among the jurists. finally. Nonetheless. Another of his book is “Ma ani al Athar. well-known. One of his works is “Aqidah al Tahawiyyah. This work inculcates in the reader a capacity for research and higher learning. although a short discourse.Aqeedatul Tahawi -6– scholars of repute have showered praise on Tahawi. intelligent scholar who was not succeeded by a scholar of his stature. The textual material. Ibn Yunus said: “Tahawi was a trustworthy. is compressed with meaning.” which is in the hands of the reader. Ibn Kathir has said about him in his “Al Bidayah wa al Nihayah” that “he was one of the most brilliant and trustworthy scholars of Hadith. It follows the methodology of the pious predecessors and is framed in words that can neither be easily misinterpreted nor will soon empty out their meaning to become sterile. . raising his intellectual capabilities. especially when he is talking about scholars of Egyptian origin. presenting various points of view and then. Dhahabi too has stated in his “Tarikh al Kabir” that Al Tahawi was an outstanding. states his own preference.

Birth Moulana Muhammad Ahmad Qasimi (R. The elders of Darul Ulum were concerned because they wanted the progeny of . he had no offspring. *********************************************** ******** Moulana Qari Muhammad Tayyib (A. on whom be peace.Aqeedatul Tahawi -7– Another of his works is “Mushkil al Athar” in which he presents such traditions of the Nabi.R). Thereafter. R. that seem to contradict each other.A) was a great scholar of Islaam. Besides these published works there are several others to his credit. Canada. to show how they could be reconciled. for a long period. M. Yet another of his works is “Mukhtasar fi al Fiqh Ala Furu al Hanafiyyah” which deals with certain derivative principles of Law. Initially he has two sons and a daughter who passed away in their infancy. May Allaah be pleased with him. He was the principal of Darul Ulum Deoband for forty years.A) (1346 AH). with great success. Attique Toronto. He passed away in 321 AH. He endeavors. the son of Moulana Qasim Nanotwi (R.

Qari Abdul Wahid Khan Illahabadi (A. Education Qari Tayyib (A. Moulana Abdus Sami (R.A) an ustadh at Darul Ulum. All the great elders attended his admission ceremony where Bismillaah was recited to commence his education.R) was . Hujjatul Islaam. The saint asked him to come the next day.A) would have a son who would become a Hafiz. He had a loud and melodious voice from his youth and the teachers would listen with great enthuthiasm to his recitation.R) was chosen for the task of teaching him the recitation of the Noble Quraan.A) did as he was requested.A) went to see him the next day.A) called him one day and told him to go to Fatehpur to a saint whose du’as were accepted to supplicate for Moulana Muhammad Ahmad (R. He also remarked that he was given the glad tiding that Moulana Muhammad Ahmad (R. His ancestral tree links up with Sayyidina Abu Bakr τ. The du’a manifested itself in the form of Qari Muhammad Tayyib (R.Aqeedatul Tahawi -8– Moulana Qasim Nanotwi (R. He was seven years old at the time.A).A) was a famous saint and scholar of the Islaamic world who laid the foundation of Darul Uloom Deoband in 1867. His grandfather. Qari. He completed memorizing the Quraan at the tender age of eleven in 1326 A. Moulana Abdus Sami (R. Moulana Muhammad Qasim Nanotwi (R.R) was admitted to Darul Uloom in 1322 AH .A) to continue.R) used to call him to recite the Quraan. Moulana Rashid Ahmad Gangohi (A. Alim and a Haji. the saint said that he had supplicated and that his du’ad had been accepted.A) who was born in Jumadath Thaniyah 1315 AH (1897) in Deoband. When Moulana Abdus Sami (R. said that Sheikhul Hind (R. Hadhrat Gangohi (A.

Qari Tayyib (A.R) when the latter was just released from Malta. Qari Tayyib (A. Hadhrat Thanwi (A. Services to Deen.R) suggested to Qari Tayyib (A. Sheikhul Hind (A.R) also had an interest in self defence and military tactics which he learnt from a pious saint Amir Shah Khan.R). Spirituality In 1339 AH he took ba’yah (pledge of allegiance) at the hands of Sheikhul Hind (A.R) take bay’ah but continued guiding him.R) for spiritual guidance. The latter did not make Qari Tayyib (A.R) conferred the mantle of Khilafat on him.Aqeedatul Tahawi -9– extremely pleased with his recitation and would make plenty of du’as for him.R) and the style of expressing the laws (Mas’aail) from Allaamah Shabir Ahmad Uthmani (A. From amongst his mentors were ‘Allamah Kashmiri. He obtained the ability to explain the meanings of the Ahadeeth from Allamah Kashmiri (A. Moulana Habibur Rahmaan Uthmani (A. . He qualified in 1337 AH (1918). Allamah Shabbir Ahmad Uthmani and Moulana Asghar Husain (A.R) to take bay’ah at the hands of Hadhrat Thanwi (A.R) then turned to Allamah Kashmiri (A. Qari Tayyib (A.R) passed away five months later. In 1350 AH Hakimul Ummat. Mufti Azizur Rahmaan Uthmaani.R). Moulana Habibur Rahmaan. which he did.R) who was most eloquent.R) said that he procured the enthusiasm for Hadith from his father who had an expert ability in explanations.

they would wash the Masjid after his departure. Then in 1348 AH he was appointed the chancellor. Large crowds attended his talks and Moulana Ibrahim Balyawi (A. he was an outstanding orator. Besides his service to Deen in the form of teaching. After this speech. Coincidentally. He could easily speak on any Islaamic subject no matter how intricate for two to three hours without any hesitation. The condition of the people of Bombay before this was such that if any Deobandi Alim visited any Masjid. Darul Ulum progressed tremendously.10 – When Qari Tayyib (A. He spoke for approximately three hours and in this while completely over whelmed the audience. He was appointed the vice chancellor of Darul Uloom in 1341 AH during his teaching days.Aqeedatul Tahawi . the Ahle Bid’ah (innovators) spread allegations against him and labeled him the worst kafir since he was related to all the elders of Deoband due to being their student or being related to them. During his tenure as the chancellor.R) threateningly. His specialty was in unveiling the secrets of Shariah. the people who pointed a pistol at Moulana Abdush Shakur (A. when he delivered a talk. he was invited to all parts of Bombay to deliver talks especially in areas where the opponents were very vociferous against the Ulama e Deoband. .R) first went to Bombay. After Qari Tayyib’s programmes. This series of talks lasted for 29 days. more than 30 000 people attended it. now took Bay’ah at the hands of Qari Tayyib (A.R) and repented from all their evil acts. His talks became popular from his student days.R) conferred the title of “Fatih Bombay” (the conqueror of Bombay) to Qari Tayyib.

There was no sign of any tension on him nor was there any groaning. He penned many works some of which are: “Science and Islaam. The latter breathed for about one and a half minutes and then passed away. Mufti Sa’id Ahmad and Moulana Salim were present.” His “Mawaa’iz” and “Majaalis” have also been published.” “Talimate Islaam. Demise During his last hours.R) about his condition and the latter was replying. the proprietor of Kutub Khanah Rahimiyah came during the final moments when Hakim Mahmud was asking Qari Tayyib (A.R) and Moulana Badre Alam Mirthi (A.R). This indicated that he was at some ease. This was in the month of Shawwaal 1403 AH (July 1983). Allamah Idris Kandhelwi (A.Aqeedatul Tahawi .” “The Philosophy of Salah” and “Tarikh Darul Ulum Deoband.R).R). The people that were present did not even realize that he had left this world.A) was completely at ease. Hakim Mahmud placed his hand on Qari Tayyib’s stomach to make a diagnosis. . Qari Tayyib (R. Moulana Muhammad Ishaq (A.11 – From among his contemporaries were Mufti Shafi (A.

The Author begins with Towheed. because it is the first tenet from amongst the tenets of Islaam. Allaah Ta`ala states in the Qur`aan: "Allaah is Witness (He clearly proves to His creation) that there is no Ilaah but Him and the angels and men of knowledge (are also witnesses to this. the angels have testified to this and thirdly. secondly.by Allaah’s help 2 . and it is the first Da`wat (invitation) of all the Ambiyaa ‫ ا م‬to their respective nations.that Allaah is One 3" 1).Aqeedatul Tahawi . (Allaah is always) Maintaining (His creation) with justice (wisdom and sound judgement). . era after era. and it is the first fundamental from amongst the fundamentals of Islaam and Belief. To such an extent that Allaah Subhaanahu Wata`ala had firstly testified to this Himself. age after age. as proven by their worship and glorification).12 – AQEEDATUT TAHAAWI “We say about Allaah’s Unity 1 believing . the knowledgeable ones have testified to this. It is the first thing that is binding upon a (mature) believer.

verse 19} And then Allaah Ta`ala mentions the word “Anna” (Surely / Indeed l without doubt)." Aal Imraan. so worship Me only. Towheed." {Surah Ankaboot.13 – {Surah There is no Ilaah but Him The Mighty. 2). Only on Him do I rely and only to Him do I turn. Allaah Ta`ala says: Know well that none is worthy of worship but Allaah and seek forgiveness for your shortcomings and for the Mu'mineen men and women. The Wise. verse 25} Hence.Aqeedatul Tahawi . may Allaah Ta`ala’s peace and salutations be upon all of them." {Surah Zumar. which He had revealed to all His Ambiyaa. was the Deen of all the Ambiyaa. This is the word of certainty. the One. verse 4} And as Allaah Ta`ala says: "Our Ilaah and your Ilaah is One and (therefore) we surrender (Only) to Him (to His commands). and it was the way of the predecessors and the latter generations. Holding on firmly to the words of Allaah Ta`ala: "My ability is only from Allaah. and He is Allaah. verse 18} And then The Seal of all Ambiyaa ρ was most knowledgeable about the Kalimah of Towheed. As Allaah Ta`ala says: "He is Pure. the Omnipotent.” {Surah Ambiyaa. verse 46} . “Without doubt there is no Ilaah but Me. {Surah Muhammad ρ. verse 88} 3). from amongst the truthful and pious ones." {Surah Hood. telling them) that. He says: We sent revelation to every Rasool before you (O Muhammad ε.

there is nothing like 2 Him." {Surah Ambiyaa. since the universe is functioning smoothly. verse 91} An image of the helplessness of the partners to divine actions. Are there any of your partners (gods) who can do any of this? Allaah is Pure and Exalted above the partners they (the Mushrikeen) ascribe to Him (because none can do what He can do).Aqeedatul Tahawi ." {Surah Room. verse 40} The negation of many (deities) is the confirmation of One (Allaah). *********************************************** ******** “He does not have any partners 1. verse 22} An image of this chaos is mentioned in the Aayat: If there were (others sharing power with Him). and there is nothing that can overwhelm 3 Him” . {Surah Mu'minoon. However. All the Aayaat that negate Shirk (polytheism). is given in the Aayat: "It is Allaah Who has created you. then every Ilaah would have separated his creation (so that only he should have control over them) and some would overpower the others (in the fight for supremacy. as a negation (of any other deity). are proofs for the confirmation of Oneness. then sustains you. it follows that such a scenario did not occur).14 – This is for certainty (that Allaah is One). Allaah is Pure of the partners that they ascribe to Him (Only He is in control and worthy of worship). Allaah Ta`ala mentions: If there were other Aaliha besides Allaah in the heavens and the earth. however. will then give you death and again give you life (on the Day of Qiyaamah). This would have resulted in the system of the universe being reduced to chaos. the (system of the) two would be in chaos.

'Truly my salaah. and there is nothing that can overwhelm 3 Him” As Allaah Ta`ala says: "Allaah is not such that 111} 3). there is neither comparison to Him in so far as being is concerned. all my acts of worship. Declare His greatness in abundance. the Rabb of the universe. 1). He has commanded that only He be worshipped. Who has not taken a child (has neither sons nor daughters). That is. As Allaah Ta`ala says: "There is nothing like Him (nothing can compare with His Being or His qualities) and He is the All Hearing. verse 39}. and then he said: "Are numerous gods better or Allaah. but most people (the Kuffaar) do not know it" {Surah Yusuf." {Surah Faatir.15 – “He does not have any partners 1. and then He said: Decisions rest only with Allaah.He (Allaah) has no partner. nor as far as quality. my life and my death are for Allaah. nor status. He is the All Knowing. verse 44} . the All Seeing {Surah Shura. verse there is nothing like 2 Him." {Surah An'aam. verse 38}. verse 40}. (when he said): "It is not (correct) for us to ascribe any partners to Allaah" {Surah Yusuf. anything in the heavens and the earth can defeat him (He is Capable of destroying people regardless of their power and might)." {Surah Bani Israa'eel. 2). Allaah Ta`ala says. nor rank. Who is The One and The Almighty?" {Surah Yusuf. “All praise is for Allaah. has no partner in kingdom and is not so weak that He requires an assistant. verse 11}. With this (Towheed) have I been commanded (to adhere to) and I am the first of the Muslims. verses 162. ordering Nabi ρ: Say. nor action. Allaah Ta`ala says: "Say (O Muhammad ρ!). This is the right Deen.Aqeedatul Tahawi .163 } As Allaah Ta`ala mentions regarding Yusuf υ. Powerful.

and then He negates the second possibility with the word “Aleem” (AllKnowing).” After He has fully encompassed everything. 1). Hood υ. And where these two (ignorance and helplessness) are negated. He is The Sustainer. He will never perish 4 or come to an end. Nothing more can be said beyond that. The One with Absolute Power.16 – Helplessness exists either because of weakness or deficiency in the ability of the doer. nothing in the heavens and earth can overwhelm Him.” Hence Allaah Ta`ala confirms His Power and Absolute Might. Allaah Ta`ala negates the first possibility with His words of “Qadeer” (All-Powerful). None can prevent His actions or avert His Commands. It is therefore fully established that indeed Allaah Ta`ala does whatever He desires. *********************************************** ******** “There is no deity 1other than Him. Therefore. In negating the second. As Allaah Ta`ala mentions on the tongues of Hadhrat Nooh υ. He says in negating the first: “And indeed Allaah. thereby unequivocally negating any weakness. there is absolutely no possibility and room for ignorance from any angle. Also in other instances He negates both these weaknesses from His Magnanimous Being by disproving each one of them. Saalih υ and Shu'ayb υ: "Worship only . Allaah Ta`ala says: “And indeed Allaah encompasses everything with His Knowledge. or due to a nonexistence of knowledge or a deficiency in knowledge. He is Eternal 2 without a beginning and enduring 3 without end.Aqeedatul Tahawi . then weakness is also negated.” “There is no deity 1other than Him. and power and might remain on their own.

The word “Qadeem” is used to describe this (something which has no beginning). The Arabic word ‘Daa`im’ (continuous) is used to specify this condition. The Qur`aan specifies and confirms this. Thus He is ‘Qadeem’ .Aqeedatul Tahawi .Always was and will always remain. this is better than using Qadeem because it (Awwal) does not denote what comes after it to be similar to it or that it follows it.27 } In another Aayat. (When this happens. verse 88} . verse 3}." {Surah Qasas.) Only the countenance of your Rabb the Possessor of majesty and benevolence shall remain (forever. without ever perishing). 3). As Allaah Ta`ala says: “He is The Last” {Surah Hadeed." {Surah Rahmaan. verses 26." {Surah A'raaf.85 } He is Eternal 2 2). This demonstrates the continuity of His existence. As Allaah Ta`ala says: “He is The First” {Surah Hadeed. verse 3}. in that it has no limit beyond it in beginning. As Allaah Ta`ala says: "Everything on earth shall perish (on the Day of Qiyaamah if not sooner). However. Allaah Υ says: "Everything shall perish but His Countenance. without a beginning and enduring 3 without end. There is no beginning. To be the last is specific in that it is something. The Qur`aan emphasises it and to be first is absolute. which is everlasting. There is no Ilaah for you but Him.” 4). For Him are the Beautiful Names. verses 59.73. which has no limit in ending.65. He will never perish 4 or come to an end.17 – Allaah. Allaah Ta`ala uses the word “Awwal”. It is something.

. the power of imagination cannot fathom or comprehend Him. verse 17} 2). No imagination can conceive 2 of Him and no understanding can comprehend 3 Him. It is not possible that (the quality) of existence be separated from Him and that non-existence be associated with Him.Aqeedatul Tahawi . existence is the essence of His Being. meaning that the natural comprehension of imagination and thought. either. Never was He non-existent. “Who can defend you against Allaah if He intends evil or good for you? Besides Allaah. To such an extent that they cannot reach the delicate blessed celestial forms. As Allaah Ta`ala says: Say. As Allaah Ta`ala says regarding Hadhrat Nooh υ: “My advice to you shall not benefit you if I intend to advise you while Allaah intends to send you astray (allows you to stray). verse 34} That is.18 – Indeed.” 1). *********************************************** ******** “Nothing happens 1 except what He wills. etc. That is. cannot fathom Allaah Ta`ala because they do not supercede (go beyond) the body and natural senses.'" {Surah Ahzaab. what Allaah Wills will come to pass. {Surah 11. and not what they (people) desire. His existence is always necessary. they (the Kuffaar and Munaafiqeen) will not find any protecting friend. These (existence and Allaah’s Being) are necessary corollaries. nor any helper. Thus He is always existent. His eradication is impossible.

then how can it ever reach or comprehend Al-Lateeful Khabeer (Most Kind All Knowing)? Noor (in general) is devoid of physical or spiritual form. Who is The Unseen. qualities." {Surah TaaHaa. As Allaah Ta`ala says: They are unable to encompass (comprehend) His knowledge. then I knew it. are from amongst the Qualities of Divinity. effects. angles. There is . verse 110} It is mentioned in the Sihaah: “I thought of a thing and imagined it.Aqeedatul Tahawi . complete comprehension with all things and from all sides. This is notwithstanding the fact that Jannah is from amongst the realms of physical form in the celestial world. actions. 3).19 – It is for this reason that Nabi ρ said regarding the blessings of Jannah that they are things which no eye had seen. because indeed. Allaah Ta`ala has created both of them and He has created their inherent qualities as well. and when I understood a thing. nor knowledge nor imagination. neither with their sight. what do you say about their comprehension of Him by their imaginations? Indeed it is not logically possible for the creation to comprehend their Creator. no ear has heard or no human heart can perceive.” Thus Allaah Ta`ala has negated His being comprehended by the knowledge of the creation. especially the Being of Allaah Ta`ala. Hence when these thoughts and imaginations cannot discern the blessed physical forms of the unseen. traits. etc. This Hadith (cited above) is proof that the imagination and thoughts of man cannot fathom or comprehend the unseen. Thus if His comprehension by the creation is not possible with their knowledge.

His power is unlike ours. not like our seeing. not like our sitting on our thrones (chairs). nor any equal." {Surah 4. verse 11}.” “He is different 1 from any created being. The All-Wise. This is the negation in general of any being. even the power of intellect (of man). (being similar to Allaah Ta`ala). *********************************************** ******** “He is different 1 from any created being. Similar are all other attributes and things. quality and action. does not have the ability to comprehend Allaah Ta`ala.20 – no interference here by the intelligence of the servant. 1). His Qualities are unlike our qualities. Because. not like our ascending and He Descends.Aqeedatul Tahawi . As Allaah Ta`ala says: "There is nothing like Him (nothing can compare with His Being or His qualities) and He is the All Hearing. He Smiles not like our laughter. verse 20} In conclusion. verse 126} Allaah Ta`ala mentions in another Aayat: "Allaah surrounds them from all over" {Surah 85. not like our descending. He Sees. Explanation on this has passed. the All Seeing {Surah Shura. Similarly. His Being is not like our beings. unlike us. He is Living and never dies 2 . There is no similarity to Allaah. He is Living and never dies 2 and is eternally active 3 and never sleeps. Indeed Allaah Ta`ala is THE Perfect Example. As Allaah Ta`ala says: Allaah surrounds (has knowledge of and is in control of) everything. he Ascends. He Hears. indeed He is not like us. He is The Mighty. He knows every unclear and vague thing. that is besides their power of thought and imagination. not like our hearing. He Establishes Himself on His Throne.

Neither drowsiness nor sleep overcomes Him." {Surah Furqaan. *********************************************** ******** “He creates 1 without His being in need 2 to do so and provides 3 for His creation without any effort.21 – 2). As Allaah Ta`ala says: Allaah (is such that) besides Him there is no Ilaah. Allaah Ta`ala has negated for Himself the attribute of slumber and sleep. verse 58} and is eternally active 3 and never sleeps. Who cannot die and glorify His praises. The Maintainer (of everything). it is itself a created being). verse 62} Thus the Creator is Allaah Alone. and this was not possible except by One who was already in existence.” “He creates 1 1). Complete and perfect life cannot exist with these deficiencies. so how can it bring . indeed the quality of creating is unique to Allaah. and none else. verse 255} Since drowsiness and sleep are similar to death. in fact they are sisters. The creation did not come into existence by itself. It is not possible for the creation to create anything. As Allaah Ta`ala says: "Rely only on The Living (Allaah). As Allaah Ta`ala says: "Allaah is the Creator of everything. because." {Surah Zumar. the One Who sustains”. by Himself. This is proof of His Perfect Life and perfection in being eternally active.e. He is Ever Living.” 3)." {Surah Baqara. The creation has itself been granted its existence (i. This negation comes after the words “Ever Living. Perfect Life is the basis of being eternally active. They are hindrances and obstacles to life. according to the words of the Hadith.Aqeedatul Tahawi .

" {Surah Dhaariyaat. Allaah is the Sustainer (He provides people with their sustenance). I require neither sustenance from them nor do I want them to feed Me. Ibaadat (worship) is the object of (the) creation. verse 56-58} The negation of the need for food is the negation of needs. so show me what those (gods that you Kuffaar worship) besides Him have created!" {Surah Luqmaan. the creation was not created for their own benefit but to worship their Creator). Strong. Nevertheless.Aqeedatul Tahawi .22 – something else into existence? As Allaah Ta`ala says. Since Allaah Υ is the Absolute Self-Sufficient One and the creation is in need of Him. verse 40} without His being in need 2 2). (Rather) Without doubt. As Allaah Ta`ala says: "O people! You are all beggars before Allaah (dependant on Him for everything) and (Only) Allaah is Independent (not in need of anyone or anything). As Allaah Ta`ala says: "I have created man and Jinn only to worship Me." {Surah Room. Are there any of your partners (gods) who can do any of this? Allaah is Pure and Exalted above the partners they (the Mushrikeen) ascribe to Him (because none can do what He can do). for their creation and existence. verse 15}. the Possessor of absolute power. Most Worthy of praise" {Surah Faatir.e. . and not for the creation (i. verse 11} Allaah Ta`ala says in another Aayat: "It is Allaah Who has created you. then sustains you. according to the Qur`aan Shareef. This (purpose of creation) was for (the benefit of) The Creator. will then give you death and again give you life (on the Day of Qiyaamah). after expounding on the creation of the heavens and the earth and everything else: "This is Allaah’s creation.

” “He causes death 1 with no fear 1). at His Absolute and Complete Power. to do so and provides 3 for His creation without any effort. Allaah Ta`ala says: “the Possessor of absolute power. As Allaah Ta`ala says regarding the nation of Saalih υ when they were destroyed and annihilated: "So their Rabb annihilated them because of their sins and made . Difficulty and inconvenience are indicative of weakness. and He is pure from all weaknesses. There is no difficulty or inconvenience in it for Him. then there is absolutely no exhaustion or difficulty for Him in sustaining and providing (for His creation). And when He has no weakness." {Surah Dhaariyaat. Strong. Allaah is the Sustainer (He provides people with their sustenance). There is absolutely no possibility or sign of weakness in Him. verse 14} Allaah Ta`ala is indicating by the words “Who has created the heavens and the earth”. Strong.Aqeedatul Tahawi . *********************************************** ******** “He causes death 1 with no fear and restores to life 2 without difficulty. He says: "Say. In another Aayat.”. verse 58} By Allaah Ta`ala saying that He is the “the Possessor of absolute power. 'Should I take as a helper anyone else besides Allaah Who has created the heavens and the earth and Who feeds (all His creation) without Himself being fed (all need Him while He needs none)?” {Surah An'aam.23 – it is not possible for the Absolutely Self-Sufficient to be in need of the needy. He is indicating that to sustain (the creation) is easy for Him. Strong”. the Possessor of absolute power. As Allaah Ta`ala says: "Without doubt.” 3).

not anyone else. which is negatory of full and total power and encompassment. If Allaah Ta`ala did not have the control over life and death and if these two were in the control of someone else." {Surah Furqaan. death or resurrection.. because He is the One Who had created them.24 – their destruction widespread. Therefore the control of these two (life and death) are not in the control of any other being.." {Surah Qaaf. Fear stems from helplessness.” Hence we can safely and assuredly say that indeed Allaah Ta`ala causes death without any fear and He gives life without any crave. As He says: "Indeed it is only We who give life and death and to Us shall be the return." {Surah Shams.” {Surah Mulk. In fact. to fear? The possibility of Allaah Ta`ala having fear is Baatil (spurious). verse 3}. verse 2}.15} As Allaah Ta`ala says: "To Him belongs the kingdom of the heavens and the earth. The author has attested to this by stating: “He causes death with no fear." {Surah Hadeed. verse 43} Whom should He fear when taking life? What is the reason for Allaah Ta`ala.Aqeedatul Tahawi . . He gives life and death and has power over all things. in fact it is nonsensical. verse 2} Indeed full and total power over everything is the proof of not having any fear of anything. verse 14. Most Mighty. these two are entirely in His Control Alone. Allaah does not fear the consequences. As He says: “He has created death and life. then He would feared (Nauthubillaah) this other being when removing life from a soul. which may be alive or dead. because it may be that He is causing harm and opposing (this other being). As Allaah Ta`ala says: "They do not have any power over life. In fact. He is also the Only One Who has the Knowledge of these two things.

“Definitely by the oath of my Rabb! You will certainly be resurrected and then you will be informed of what you did. “Taste the punishment because you committed kufr (in the world). verse 29.30} With regard to there being no difficulty in resurrection. “Indeed. As Allaah Ta`ala says: "Qiyaamah is about to happen without any doubt and because Allaah will surely raise those who are (lying) in their graves. verse 28} .” 2). “This is merely our worldly life (to enjoy) and we will not be raised (resurrected on the Day of Qiyaamah). Without doubt Allaah is All Hearing.Aqeedatul Tahawi .25 – and restores to life 2 without difficulty. “Al-Ba`ath” (resurrection). Tell them." {Surah Hajj. it refers to the life after death.) They will reply. He can resurrect all of creation at the same time). which will be granted on the Day of Qiyaamah." {Surah Luqmaan.” If only you could see (the time) when they will be made to stand before their Rabb. Allaah Ta`ala says: (O mankind! To Allaah) Your creation and resurrection is like (is as simple as creating and resurrecting) a single soul (because either task requires absolutely no effort from Allaah).” {Surah Taghaabun. All Seeing (just as Allaah sees and hears everything at the same time. verse 7} That is. there is absolutely no difficulty for Allaah Ta`ala in resurrecting the creation. “Is this (resurrection) not the truth?” (Expecting mercy. by our Rabb!” He will tell them. He will say.” {Surah An'aam. Allaah Ta`ala says: The Kuffaar think that they will never be resurrected. This is very simple for Allaah. verse 7} Allaah Ta`ala says in another Aayat: They (the Kuffaar) say.

As Allaah Ta`ala says: "As We originated the first creation. owing to His perfection and His Absolute Power. so insignificant and simple). This necessitates that He is absolutely independent of everything else when effecting any change or movement. also. because He (Alone) gives life to the dead. As Allaah Ta`ala says: "This (creation of man and reviving of dead earth) all happens because Allaah is True (without Whom none of this can take place). The existence of Allaah Ta`ala is complete and so are His Qualities. The reason for the ease in resurrection lies in His not being dependant upon anything. Another reason for the ease in resurrection is that it is merely a repeat (of life given the first time).Aqeedatul Tahawi . verse 6} Since His Absolute and All-Encompassing Power negates weakness and helplessness. Logically." {Surah Room. and in His absolute Power over everything. to repeat something is much simpler than doing it for the first time.26 – That is the annihilation of the entire universe by Allaah Ta`ala is like the annihilation of one soul (i. This makes it obvious that for Allaah Ta`ala to grant life is extremely simple and easy. As Allaah Ta`ala says: "It is He Who originated creation and will repeat (the act of creation). difficulty is also negated.e. the repeat of the same will also be executed without any difficulty. verse 104}. verse 27} . and because only He has power over all things…" {Surah Hajj. for that Being upon whom the initial creation was a simple and untiring matter. which (judging in terms of human experience) will be easier for Him (because people generally find it easier to do something they have done before). Hence. We shall repeat it" {Surah Ambiyaa.

is that Being in Whom is combined all the excellent and perfect Qualities... Just like He was existent since time immemorial so too were His Qualities. so He will remain throughout endless time. there is no Ilaah but He. As He was. Bringing creation into existence did not add anything to His Attributes that was not already there. It is a necessary corollary (in the belief in Allaah Ta`ala) that His Qualities are not created. verse 22} The meaning of the word “Allaah” which appears in the Qur`aan.27 – *********************************************** ******** “He has always existed 1 together with His Attributes. together with His Attributes.” . It is part of His Being and cannot be separated.Aqeedatul Tahawi . It is not possible for any Quality to be absent from the Being of Allaah Ta`ala at any point in time. the word “Allaah” denotes to His Complete Being with all His Qualities. and not a being which is void of any qualities. and this is unanimously accepted throughout the ages and nations. He is the Most Compassionate. it follows that His Qualities were also always existent. In Qur`aanic terminology." {Surah Hashar. *********************************************** ******** “Since before 1 His creation. which are known as the “Asmaa-ul-Husna”. in pre-eternity. and are an integral part of His Being. Since Allaah Ta`ala Himself was always existent.” 1). the Most Merciful. As Allaah Ta`ala says: He is Allaah. This Aayat proves that indeed Allaah Ta`ala’s Being was always existent with His Qualities. He is the Knower of the unseen and the seen.

verses 62. it is more impossible to accept that new Qualities are created in Allaah Ta`ala as time goes on. and that they are independent of being created. He was so with all His Qualities. otherwise nothing would be found. Those who disbelieve in Allaah’s Aayaat are the real losers. since they are inherent with His Being. then it would be necessary to accept that they were uncreated. just as He was always existent. He was Allaah. it is confirmed that indeed Allaah Ta`ala’s Qualities always were existent in Him. The keys (control) of the heavens and the earth belong to him. This is the claim of the Qur`aan. or due to its annihilation. He always was there with His Qualities and will remain forever with His Qualities. and He is the Administrator of all things. This confirms that it is necessary for the Creator to have been there before the creation. Hence. for these Qualities to be separated from Him or for Him to be free of them is impossible. Alone. Similarly. Naturally. if it were not created before. Also. it means that He was able to create and He . As Allaah Ta`ala says: " Allaah is the Creator of everything. and are not able to be separated from Him. When we say that He was the Creator before the creation. none of these Qualities will decrease after the creation is annihilated.63} When He created the creation. Allaah Ta`ala was with these Perfect Qualities before He created the creation." {Surah Zumar.Aqeedatul Tahawi . prior to the creation and even after their annihilation. None of His (already existent. He is the Creator before the creation (came into existence) and He is the Creator after the creation (is annihilated). the Creator comes before the creation. This is impossible and contrary to the obvious. That is.28 – 1). If you were to find them without having been created. And since He was always existent. perfect) Qualities were added to or increased after He created the creation or owing to the creation. Therefore. Similarly.

‘There is nothing like Him and He is The Hearer. He deserves the name of ‘Creator’ before He had created them. everything is easy for Him. He gives life to whom He pleases and gives death also to who and when He pleases. and deserves this name before bringing them to life. regardless of whether they were made apparent or not. is regarded as a writer by his action (of physically writing).Aqeedatul Tahawi . In the same way that He is the ‘Bringer to life of the dead’. and always the Creator. All His Qualities were always there in His Being. He brought the creation into existence when He so desired and Willed. He nourishes when He wants. The Seer’. He will act according to it. He was always the Rabb. Just like a writer.29 – had this Power and Knowledge. even when there was no creation. Just as the Quality of creation was always with Him. everything is dependent on Him. at the time of writing. *********************************************** ******** “It was not 1 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 be described as ‘The Originator’. the quality of writing is an integral part of His being. after He has brought them to life a first time.” . He was (is and will be) able to show what He wanted of His Qualities when He desired. He does whatever He Wills. That is. This is because He has the Power to do everything. so too were all His other Perfect Qualities. so too. and He does not need anything. because He is a writer by his mere ability. even when there was nothing to be Rabb of. He protects when He pleases. His quality of being a writer will not be removed from Him when He is not in the act of writing. when and how He desires.

They are inherent Qualities to His Being.30 – 1). It was there before He created the creation. He is the Mighty (with absolute power)." {Surah Hashar. The clear indication is that He was Creator. they were before as they are now and will always remain so. before He created the creation and always before that. “And Allaah has power over that”. Also. the Perfect Maker. time nor tense. the Wise (with absolute knowledge and wisdom). This proves that His Being was always existent. “And Allaah has power over all things”. Whatever is in the heavens and the earth glorifies Him. verse 24} These Qualities are mentioned with a few others in this Aayat and they are neither restricted to place. the Creator. They are all inherent in His Being. All-Seeing”. They also indicate towards this fact that His Knowledge was always existent. with His Being and it is present in His Name. Indeed the Qur`aan Shareef attributes these Qualities to His Pure Being. “And Allaah is All-Hearing. When it is established that the enactment of these Qualities remained unchanged and unaffected by the creation. the Names of these Qualities always were and will always remain the same. As Allaah Ta`ala mentions: "He is Allaah. Its existence was unaffected by the creation. that He had these Qualities after He created the creation until forever. whilst using the past tense. when it says: “And Allaah is Aware of all things”. They are not merely names that exist at the time of enactment.Aqeedatul Tahawi . . “And Allaah is Independent and worthy of all Praise” – The use of the word “kaana” in these sentences indicates that all these qualities existed in Allaah Ta`ala from before and are still existent. Inventor and Bestower. “And Allaah encompasses all things”. Similarly. the Fashioner Who has the most beautiful names. all the pure and perfect qualities are attributed to His Great Names. Also.

its guidelines. Logically and rationally. As Allaah Ta`ala says: He (Allaah) has created everything. As He says: “Our Rabb is He Who granted each thing its (appropriate) form and then guided it (showed it what it ought to be doing and how to live). verse 14}. only when he does the act of writing. *********************************************** ******** “He created 1 creation with His Knowledge.” “He created 1 creation with His Knowledge. then how would He have laid things down (created it) if He was ignorant. If this was not the case. even before it was created. He appointed destinies 2 for those He created. because He is the One Who has created everything. but the title of ‘writer’ will be given to a person who had the quality of writing even before he actually does some writing and after he writes. a writer. 2). He is the One Who has started the creation and laid down for it. Nauthubillaah! He appointed destinies 2 for those He created. As Allaah Ta`ala says: “Does the One Who created (you and your actions) not know" {Surah Mulk. Just as we would not call a writer. 1). we accept that it is the Creator of everything that has bestowed the creation with knowledge and perfection. in fact He is most worthy of it and He is the One Who had it first.Aqeedatul Tahawi .31 – We have therefore established that Allaah Ta`ala was always with His Qualities and will always remain with them." {Surah . and then meticulously perfected them. He allotted 3 to them fixed life spans.” {Surah Taahaa. verse 20} It is not possible for the Creator of perfection to be free of it. It is necessary for the Creator to have full knowledge of His creation.

i. like the jinn. verse 21}. etc. The completion (of a things life-span) is death. spiritual guidance. man." {Surah Qamar. that is between the heavens and the earth has been specified with a limit to its life-span.e. food. He allotted 3 to them fixed life spans.) Many people reject their meeting with their Rabb (even though their very logic demands that a time must come when wrong-doers have to be taken to task and good-doers have to be rewarded). . Hence. when everyone will be required to face Allaah?). verse 2}. mineral wealth. according to Allaah’s wisdom)" {Surah Hijr. everything." {Surah Room. verse 8} The appointed term of a thing is its lifespan (age). verse 49} In another Aayat.” 3). The Qur`aan has mentioned the expiry of many things that exist in the universe.Aqeedatul Tahawi . (However. Allaah Ta`ala says in another Aayat: “We have certainly created everything by (finely calculated) measure (so that everything meets the requirements for its task and so that everything happens when it is destined to happen).32 – Furqaan. stars. etc) and We send them down only in stipulated quantities (as the need arises. so too will the universe come to an end on the Day of Qiyaamah. Allaah Ta`ala states: "We have with Us the treasures of all things (rain. As Allaah Ta`ala says: Allaah has created the heavens and the earth with the truth (for good reason) and for an appointed term (Have they not deduced that just as everything else in this world comes to an end. the age of everything between the heavens and the earth is specified and set out. The age of everything is specified. Everything will expire at the end of its specified time. As Allaah Ta`ala says: “ all that is between them”.

“Does the One Who created (you and your actions) not know" {Surah Mulk. Two things are derived from the Aayaat. Then how is it possible for the One Who has laid down their (creation’s) actions. The commentary of this is as was explained by the author ‫ ر ا‬in the previous commentary of “He created creation with His knowledge”. This is so because it is He Who has laid down for them whatever actions they execute. one is that the Creator of the creation is Allaah Ta`ala. verse 96}. as He says: “And Allaah has created you and whatever you do” {Surah Saaffaat. 1).Aqeedatul Tahawi . verse 14} Hence. and the Aayat: “Does the One Who created (you and your actions) not know" {Surah Mulk.” “Nothing about them was hidden 1 from Him before He created them. Second is that the Creator of things.33 – *********************************************** ******** “Nothing about them was hidden 1 from Him before He created them. and His Will is accomplished. 2). verse 14} and He knew 2 everything that they would do before He created them. Everything 4 happens according to His decree and Will. Knows about them. and then He is not aware of what He has laid down? . it is established from the combination of these two Aayaat. as He says. and He knew 2 everything that they would do before He created them. He ordered 3 them to obey Him and forbade them to disobey Him. that indeed Allaah Ta`ala is knowledgeable of the actions of the creation even before they were created.

He was created to obey his Creator and to worship Him.” 4). Man is not inanimate. Ihsaan (do things well. as well as doing everything with the consciousness that Allaah is watching). He was not created in vain. or guide. understanding and choice. indicates towards the fact that mankind is restrained by the Shari'ah. Everything 4 happens according to His decree and Will." {Surah Saad. and His Will is accomplished. which would blow gently by his command (transporting him) wherever he wished to go.34 – He ordered 3 them to obey Him and forbade them to disobey Him. evil and oppression. The author. or Shari'ah.Aqeedatul Tahawi . verse 90} The Qur`aan Shareef is replete with Commands and Prohibitions. that he has no intelligence. He was neither left useless. nor in futility nor in vain. As Allaah Ta`ala says: "Verily Allaah instructs (people to carry out) justice. And Allaah forbids immoral behaviour. It is necessary for the creation to act in accordance to the pleasures of His Rabb. and giving (charity) to relatives. by stating: “He ordered them to obey Him”. He should not traverse the path (of life) except by abiding to the Commands of Allaah Ta`ala and abstaining from whatever he has been prohibited from." {Surah Nahl. He has been ordered to obey Allaah Ta`ala and has been ordained to abstain from the prohibitions. Allaah Ta`ala has stated regarding the wind: "We placed the wind at his service. with his intelligence. 3). verse 36} Allaah Ta`ala states regarding the sun: "The sun travels towards its destination (within its orbit without straying . He advises you so that you may take heed (and thereby save ourselves from ruin and Jahannam).

” He gives guidance 2 to whoever He Wills. and protects them. even if I did not desire so And whatever I desire.35 – from its course). will occur. verse 38} Allaah Ta`ala states regarding the ships: "…including the ships that navigate the oceans by His command?" {Surah Hajj. and abases them. and keeps them safe from harm. He gives guidance 2 to whoever He Wills. What He Wills for occurs and what He does not Will. What He Wills for occurs and what He does not Will.” “The only will that people have is what He Wills 1 for them. does not occur. This is the arrangement of the Mighty. verse 30} How true is the following saying: “Whatever You have not desired. 1). does not occur. and protects them. if You have not desired it. and afflicts them." {Surah Yaaseen. and keeps them safe from harm. *********************************************** ******** “The only will that people have is what He Wills 1 for them. As Allaah Ta`ala says: "You cannot will anything without Allaah’s will" {Surah Insaan. .Aqeedatul Tahawi . out of His Generosity 3 and He leads astray whoever he Wills. it will not occur. verse 65}. Such examples are plentiful in the Qur`aan-eKareem. the All Knowing. out of His Justice 4.

Allaah Ta`ala’s Generosity is a benefaction upon His servants. His protection for the servant is to safeguard him from any harm. all of this is subjected to the Will of Allaah Ta`ala." {Surah A'raaf. out of His Generosity 3 and 3). And Allaah Ta`ala showers blessings upon him as He warrants it. As Allaah Ta`ala says: " Allaah sends astray whom He wills and He shall place whom He wills on the straight path (Islaam).) Whoever He desires to send astray." {Surah An'aam. out of His Justice 4. He expands his bosom for Islaam (by placing the light of Imaan into it). Generosity. How can something occur in His Domain that He does not Desire? Guidance. (On the other hand. He leads astray whoever he Wills. The servant of Allaah Ta`ala is . verse 155} As Allaah Ta`ala says: "Whoever Allaah wishes to guide. honour and disgrace.” 4). and abases them. and afflicts them. deviation.36 – 2). verse125 } These texts point to this fact that whatever Allaah Wills will take place and whatever He does not Will does not take place. is granted to the deserving servant.Aqeedatul Tahawi . verse 39} As Allaah Ta`ala mentions that Hadhrat Moosa υ said: This is but a test from You by means of which You send astray whoever You please and guide whoever You please. Adl (Allaah Ta`ala Justice) upon His slaves is the retribution and compensation (for their actions) without any excesses or oppression. He narrows and constricts his bosom (by means of wayward ideas so that it cannot accept Imaan)…" {Surah An'aam.

even though one is not deserving thereof. verse 30} Hence the affliction of punishment is in proportion to the doings of man. Therefore. you deserve to suffer even more adversities. is a sign of His Generosity. Allaah Ta`ala’s blessings are from His Generosity and punishments and hardships are from His Adl. It is granted by Allaah Ta`ala upon whomsoever He wishes. which is in lieu for the (evil) actions of man.Aqeedatul Tahawi . The bestowment of goodness and blessings is reward multiplied. No one can ward off 1 His Decree” . verse 76}. As Allaah Ta`ala says: "(O mankind!) The misfortunes that afflict you are a result of the (evil) actions you earn. His Forgiveness. This is an indication of His Adl. and (because of your many sins.37 – given his just rewards for his (evil) actions. but) Allaah pardons a great deal (of your sins." {Surah Shura. Hence Adl is the equal retribution of that which is by Allaah Ta`ala without excessiveness or holding back. As Allaah Ta`ala says: "Whatever good comes to you is from Allaah and whatever misfortune befalls you is from yourselves (because of the evil that you do)" {Surah Nisaa. All of man are at the beck and call of the desire of Allaah Ta`ala and are suspended between His Mercy and Adl. without any excessiveness or harm. The affliction of punishment and difficulties is from the Adl of Allaah Ta`ala. because of which you are spared many more hardships). *********************************************** ******** “All of them are subject to His Will between either His Generosity or His justice.

the Most Merciful." {Surah Ra'ad. “Allaah!” Say. He is the Mighty (Able to do as He pleases without anyone to challenge Him). can they avert the harm? Or if Allaah wishes to shower mercy upon me. Allaah Ta`ala says: "When Allaah intends evil (misfortune) to befall a nation.38 – 1)." {Surah Yunus. Allaah Ta`ala says: "Undoubtedly.Aqeedatul Tahawi . verse 38}. there is none to turn it away it. If Allaah wishes that any harm should afflict me. sustenance. spiritual upliftment). (On the contrary. As Allaah Ta`ala says: "If Allaah afflicts you with (any) harm. and there is none to release the mercy that He withholds. if you ask them (the Mushrikeen) who created the heavens and the earth.” (Although the Mushrikeen worshipped many idols. verse 11} . they will certainly reply.) If He intends (any) good for you. then none can prevent His grace (none can stop the good from reaching you). verse 107} As Allaah Ta`ala says: There is none to withhold the mercy Allaah opens to His people (such as rain. verse 2}. and only in Him should those who have trust place their trust. He bestows His grace on those of His bondsmen whom He pleases and He is the Most Forgiving. “Allaah is enough for me. none can remove it besides Him. the Wise (knows exactly when and on whom to shower His mercy)" {Surah Faatir. are they able to restrain His mercy?” Say. “Tell me about those whom you worship besides Allaah. they acknowledged that it was Allaah Who created the universe and Who had control over everything) {Surah Zumar. They (on whom the evil befalls) will have no helper besides Allaah.

” {Surah Ikhlaas. As Allaah Ta`ala says: "So never make others equal (partners) to Allaah (in worship) when you know (that they cannot create as Allaah creates and therefore do not deserve to be worshipped)" {Surah Baqara. but most people do not know (the secrets of divine planning). As Allaah Ta`ala says: “There is none equal to Him (neither in His Being nor in His qualities). 2). As Allaah Ta`ala says: "Allaah commands (His creation) and there is none to avert (prevent) His command. He is exalted beyond having opposites 3 or equals 4. He is swift in reckoning (calling people to account for their actions). He does what He pleases and He decrees as He Wills. verse 22}.Aqeedatul Tahawi . And we are certain that Muhammad 6 (sallallahu alaihi wasallam)” “Or put back 1 His Command 1). verse 1} or equals 4. It is not possible for anything to be an adversary to Allaah Ta`ala in any aspect. Equals are similarities.39 – *********************************************** ******** “Or put back 1 His Command or overpower 2 His affairs." {Surah Yusuf. We believe 5 in all of this and are certain that everything comes from Him. “He Allaah is One. verse 21} He is exalted beyond having opposites 3 3). As Allaah Ta`ala says: Say. verse 41} or overpower 2 His affairs." {Surah Ra'ad. verse 4} . whether they are similar or not.” {Surah Ikhlaas. As Allaah Ta`ala says: "Allaah is Predominant (keeps prevailing) over His affairs. Opposites refer to adversaries. It is not possible for anything to be equal to Allaah Ta`ala in any aspect. 4).

Allaah Ta`ala says from Hadhrat Isaa υ: "…and (I am) giving (you) the good news of a Rasool to come after me (among the Arabs). verse 2} Secondly. we believe with absolute certainty in our hearts and our firm belief is that there is no opposite or equal to Allaah Ta`ala. Allaah Ta`ala mentions regarding him in His Noble Kitaab. by two praiseworthy names. honour and perfection. status.Aqeedatul Tahawi .” Nabi ρ said: “The Nabuwwaat was sealed with me. Allaah Ta`ala says. who do righteous deeds and who believe in what has been revealed to Muhammad ε…" {Surah Muhammad ρ. Muhammad and Ahmad. That is. in the first instance: "As for those who have Imaan. and with absolute submissiveness and true acceptance. i. verse 6} He ρ is the Divinely-sent epitome in this universe of knowledge. Nabi ρ said: “The first thing that Allaah Ta`ala created was my Noor and He sealed (Nabuwwaat) with it. Yaqeen means the establishment (of Imaan) in one’s heart. appearance.” Hence he was the first of creation in being created and he was seal of Ambiyaa. And we are certain that Muhammad 6 (sallallahu alaihi wasallam)” 6).40 – We believe 5 in all of this and are certain that everything comes from Him. May Allaah Ta`ala’s choicest blessings and peace be upon him.” {Surah Saff. beauty. whose name will be Ahmad (referring to Rasulullaah ρ). 5). He is unique amongst the creation and there is none in the creation that is like him.e. . Imaan means to recognise the Truth with certainty.

Halaal and Haraam. they (the Kuffaar) densely crowd around him (to intimidate him so that he stops worshipping Allaah). He was the chief and the leader of all the Ambiyaa.Aqeedatul Tahawi . Nabi ρ was the noblest specimen of perfection (amongst the creation). etc) to His bondsman (Rasulullaah ρ). because indeed this perfection of his is of the highest stage and is the root of all perfection." {Surah Jinn." {Surah Furqaan. He is the leader of all of Bani Aadam (mankind). Allaah Ta`ala says: "If you are in doubt about what We have revealed to Our bondsman…" {Surah 2. verse 1} It is due to all this that our Nabi ρ deserves the highest stage in honour and status. It is for this reason that Allaah Ta`ala refers to him in the dearest of terms. when Allaah Ta`ala says: "Pure is that Being Who transported His slave (Rasulullaah ρ) by night" {Surah Bani Israa'eel. with the word “Abd” (slave). . which He revealed" {Surah Najm. He deserves the noblest position amongst all the creation. verse 23} Allaah Ta`ala says: "Blessed indeed is the Being Who revealed the Decider (the Qur'aan. verse 19} Allaah Ta`ala says: "Then (Allaah) sent that revelation to His slave. which differentiates between right and wrong.. verse 1}. Allaah Ta`ala says: When Allaah’s slave (Rasulullaah ρ) stood up to supplicate to (worship) Him. He excels in the perfection of being Allaah Ta`ala’s bondman. verse 10}..41 – *********************************************** ******** “Is His chosen servant 1 and selected 2 Rasul” “Is His chosen servant 1 1).

verse 67}.42 – and selected 2 Rasul” 2). “Ijtabaa” and “Irtadhaa” are all similar in meaning. about) whom they find (his name and description) written in the Torah and the Injeel (both of which they have) with them. In another Aayat. Allaah Ta`ala says: "Muhammad ε is but a Rasool (of Allaah)" {Surah Aal Imraan. And that he is the seal of all Ambiyaa2” “And His Messenger with whom He is well pleased 1. As Allaah Ta`ala says: “…and who follow the Rasool (who is also) the untutored Nabi (Muhammad ε. addressing Nabi ρ: "O Rasool ε! Propagate what (everything that) has been revealed to you from your Rabb" {Surah Maa'idah.Aqeedatul Tahawi . 1). As Allaah Ta`ala says: "Muhammad ε is Allaah’s Rasool" {Surah Fatah." {Surah Ahzaab. {Surah A'raaf. a carrier of good news (to the Mu'mineen that they will enjoy Jannah). In another Aayat Allaah Ta`ala says. verse 45} *********************************************** ******** “And His Messenger with whom He is well pleased 1. The aim here is to explain the fact that Nabi ρ was specially chosen as a Rasul and granted the . verse 157} Allaah Ta`ala says. a warner. The words “Istafaa”. speaking to Nabi ρ: " O Nabi ρ! We have certainly sent you as a witness (who will bear testimony against the Kuffaar of all nations on the Day of Qiyaamah). verse 144}. verse 29}.

since interpretations in the foundations of the Deen are of no consequence. As Allaah Ta`ala says: "Muhammad ε is not the father of any men among you. The numerous Ahaadith relating the Nabi ρ being the seal of Ambiyaa have reached the rank of “Tawaatur” (i.e. Allaah Ta`ala says: "Your Rabb creates whatever He wills and selects (whoever He wills to be a Nabi and whatever injunctions He deems appropriate for a nation)" {Surah Qasas. He that is the Seal. verse 40}. verse 124}. but he is Allaah’s Rasool and the seal of all Ambiyaa (after whom there shall never come another Nabi)" {Surah Ahzaab. That person who denies this fact or interprets it in any other way becomes a kaafir. Nabuwwaat is a gift from Allaah Rabbul Izzat.43 – honour of conveying the Message. is the culmination of the perfections and achievements of all the predecessors. Indeed. The Nabuwwaat has been sealed with regard to the necessities of the Deen and the foundations of it are perfected. verse 68}. it is not something that can be earned by the servant of Allaah. Know that all the perfections in man are subservient to the perfections of Nabuwwaat and all the perfections of Nabuwwaat are subservient to the Seal of Ambiyaa. verse 3}.Aqeedatul Tahawi . And that he is the seal of all Ambiyaa2” 2). This is corroborated by the Qur`aanic text. The text of the Qur`aan and the claim of Nabi ρ bear testimony to the fact that he is in fact the seal . In fact the fountainhead of all mankind was Muhammad (sallallahu alaihi wasallam). they are authentic to the highest degree). when Allaah Ta`ala says: "Today I have perfected your Deen for you" {Surah Maa'idah. As Allaah Ta`ala says: "Allaah knows best where He wishes to place His message (Allaah knows who qualifies to be His Rasool and where to send him)" {Surah An'aam.

as far as knowledge. to the highest degree. it is also the culmination and fountainhead of the best of all mankind. Allaah Ta`ala says: "There is definitely an excellent example in Allaah’s Rasool ρ for the one who fears Allaah and the Last Day. As for the character of Nabi ρ. Nabi ρ said (part of a lengthy Hadith): “I am the seal of all Ambiyaa”. verse 81}.44 – of all Ambiyaa. It is for this reason that Allaah Ta`ala has made this (the example and Sunnah of Nabi ρ) a means of salvation for all those who desire Allaah Ta`ala and the Day of Qiyaamah. verse 21}. Nabi ρ said: “I was given the knowledge of all the former and latter peoples. As Allaah Ta`ala says: "Verily. addressing the Ambiyaa ‫…" : ا م‬when there comes to you a Rasool (Muhammad ε) confirming what is with you…" {Surah Aal Imraan. . verse 4}. due to his being the Seal of all Nabuwwaat. creation.Aqeedatul Tahawi . As for his actions and example (Sunnah). actions. and who remembers Allaah abundantly" {Surah Ahzaab. as far as his knowledge is concerned it surpassed the combined knowledge of all his predecessors and followers. Allaah Ta`ala says. status and honour is concerned. you (O Rasulullaah ρ) are (firmly stationed) upon an exalted (flawless) character" {Surah Qalam. To confirm whatever is with the others is not possible except with the knowledge that was bestowed upon them.” As far as his ρ verifying whatever is with the Ambiyaa. However.” And he ρ. it is also the fountainhead of all the excellent character of the former and latter generations. was perfect in all attributes (of man). Nabi ρ also said: “The Nabuwwaat has been sealed with me.

acknowledge his rank and status . he ρ becomes the leader of all the Ambiyaa and Messengers.and that they assist him. This chosen Ambiyaa is now a Nabi unto them all.45 – As for his ρ rank and status. hence all the Ambiyaa are followers and Ummatis of Nabi ρ. Only those who are the followers of someone are ordered to obey them. you must believe in him and you must assist him. As Nabi ρ said: “I take an oath in the name of Allaah. Allaah Ta`ala says to them: "…then when there comes to you a Rasool (Muhammad ε) confirming what is with you. . because of his rank as being the seal of all Ambiyaa ‫. indeed I am the most fearful of Allaah amongst you and I am the most Allaah-fearing amongst you. As Nabi ρ said: “I am the Nabi of the Ambiyaa” (This has been reported by Imaam Suyooti. ا م‬ hence he led all of them in Salaat on the night of Israa (Me`raaj).‫.e. verse 81}.” Hence. And he who is the Imaam of the Ambiyaa is most certainly and naturally the Imaam of all the pious and Allaah-fearing.)ر ا‬ Hence. ا م‬ *********************************************** ******** “And the Imaam 1 of the Allaah-fearing” 1). Allaah Ta`ala has extracted a covenant from all the Ambiyaa that they believe in him ρ i.” {Surah Aal Imraan.Aqeedatul Tahawi . because there is none who can be more Allaah-fearing than the Ambiyaa. Not the opposite. Taqwa (to be Allaahfearing) is the basis and the traits of Nabuwwaat. is the leader of the Allaah-fearing. it follows that the most Allaah-fearing of all those who fear Allaah. Indeed he ρ was the Imaam of all the Ambiyaa ‫.

46 – *********************************************** ******** “And the most honoured 1 of all the Messengers and the beloved of the Rabb 2 of all the worlds. except that they will be under my flag”. and that Aadam was the chosen one of Allaah and he was like this and that.” The superiorship of Nabi ρ over ALL the children of Hadhrat Aadam υ AND all the Ambiyaa is borne out by the words “guide of the Bani Aadam”. indicates to his superiority over all people from the first to the last. and that Moosa was Najeeullaah (confidant) of Allaah and he was like this and that. As Nabi ρ said: “I am (and will be) the leader of the Bani Aadam on the Day of Qiyaamah. Nabi’s ρ leadership over Hadhrat Aadam υ is borne out by the words “from Aadam and all besides him. When the Sahaabah were discussing the Ambiyaa ‫. I am not saying it in boast. because the Ambiyaa are all the children of Hadhrat Aadam υ. ا م‬ Nabi ρ said: “I have heard your speech and your surprise that indeed Ibraheem is Khaleelullah (the friend of Allaah) and he was like this and that. and that Isaa was Roohullaah (sign of Allaah) and he was like this and that. from Aadam and all besides him. except that they will be below my flag.” “And the most honoured 1 of all the Messengers 1). I am not saying it in boast. In my hand will be the flag of Hamd (Praise). By Nabi ρ stating the Day of Qiyaamah. KNOW! I am the . in ALL times. There will not be on that day any Ambiyaa. It is not such that his superior guideship is restricted to one day over any other or one time over any other.Aqeedatul Tahawi .

He is also the most honoured from amongst all of them. etc. repentance. fighting in the Way of Allaah.Aqeedatul Tahawi . piety. He is The Beloved of Rabbul Aalimeen. Allaah Ta`ala loves the origin more than He would the offshoots.47 – Habeebullah (beloved of Allaah).” Since all these qualities. trust. of goodness.” Allaah Ta`ala says: “Indeed Allaah loves the Mutawakkileen (those who have trust in Him)”. purity. Naturally. In fact he is the origin of all of it (in the Ummat). Allaah Ta`ala says: “Indeed Allaah loves the Tawwaabeen (those who repent) and he loves the Mutatahhireen (those who are pure).” Allaah Ta`ala says: “Indeed Allaah loves the Saabireen (the patient ones). Also. to perfection. since all the beloved actions in the Sight of Allaah Ta`ala are to be found in his being. indeed Muhammad ρ. Hence. Allaah Ta`ala says. and I am not saying it in boast.” Allaah Ta`ala says: “Indeed Allaah loves those who fight in His Path. In fact. is the most beloved to Allaah Ta`ala of all the creation. Allaah Ta`ala says: “Indeed Allaah loves the Muqsiteen (those who are just). justice. the Qur`aan Majeed has explained the types of beloved one of Allaah and the reasons for His loving them. “Indeed Allaah loves the Muhsineen (those who do good)”.” Allaah Ta`ala says: “Indeed Allaah loves the Muttaqeen (those who are Allaah-fearing). The origin is always stronger than the offshoots. hence he can never be bare of these qualities. patience. . to their perfection are incorporated in the Seal of Ambiyaa ρ. all these excellent qualities that can be found in the Ummat are sourced and spread from this perfected beloved of Allaah Ta`ala. the beloved to Allaah Ta`ala is the most beloved from all the other beloveds. he is the head of all the beloveds of Allaah Ta`ala.” Also.

the one who lays claim to a Nabi of the past is laying claim to an abrogated Shari'ah. Because. Therefore. All of them will be great liars and will lay claim to Nubuwwat. As Allaah Ta`ala says: "Muhammad ε is not the father of any men among you. This is so because he did not bring faith in the Aayat of Khatme-Nubuwwat. It is for this reason that Nabi ρ said: “If Moosa was alive. Also. deceit and is not part of our Deen. is a liar.48 – *********************************************** ******** “Every claim to Nabuwwaat after him is falsehood 1 and deceit.” In another narration it is mentioned: “I am the (last) brick and I am the seal of all the Ambiyaa. Our Nabi ρ has informed us that in this Ummat there will be thirty (30) Dajjaals. verse 40}.” The Ahaadith reported with regard with this have reached the stage of Tawaatur (continual chain). he would have no option but to follow me. after him there is indeed no other Nabi to come. Any person who belies even one Aayat from the Qur`aan Majeed is out of the pale of Islaam. whoever stands up with the claim of Nubuwwat of a previous Ummat.Aqeedatul Tahawi . Nabi ρ said in a lengthy Hadith: “Nabis and Rasools have been sealed with me. his claim is .” 1). but he is Allaah’s Rasool and the seal of all Ambiyaa (after whom there shall never come another Nabi)" {Surah Ahzaab. The one who lays claim to Nubuwwat after the Seal of Ambiyaa. A necessary corollary of the Seal of Ambiyaa is that this Deen overrides and abrogates all previous Shari'ahs and religions. is a liar and Dajjaal. after The Seal of Ambiyaa. but there will be no Nabi after him. It is not permissible to follow it (previous Shari'ah).” Hence.

2 }.Aqeedatul Tahawi . As Allaah Ta`ala says: 158. The Qur`aan is the Word 3 of Allaah. the jinn and all mankind 2 with truth and guidance and with light and illumination. verse 158}. As Allaah Ta`ala says: We have sent you (O Muhammad ε) to the whole of mankind only as a carrier of good news and a warner (and not as one who has to force people to accept Imaan) {Surah Saba. As Allaah Ta`ala says regarding the Jinn: “O our people! Respond to (accept) Allaah’s caller (Rasulullaah ρ) and believe in him. verses 1. “O people! Indeed to all of you (to the entire mankind until the Day of Qiyaamah) I am the Rasool of that Allaah to Whom belongs the kingdom of the heavens and the earth" {Surah A'raaf. .”{Surah Ahqaaf.49 – towards something which is impermissible.” {Surah Jinn. (O Muhammad ε!) Say. What error and sin can be greater than this? *********************************************** ******** “He is the one who has been sent to all 1 the jinn and all mankind 2 with truth and guidance and with light and illumination. 2). and not towards a permitted act. (if you do so) Allaah will forgive your sins and save you from a painful punishment.” “He is the one who has been sent to all 1 1). verse 31} Allaah Ta`ala says from the Jinn: "Indeed we have heard a most astounding Qur'aan. verse 28}. ‘It points towards righteousness so we believed in it and we shall never ascribe any partner to our Rabb.

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As Allaah Ta`ala says: "Blessed indeed is the Being Who revealed the Decider (the Qur'aan, which differentiates between right and wrong, Halaal and Haraam, etc) to His bondsman (Rasulullaah ρ) so that he may be a warner to the universe" {Surah Furqaan, verse 1}. Nabi ρ said: “I have been honoured over all the other Ambiyaa by virtue of six things; amongst them is that I have been sent to the entire creation and the Nabuwwaat has been sealed with me.” The Qur`aan is the Word 3 of Allaah.” 3). The Sheikh ‫ ر ا‬intends by this statement that speech is a quality from amongst the Qualities of Allaah Ta`ala. He is a Speaker Who Speaks and the Qur`aan is the Speech of Allaah Ta`ala. He Speaks through it. Hence, it is His Speech in the form of His Words, and not only what He has intended in meaning. Nevertheless, with regard to the actual Speech of Allaah Ta`ala, Allaah Ta`ala says: "Allaah specially (directly) spoke to Moosa υ" {Surah Nisaa, verse 164}. As far as Allaah Ta`ala speaking through the Qur`aan, He says: "These are the Aayaat of Allaah which We recite to you (O Muhammad ε) with truth (allowing you to have the knowledge even though you were not present during those times). You are certainly from among the messengers (regardless of what the non-Muslims say)" {Surah Baqara, verse 252}. Recital is a type of speech. Hence, we are certain that indeed Allaah Ta`ala speaks through the Qur`aan and His Signs. It is not that through these mediums He intends only meaning. As Allaah Ta`ala says: "So when We have recited it (the Qur'aan via Jibra’eel υ), follow its

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recitation (only once the recitation has been completed)" {Surah Qiyaamah, verse 18}. Recital is connected to what is legible (written). It is not except speech. Hence, the Qur`aan is the recitation of the written from Allaah Ta`ala, except that we do not comprehend the manner of Speech of Allaah Ta`ala. Indeed His Speech is unlike our speech. Just like His Hearing in unlike ours. Indeed he is "There is nothing like Him (nothing can compare with His Being or His qualities) and He is the All Hearing, the All Seeing" {Surah Shura, verse 11}. In fact, there is no scope in trying to fathom and comprehend any condition of the Being of Allaah Ta`ala. Indeed, He is free from any condition (with regard to His Qualities). Allaah Ta`ala says: "It is not (suitable) for a human that Allaah speaks to him (face-to-face) unless (Allaah communicates with him) by means of inspiration…" {Surah Shura, verse 51}. It is ascertained from this that Allaah Ta`ala Speaks by way of Wahi. This is His Speech. Another Aayat: "This Qur’aan has been revealed to me so that I may warn you with it" {Surah An'aam, verse 19}. It is established that the Qur`aan is Wahi (Divine Revelation). From both these Aayaat, it is established that Indeed the Qur`aan is the Speech of Allaah Ta`ala. Indeed He Speaks (to us) through it. *********************************************** ******** “It came 1 from Him as speech without it being possible to say how.”

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1). That is, this Speech, the Qur`aan Majeed, originated and came from Allaah Ta`ala’s Being, and not from anyone else. The Mu`tazilas aver that Allaah Ta`ala created speech in a place other than from Himself, and then this speech originated from that place. This averment is spurious and the Qur`aan Majeed falsifies it. It associates this clear speech to the Being of Allaah Ta`ala, in that it originated from him and it was revealed from Him, not from anyone else. As Allaah Ta`ala says: We have revealed it (the Qur'aan) with the truth, and with the truth did it come. We have sent you (O Muhammad ε) only as a carrier of good news (of Jannah for the Mu'mineen) and a warner (to the Kuffaar that they will enter Jahannam)" {Surah Bani Israa'eel, verse 105}. That is, this Qur`aan originated from Us, and it was revealed by Us, and not from another place or source, like from the Nabi, for example. Indeed he is only the giver of glad tidings and a warner through the medium of this Speech. He is not the maker of it. He was the recipient of revelation, and not the inventor/writer. He was favoured over the rest of the creation. As Allaah Ta`ala says: It is a revelation from the Wise, Who is Most Worthy of praise" {Surah HaaMeem Sajdah, verse 42}. Allaah Ta`ala says: This (Qur'aan) is a revealed book from Allaah, the Mighty, the Wise" {Surah Zumar, verse 1}. It is not said that it is revealed from any other place or source, or from any other person. Also, it came in a way which we cannot say how. Because being able to say how it originated or came into being is from amongst the specialities of a body (i.e. only if there is a physical body can one say how something originated from it). Allaah Ta`ala, with His Qualities is Most Lofty and is pure from

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such creations. Indeed, He Speaks through this Qur`aan Majeed, unlike us with a mouth or tongue. Also, the Qur`aan Majeed originated by speech and not by notion and understanding of the heart. *********************************************** ******** “He sent it down 1 on His Messenger as revelation. The believers accept 2 it, as absolute truth. They are certain that it is, in truth, the Word of Allaah. It is not created 3.” “He sent it down 1 on His Messenger as revelation. 1). As Allaah Ta`ala says: "This Qur’aan has been revealed to me so that I may warn you with it" {Surah An'aam, verse 19}. Allaah Ta`ala says: "Recite the Book (the Qur'aan) which has been revealed to you" {Surah Ankaboot, verse 45}. Allaah Ta`ala says: "In this manner did We send to you (O Rasulullaah ρ) revelation of Our command" {Surah Shura, verse 52}. Ar-Rooh (revelation), refers to the Qur`aan Majeed. This is the interpretation of the majority of Mufassireen. By this (revelation of the Qur`aan), many nations and communities have come ‘alive’- by virtue of the Noor of Imaan. Hence, it is established that indeed the Qur`aan Majeed was revealed by Wahi. It is not that it began from the intellect, or senses or imagination, Nauthubillaah! The believers accept 2 it, as absolute truth. They are certain that it is, in truth, the Word of Allaah. 2). Indeed this belief is continued from the time of the first day of Nubuwwat until today. This belief comes directly from Allaah Υ to this blessed Ummat, through the medium of The Chosen Rasul ρ. There is unanimity of the entire Ummat on this, through all the eras. All through the eras, until the last one, everyone believed that the Qur`aan Majeed is the Speech of Allaah Ta`ala, by word and

It is not said that His Rabb created His Speech for him. Bishr Muraisi. 3). It is not merely the inspiration of meaning and message that it stands for.” Regarding the topic under discussion.Aqeedatul Tahawi . Also. verse 143}. it is not a creation from Him. It is not created 3. It is for this reason that our Imaam Hadhrat Abu Hanifah ‫ ر ا‬said in ‘Fiqh-e-Akbar’: “The Qur`aan in the Masaahif (Scripture/book-form) is written. but the Qur`aan is uncreated. Either you say that indeed Allaah created His Speech in Himself. who claimed that the Qur`aan is a creation of Allaah Ta`ala. Or you say that Allaah created His Speech in someone else other than . verse 164}. in the hearts it is memorised. Indeed Allaah Ta`ala says: "Allaah specially (directly) spoke to Moosa υ" {Surah Nisaa. This is quite clear and needs no further dilation. It is not said that Allaah Ta`ala created His Speech for Moosa υ.54 – meaning. because Allaah is not such an entity wherein something can be created in His Being. noteworthy are the words of Sheikhul Imaam Abdul Azeez Makki. on the tongues it is recited and upon The Nabi it was revealed. it is not said: “Indeed so and so is creating his speech”. This took place in the court of Khalifah Ma`moon. It is such a speech that Allaah Ta`ala actually Spoke it. His Speech emanates from His Being. Hence. Our words (of recital) of the Qur`aan is created. Allaah Ta`ala says: "When Moosa υ arrived for Our appointment and His Rabb had spoken to him (directly)…" {Surah A'raaf. it is generally said: “Indeed so and so is speaking”. when he was debating and discussing with the leader of the Mu`tazilas. This is impossible. Sheikh said to Bishr: “One of three things are inevitable for you to accept (if you claim that the Qur`aan is the creation of Allaah Ta`ala).

that it stands on its own. Indeed Allaah Ta`ala has named it ‘The Speech of Allaah’ and not the speech of humans. This (Qur`aan/Speech of Allaah Ta`ala) is amongst the Qualities of Allaah Ta`ala and the Qualities of Allaah Ta`ala are not created. it would be the speech of someone else and not His Speech. verse 6}. or for knowledge to be except from the knower. free of another being or person. This also is impossible.55 – Himself. then deliver him to his place of safety (to make up his mind and continue living because there is no compulsion in Deen).” *********************************************** ******** “As is the speech of human beings. That is.Aqeedatul Tahawi . then grant him protection until he hears the speech of Allaah (the Qur'aan and proofs of Towheed). which is divested from the speaker. because it is not possible for speech to be. It is impossible to accept that the Qur`aan is a creation of Allaah Ta`ala from these three possibilities. except from the speaker. and anyone who hears it and claims that it is human speech has become an unbeliever 1. . In that case. One cannot understand speech from itself. when He says: "If any of the Mushrikeen seek protection from you (pleads to be left in safety to decide whether he wants to accept Islaam). Just like a human or animal speaks or makes a sound which comes from itself and it (the sound/voice) is not an entity on its own. This is because they are a people who do not understand (Islaam and therefore need explanations)" {Surah Taubah. Or you say that Allaah created His Speech to be on its own and not in any other entity or person. Just like it is not possible for intention to be except from the one who intended.” 1).

That is. All those who grasp this will take heed. This is another proof for the Kufr of the person who denies the Qur`aan Majeed being the Speech of Allaah Ta`ala. and that it is totally unlike 2 the speech of mankind. There is no doubt that such a person is a Kaafir.” “Allaah warns 1 him and censures him and threatens him with Fire. Just like all His other Qualities do not resemble those of man. Exalted is He.Aqeedatul Tahawi .’ When Allaah threatens with the Fire. Exalted is He. Jahannami and a disputer of the Qur`aan. 2). we know for certain that it is the Speech of the Creator of mankind 1). . we know for certain that it is the Speech of the Creator of mankind and that it is totally unlike 2 the speech of mankind. ‘I will burn him in the Fire. Thus. those who say ‘This is just human speech’. His Speech is unlike that of man’s. This is also a proof that the Qur`aan Majeed is the Speech of Allaah Ta`ala and not the speech of man. because Allaah Ta`ala has promised The Fire for that person who says that the Qur`aan is the speech of man.56 – Thus anyone who claims that it (Qur`aan Majeed) is the speech of man. *********************************************** ******** “Allaah warns 1 him and censures him and threatens him with Fire.’ When Allaah threatens with the Fire. then He says. then he is contradicting this Aayat and arguing its authenticity. Anyone who describes Allaah as being in any way the same as a human being has become an unbeliever 3. those who say ‘This is just human speech’. ‘I will burn him in the Fire. It is thus established that the person who says that the Qur`aan Majeed is the speech of man is a Kaafir. then He says.

All-Seeing. not like our knowledge. Most-High or Most Great. hence this is a greater form of Kufr. The fact that it is mentioned with a negative resemblance. All-Aware”. when He says: “He is AllHearing. Anyone who describes Allaah as being in any way the same as a human being has become an unbeliever 3. . Also. Anyone who establishes any resemblance to Allaah Ta`ala is openly opposing this Aayat. As Allaah Ta`ala says: "There is nothing like Him (nothing can compare with His Being or His qualities) and He is the All Hearing. MostGreat”. it denotes that this applies to all the Qualities of Allaah Ta`ala. All-Seeing. not like our speech. His Power is unlike ours. from amongst the Asmaa-ul-Husna.” Also. All-Aware. All those who grasp this will take heed. hence it is clear-cut Kufr. because He has denied this by saying "There is nothing like Him (nothing can compare with His Being or His qualities) and He is the All Hearing. verse 11}. since Allaah Ta`ala is confirming His Qualities.57 – He Knows. such a person is opposing to a greater extent than the person mentioned before.Aqeedatul Tahawi . the All Seeing" {Surah Shura. 3). it implies denial of any similarity. anyone who denies the Qualities of Allaah Ta`ala is also committing Kufr. He says in other Aayaat: “And He is All Wise. etc. the All Seeing" {Surah Shura. hence. verse 11}. All-Wise. His Hearing and Seeing is unlike our hearing and seeing. To compare the being and qualities of man to that of Allaah Ta`ala’s is Kufr. “He is Most-High. He Speaks. in that it denies similarity of Allaah Ta`ala’s Qualities to that of man’s. The import of Allaah Ta`ala’s Qualities are not like those of man. As has the commentary of this Aayat passed already. Therefore that person who claims that Allaah Ta`ala is not All Hearing.

when they say: “We will not bring faith in it. so too can we hear the Speech of Allaah Ta`ala in this world. why is it that they cannot see Allaah Ta`ala with these same eyes in this world. by His saying: “I will cast him into Hell-Fire. and they will know that He. 1). until we hear the Speech of Allaah with our ears. That is. Allaah Ta`ala has singled them out for all these spurious analogies.Aqeedatul Tahawi .” And refrain from saying things such as 1 the unbelievers say.” . in His Attributes. That is like their negation of His Speech when they say: “This is nothing except the speech of man. They also aver that since they can see man with their eyes. He rebuked them for their statement: “This is nothing but the speech of man”.” And when they are made to hear Allaah Ta`ala’s Speech. is not like human beings. in His Attributes.” Or like the Jews when they negate Allaah Ta`ala as being the Speaker. by which they analyse the Being of Allaah Ta`ala to that of man’s. they said: “We do not know who it was that spoke. (they aver that) just as we can hear the speech of man through our ears.58 – *********************************************** ******** “And refrain from saying things such as 1 the unbelievers say. is not like human beings. The seeing 2 of Allaah Ta`ala by the people of Jannah is true. Was it Allaah or someone else?” They said: “We will definitely not believe in you until we see Allaah clearly. and they will know that He. They are claiming that the Qualities and similitude of Allaah Ta`ala is like that of man.” The aim of such deviate statements is evil and devilish comparisons.

show me (Yourself so) that I may see You” {Surah A'raaf. According to the Mu`tazilas. And secondly. neither logically nor according to Shari'ah. Hadhrat Moosa υ asked to see Allaah Ta`ala. the All Seeing" {Surah Shura. as Allaah Ta`ala says: "There is nothing like Him (nothing can compare with His Being or His qualities) and He is the All Hearing. There is no impossibility in it. It is not logical to ask for something which is impossible. verse 11}. That is. However. 2). in His Qualities is unlike man. in such a way that it is not extremely close nor extremely far. and the establishment of distance. it is possible for us to see Allaah Ta`ala with our eyes in this world. Just like how Nabi ρ could see in front of him and behind. The seeing 2 of Allaah Ta`ala by the people of Jannah is true. even though the visible was not opposite him. .Aqeedatul Tahawi . He should know that he cannot compare the Speech of Allaah Ta`ala to that of man’s. firstly. Allaah Ta`ala is the One Who has created sight in us. then it would follow that the one who asked for this is an ignorant person. He should not compare the Speaking and Speech of Allaah Ta`ala to that of man’s.59 – The author ‫ ر ا‬intends that the reader also take heed from this Divine Rebuke of Allaah Ta`ala. The Ambiyaa are free from this (ignorance and asking for the impossible). If it was not possible for us to be able to see Allaah Ta`ala. Indeed Allaah Ta`ala. sight is restricted to the existence of the visible thing being in front of and facing the person seeing. and He is the One Who has the Power and Ability to alter its limitations. He is present and everything that is present is connected to sight. by his asking: “O my Rabb. verse 143}. All this is impossible in so far as Allaah Ta`ala is concerned.

As Allaah Ta`ala says: Many faces (the faces of the people in Jannah) on that day (of Qiyaamah) will be resplendent (while) looking at their Rabb" {Surah Qiyaamah.Aqeedatul Tahawi . looking at their Rabb. verses 62.63 }. “We will surely be caught (because they are behind us and the sea is in front of us). 1). verse 22. Nabi ρ said: “Indeed you will soon (in Jannah) see your Rabb. Encompassment is not a corollary of sight.” *********************************************** ******** “Without their vision being all-encompassing 1 and without the manner of their vision being known. "When the two parties (the Bani Israa’eel and Fir'oun’s army) set eyes on each other.’ The explanation of this is as Allaah Knows and Wills 2. looking at their Rabb.” Without their vision being all-encompassing 1 and without the manner of their vision being known. .” Comprehending Allaah Ta`ala means to look upon Him with total encompassment. As Allaah Ta`ala says. As Allaah Ta`ala says.23}. just like how you see the full moon. As the Book of our Rabb has expressed it: ‘Faces on that Day radiant. Moosa υ’s people said. referring to the Bani Israeel. we will be able to see Allaah Ta`ala without being able to encompass Him. “My Rabb is with me and He will certainly guide me (to safety)” {Surah Shu'araa. “Sight is not able to comprehend Him.60 – This seeing (of Allaah Υ) will be realized in the Hereafter for the inmates of Jannah.” “Never!” replied Moosa. As the Book of our Rabb has expressed it: ‘Faces on that Day radiant. That is.

the intention of the statement of Allaah Ta`ala is as He intended it to be. Thus this maslak (way/policy) of the pious predecessors has been passed over to the latter pious and just generations. No one is safe in his religion unless he surrenders 1 himself completely to Allaah. and leaves the knowledge of things that are ambiguous . It is necessary that we revert to and hand over the understanding of such Mas`alahs to The Kitaab of Allaah Ta`ala and the Sunnah of Rasulullaah ρ. or the way we imagine it from our whims. 2). trying to interpret it according to our own opinions or letting our imaginations have free rein. is as what he said and means what he intended. and similarly from condition and explaining how (this is possible). That is. from our opinions or the way we fathom it from our imaginations. We do not delve into that. these are amongst the specialties of a physical body. the Exalted and Glorified and to His Messenger ρ . the makers of mischief and the interpretations of the ignorant. and not the way we interpret it. The explanation of this is as Allaah Knows and Wills 2. *********************************************** ******** “Everything that has come down to us about this from Rasulullaah ρ.Aqeedatul Tahawi . Only Allaah Ta`ala is free of these limitations.61 – Encompassment of sight is restricted to limitations. in authentic Traditions. The pious predecessors have understood this and they have reached a consensus upon this (that the explanation of these things are left to Allaah Ta`ala). There is no scope for Qiyaas (Shari analogy) or opinions in such Mas`alas. which refutes the distortions of the deviates.

sincere) heart" {Surah Shu'araa. As Allaah Ta`ala says: "And do not pursue what you have no knowledge about (do not comment on subjects you have no knowledge about or speak about something that has not been verified). We do not delve into that. verse 89} . A man’s Islaam is not secure unless it is based 3 on submission and surrender. And Allaah Ta`ala says: "There are those people who. without (relevant) knowledge.Aqeedatul Tahawi . the attributes or actions of) Allaah and they follow (the dictates of) every rebellious Shaytaan" {Surah Hajj.” .” Everything that has come down to us about this from Rasulullaah ρ. As Allaah Ta`ala says: "ask the people of knowledge if you do not know"{Surah Nahl. verse 43}. the Exalted and Glorified and to His Messenger ρ 1). Learning from the Aayat.62 – to the One Who Knows 2 them. 2). verse 3}. dispute with you about (the being. trying to interpret it according to our own opinions or letting our imaginations have free rein. verse 36}. Indeed questioning (on the Day of Qiyaamah) shall take place with regard to (what) the ears (heard). where Allaah Ta`ala says: “…except for him who comes to Allaah with a sound (pure. and leaves the knowledge of things that are ambiguous to the One Who Knows 2 them.A sound heart is that one which is cleansed and purified by Allaah. A man’s Islaam is not secure unless it is based 3 on submission and surrender. is as what he said and means what he intended. No one is safe in his religion unless he surrenders 1 himself completely to Allaah. (what) the eyes (saw) and (what thoughts and wrong beliefs) the hearts (harboured)" {Surah Bani Israa'eel. in authentic Traditions.

verse 131}. That is. compliance and surrendering. and He explained it to be Islaam. 'Truly my salaah. confirmation and denial and acceptance and rejection. Then Allaah Ta`ala expounds on this by saying: "Say. As Allaah Ta`ala states: "When his (Ibraheem υ’s) Rabb told him. and you be under the subjugation of Allaah Ta`ala in all affairs of your life and death.He (Allaah) has no partner. all my acts of worship. Just like how the dead is in the hands of the bathers. He will be subject to whisperings and find himself confused and full of doubt. my life and my death are for Allaah.” 1). That is. With this (Towheed) have I been commanded (to adhere to) and I am the first of the Muslims'” {Surah.” he replied. “Surrender (your will and soul). hand over your affairs to Us. will find that his desire veils him from a pure understanding of Allaah’s true Unity.63 – 3).Aqeedatul Tahawi . verses 162. *********************************************** ******** “Anyone who desires to know things which is beyond his capacity to know. being neither an accepting believer nor a denying rejecter. Islaam means and denotes submission. and whose intellect is not content 1 with surrender. Allaah Ta`ala ordered him (Hadhrat Ibraheem υ) with submission. clear knowledge and correct belief. without using the Kitaab of Allaah (Qur`aan Majeed) and . As Allaah Ta`ala says: "Definitely the only Deen (religion) with Allaah (acceptable by Allaah) is Islaam" {Surah Aal Imraan. how will that person who relies solely on his intellect and only on his opinion and conjectures understand the principles of the Deen of Allaah Ta`ala. verse 19}. the Rabb of the universe. “I surrender (and devote myself) to the Rabb of the universe" {Surah Baqara.163}.

he should prepare his abode in the Fire. Allaah Ta`ala says: "Thereafter (after revealing the Qur'aan to Rasulullaah ρ). then there would be no need for the sending Ambiyaa or Divine Scriptures.” The guiding principle here is that the core and essence of the Deen is submission to Allaah Ta`ala and not understanding through our intellect and knowledge.” In another narration it is reported: “He who speaks regarding the Qur`aan without knowledge.Aqeedatul Tahawi . There were also those who were leaders in good deeds by the command of their Rabb (those who refrained from sin and . Of them were those who oppressed their souls (by committing sins). should prepare his abode in the Fire. there would be no need for Tafseer of these Kitaabs by Wahi.64 – the Sunnah of Rasulullaah ρ? How can anyone interpret the Qur`aan Majeed without relying on the Tafseer made by Rasulullaah ρ and His Sahabah ψ? Those amongst whom the Qur`aan was revealed in their language and they understood it through the Blessed tongue of Nubuwwat. in the very presence of the Rasool of Allaah (sallallahu alaihi wasallam). while there were those who were moderate (who neither sinned. We made those of Our bondsmen whom We chose (the Mu'mineen) inheritors of the Book (the Qur'aan). nor did more than the Faraa’idh and Waajibaat). Nabi ρ said: “He who speaks regarding the Qur`aan through his opinion. Also. If this was the case (that Deen depended on intellect). and there would be no need for Nabi ρ to say that after him there would be those who will be his inheritors who will teach the Qur`aan and Sunnah.

Aqeedatul Tahawi . None knows their interpretation except Allaah. As for those who have crookedness in their hearts. core) of the Qur'aan and others that are ‘Mutashaabihaat’ (verses to which no specific or exact meaning can be given). also excelled in performing optional good deeds)" {Surah Faatir. not with the interpretation of the intellect and whims. even of he is incorrect. Imaan is connected to following what has been revealed and with submission. *********************************************** ******** “Belief of a man in the ‘seeing of Allaah by the people of Jannah’ is not correct 1 if he imagines what it is like. Whereas that person who speaks from the Qur`aan Majeed and Sunnah. verse 32}. Hence. It was He (Allaah) who revealed to you (O Muhammad ε) the book in which lies ‘Muhkamaat’ (clear and unambiguous) verses that are the mother (essence. such things which are from his conjectures and he understands it to be the Deen. nor is it in line with the way of the pious predecessors. Indeed. but it has no connection to the Kitaab of Allaah. or interprets it according to his own understanding” 1). this (latter) is deviation. even if he is (coincidentally) correct. Those who are sound in . That is. neither with what Allaah Ta`ala intended or expounded through the Blessed tongue of His Nabi ρ. will be rewarded. as Allaah Ta`ala says: 7. they pursue (try to interpret) the ‘Mutashaabihaat’. thereby seeking to cause mischief (causing doubts in the minds of the ignorant) and seeking their interpretation. Indeed such a person is speaking of his own opinion and he is a great sinner. But if he is correct then he will be greatly rewarded.65 – besides the Faraa’idh and Waajibaat. that person who speaks regarding the Deen.

is by avoiding its interpretation and strictly adhering to the submission. “We believe in them (because out intellect falls short of understanding them). Also. Nevertheless.Aqeedatul Tahawi . This is the Deen of . the correct and authentic interpretations are in line with the object and import of The Speaker. Indeed. It is not fabrications. which have not been nurtured by (qualified) teachers. how can one bring Imaan in those interpretations of the Commandments of Allaah Ta`ala (Muhkamaat). Indeed the likes of such interpretations are exegesis of the whims and imaginations. that Imaan with the intellect and not by submission. which are interpreted by mere natural intellect and whims. the meaning of any of the subtle phenomena which are in the realm of Rabbwiyah. Allaah Ta`ala has refuted and invalidated the interpretation of the Mutashaabihaat (unclear verses) and He has encouraged and advocated submission regarding them and accepting them without making any interpretation in them. and has not been coloured with the colours of Allaah.66 – knowledge (who are not proud and are content with their intellectual achievements and the strength of their Imaan) say. and not been purified by following the pious. and has not been guided by the guidance of the servants of Allaah Ta`ala. with interpretations ‘cooked-up’ by the imaginations and whims and not researched by Ijtihaad. These are all Faasid (corrupt) interpretations.” None take heed besides men of understanding. All (the Muhkamaat and the Mutashaabihaat) are from our Rabb. *********************************************** ******** “Since the interpretation of this ‘seeing’ or indeed.

In it there will be no resemblance of or a denial of Allaah’s Attributes. or likening Allaah to something else. to make a resemblance of or deny altogether the Attributes of Allaah Ta`ala. or likening Allaah to something else. These factors give rise to excessiveness.Aqeedatul Tahawi . Eternal Absolute. has gone astray 1 1). Anyone who does not guard himself against negating the Attributes of Allaah. The Glorified and The Exalted can only possibly be described on Oneness . as has just been established earlier on. Thus. because our Rabb. Those who believe in the Oneness of Allaah Ta`ala worship the Independent. This is the Deen of Muslims. worship nothing and those who make a resemblance of Him worship idols. the meaning of any of the subtle phenomena which are in the realm of Rabbwiyah. those who deny His Attributes altogether. Indeed. because our Rabb.” “Since the interpretation of this ‘seeing’ or indeed. is by avoiding its interpretation and strictly adhering to the submission. are the results of making use of only one’s intellect and incorrect analogies. some of them make a resemblance of Allaah Ta`ala according to His Attributes and others negate His Attributes altogether. The Glorified and The Exalted can only possibly be described on Oneness and Absolute Singularity. especially in the ‘seeing’. has gone astray 1 and has failed to understand Allaah’s Glory. Anyone who does not guard himself against negating the Attributes of Allaah.67 – Muslims. Hence. Indeed moderation is the distinguishing factor between emergence and falling astray. and has failed to understand Allaah’s Glory.

3}. It is not possible for any of the creation to be in any way similar to The Creator. Hence the Deen of Allaah Ta`ala is just and moderate. if we consider the Mas`alah of the Attributes of Allaah Ta`ala. *********************************************** ******** “And no 1 creation is in any way like Him. That is. For example. there are no excesses in it. The negation is that they are unlike that of any other creation of Allaah Ta`ala. in any way whatsoever. He has no children and is not anyone’s child" {Surah Ikhlaas. His saying “And no creation is in any way like him” negates any comparison.68 – {Surah Ikhlaas. There is no partner. verses 2. verse 1} As Allaah Ta`ala says: "Say.it does not comprise of negation of the Being of Allaah Ta`ala nor does it assert a multitude of beings. The confirmation is that these Qualities of Allaah Ta`ala do exist in Him. equal. The statement of the Author which confirms the Oneness and Unity of Allaah Ta`ala. have always existed and will always be in existence. 3). if we take the Mas`alah of The Being (of Allaah Ta`ala) in the Kalimah of Towheed. As Allaah Ta`ala says: “There is none equal to Him (neither in His Being nor in His qualities)" {Surah Ikhlaas. Similarly. It confirms the Oneness of the Being of Allaah Ta`ala and negates the multitude of deities. everyone and everything needs Him). in His Being and Attributes.Aqeedatul Tahawi 2). It does not comprise of only assertions or complete negation. . negates His complete denial. and Absolute Singularity. . As Allaah Ta`ala says: "Allaah is Independent (while He needs no one and nothing. in it there is also assertion and negation. similarity or match to Allaah Ta`ala.” 1). 'He Allaah is One" . verse 4}.

If you desire confirmation regarding the Attributes of Allaah Ta`ala. the Vigilant. the Giver of security.69 – This is moderation and a mid-way. (None can compare with His being. the Fashioner Who has the most beautiful names. Whatever is in the heavens and the earth glorifies Him. the Mighty. the Wise (with absolute knowledge and wisdom)" {Surah Hashar. the Giver of peace. He is the Mighty (with absolute power). verses 22-24}. refer to: "There is nothing like Him (nothing can compare with His Being or His qualities) and He is the All Hearing. ‘Wasf’ refers to the being and ‘Na`at’ refers to Actions. By saying ‘His Exceptional Descriptives’ (Nu`ootul Fardaaniyah) means that there is none similar to Him. the Most Pure. the All Seeing" {Surah Shura. The way to this is the Qur`aan Majeed. He is Pure from whatever (partners) they (the Mushrikeen) ascribe to Him. by saying ‘His Unique Attributes’ (Sifaatil Wahdaaniyah) means that there is no equal that resembles Him. If one tends to the one end he will fall out and if he tends to the other. the Creator. in so far as the Being and Attributes of Allaah Ta`ala are concerned. If you require negation.Aqeedatul Tahawi . the Overpowering. He is the Sovereign. Hence. the Glorious. there is no Ilaah but He. he will falter and be deviated. which is a summary between negation and assertion. He is the Knower of the unseen and the seen. He is the Most Compassionate. the Most Merciful. refer to (the Aayat): He is Allaah.) He is Allaah. the Perfect Maker. Also the words ‘Wahdaaniyat’ and . He is Allaah besides Whom there is no Ilaah. attributes or actions. The (Arabic) words “Wasf” and “Na`at” are similar words with similar meanings. verse 11}.

verse 130}. And also with regard to everything that emanates from it. verse 8}. verse 49} It is therefore established that indeed everything has been created with limits and measures in so far as its creation. As Allaah Ta`ala says: “We have certainly created everything by (finely calculated) measure" {Surah Qamar. spiritual guidance. verse 126}. mineral wealth. *********************************************** ******** “He is beyond having limits 1 placed on Him. This means that everything. according to Allaah’s wisdom)" {Surah Hijr. actions and qualities are concerned.” 1). body. besides Allaah Ta`ala is restricted as far as its being. As Allaah Ta`ala says: Allaah surrounds (has knowledge of and is in control of) everything" {Surah Nisaa. soul and all other attributes are concerned.Aqeedatul Tahawi .70 – ‘Fardaaniyat’ differ from each other in that the former refers to the Being and the latter to Attributes. Alone. nothing can go beyond its specified and allotted limits. As Allaah Ta`ala says: Everything is perfectly stipulated with Him (nothing can exceed or be less than the periods and specifications He sets)"{Surah Ra'ad. food. These specified limits are the restraints of things. As Allaah Ta`ala says: “We have created it”. The only One Who can allow these limitations to be surpassed is Allaah Ta`ala. etc) and We send them down only in stipulated quantities (as the need arises. and He says: “We have revealed it. The Wise" {Surah Nisaa. verse 21}. since He is the Creator of everything and He is the Only One Who can do it. As Allaah Ta`ala says: "We have with Us the treasures of all things (rain.” . Allaah Ta`ala says: Allaah is The Possessor of abundance.

Allaah is Independent (while He needs no one and nothing. or having limbs 2 ” Or being restricted 1. But. To You is our return” {Surah Baqara. These Aayaat all relate to and confirm that indeed everything will end and return to Allaah Ta`ala. verse 109}. verse 285}. He encompasses everything. Allaah Ta`ala says: Verily the return (of every person on the Day of Qiyaamah) shall be to your Rabb" {Surah Alaq.71 – All these limitations and restrictions are encompassed by Allaah Ta`ala. 'He Allaah is One. everyone and everything needs Him)'" {Surah Ikhlaas. Allaah Ta`ala is limitless and interminable. whereas the creation is limited. (We ask) Your forgiveness. verse 42}. 1). This confirms that everything returns and will end up by Him. *********************************************** ******** “Or being restricted 1. . (O) our Rabb. So how can it be possible for the One Who encompasses everything to be restrained by anything? Hence it is confirmed by virtue of these Aayaat that the being and Attributes of Allaah Ta`ala are completely unrestrained and unlimited. This also confirms that He is free from limitations and terminations. or having limbs 2 2).Aqeedatul Tahawi . As Allaah Ta`ala says: The end (destination of every person) shall surely be to your Rabb (Who will evaluate your actions and either reward or punish you for them)" {Surah Najm. He will neither end nor return to anything. As Allaah Ta`ala says: "Say. Allaah Ta`ala says: to Him alone will all matters return (He will judge all matters on the Day of Qiyaamah)" {Surah Aal Imraan. verse 8}. Allaah Ta`ala says: “We hear (Allaah’s commands) and we obey.

“Be!” and it comes into being" {Surah Yaaseen. The explanation of this is that parts and limbs are from the compositions of matter.2} . These means are also amongst His creations and they all depend upon Him. The inference of parts and limbs is that they are objects that are different from one another and no two limbs are exactly the same. This is His Wisdom and not a sign of weakness. their meaning and import are as are appropriate to the Greatness and Being of Allaah Ta`ala. as Allaah Ta`ala says: “He Allaah is One”. Yes. the way of Islaam is that we regard . But. verse 82}.Aqeedatul Tahawi verses 1. eyes. it is confirmed that Allaah Ta`ala has no parts or limbs. Allaah Ta`ala is One and He is not separable into parts and segments. His only command is to say. as Allaah Ta`ala says: "When He wills anything. Allaah Ta`ala has placed means and has created things which He has made a means for the occurrence of other things. Allaah Ta`ala is free from breaking or being broken. the words used to describe Him are unlike the (same) words used to describe us. feet. Hence. He demonstrates His Greatness in the effecting of these means. in limbs there is the inference of breakages. His Actions are unlike ours. Also. and it is not that He depends on any of them. Hence. In fact. cheeks. Just like His Being is unlike ours. whereas Allaah Ta`ala is free from being segregated or separated. Take note! The names of limbs and parts that are used for Allaah Ta`ala in the Qur`aan and Sunnah. face. fingers. His Attributes are unlike ours. etc. whereas. are NOT in the meaning of the limbs and parts of man. even these means are His creations and they all depend upon Him. hand. nails. shin.72 – . similarly. like.

Indeed in this (parts. and Allaah Ta`ala is free from benefit and harm. as Allaah Ta`ala says: "surely Allaah is Independent of the entire universe" {Surah Aal Imraan. He does whatever He pleases. Indeed one of His Lofty names is “An-Naaf`i”. but to question regarding them is Bid`ah. there is a meaning of benefit. verse 11}.Aqeedatul Tahawi . He cannot be benefited or harmed. in that One Who is Independent from harm and benefit can be harmed or benefited. As Allaah Ta`ala says: Say.73 – these words upon their actual meaning.” Indeed we will not understand it nor can we comprehend it. Allaah Ta`ala is free from any wants or parts or elements. components). Is it possible or fathomable. verse 97}. to bring Imaan (faith) in them is Waajib. Allaah is Ever Aware of what you do (and will punish you for your sins)” {Surah Fatah. His saying: "When He . for benefit of man to benefit the Creator thereof? Or for the harm of man to harm the Creator thereof? It would then be a combination of opposites. “Who has any power against Allaah if He intends any harm to afflict you or if He intends any good to come to you? No (none has the power). He has created them and they are subjected and subservient to him. He does not have to earn anything. but their actual condition is unknown. and we say regarding them. as Imaam Maalik ‫ ر ا‬has said: “Indeed their meanings are known. *********************************************** ******** “Or parts 1” 1). because indeed He is the Owner of benefit and harm.

74 – wills anything. verse 82}. It is also established from the Ahaadith that Allaah Ta`ala is above and below everything. Allaah Ta`ala is above everything. Otherwise it would be a combination of opposites. left. And for Him Who encompasses all things. It is also established that He has full and total cognisance of all the directions.” 1). This demonstrates His Absolute Independence from all things. As Allaah Ta`ala says: "…whereas Allaah surrounds them from all over" {Surah Burooj. His only command is to say. So. by saying: “Allaah is Independent”. So since we have established that Allaah Ta`ala has no top or bottom. “Be!” and it comes into being" {Surah Yaaseen. verse 20}. If one considers the bottom. then this would not be possible because.Aqeedatul Tahawi . *********************************************** ******** “Nor is He contained by the six directions 1 as all created things are. Allaah Ta`ala is free of and beyond any of the six direction. Directions are behind everything and it encompasses all things. and His Attributes are All-Encompassing and there can be nothing above Him. then He is Baatin (internal) there is nothing below Him. if for example. Allaah Ta`ala negates His dependence on anything. since it is impossible for The Encompasser to be encompassed. then it implies that He encompasses from all the six directions. one says that there is a top of Allaah. because He encompasses everything. This means that He is independent of all and all are dependent on Him. When it is said that Allaah Ta`ala surrounds them from all over. it is not possible for anything to encompass Him or to be behind Him. front and back would follow suit. The right side is stipulated in . then the right.

He is the yardstick for them. He is behind the entire creation and He will be even there after them. In fact. how excellent are the people of the right! (They are referred to as the “people of the right” because they will receive the record of their actions in their right hands. in fact. This proves that no direction overwhelms Him. as He says: “And We are the Inheritors”. as Allaah Ta`ala says: So (the first group are) the people of the right (the average Mu'mineen).75 – accordance with Him. In short. after differentiating between the obedient and the disobedient. rather He overwhelms all directions. indicating entry into Jahannam. *********************************************** ******** . As Allaah Ta`ala says: "Wherever you turn. He overwhelms and encompasses all six directions. it is established that Allaah Ta`ala is not restricted to any of the six directions. and the entire creation walk behind Him. indicating entry into Jannah. how wretched are the people of the left! (They are referred to as the “people of the left” because they will receive the record of their actions in their left hands. He leads people onto the Path. you will find Allaah’s presence there" {Surah Baqara. because He is indeed The First. He will bring to light on the Day of Qiyaamah.) And (the second group are) the people of the left. the sincere and the insincere (Munaafiqeen).Aqeedatul Tahawi . verse 115}. leading them on.) He is behind the entire creation and ahead of them. Allaah Ta`ala is the criterion by which the directions are measured and not anyone or anything besides Him.

76 – “Al-Mi`raaj 1 (the Ascent through the heavens) is true. to whatever heights Allaah willed for Him. it assumed a new appearance and became more beautiful than any human can describe.Aqeedatul Tahawi . This is an indication towards the physical Mi`raaj. through the heavens. verse 1}. Indeed the Slave is an embodiment of body and soul. The second stage was the ascent from Masjid-e-Aqsa to the heavens and then onto the Sidratul Muntahaa. while awake 1.” 1). i. And then to Allaah Υ. (Rasulullaah ρ saw Jibra’eel υ there) When the Sidratul Muntahaa was covered by that which covered it. This was the first stage of the Ascent. Nabi ρ was taken by night 2. ‘And his heart . *********************************************** ******** “And ascended in his bodily form. As Allaah Ta`ala says: "He (Rasulullaah ρ) certainly saw him (Jibra’eel υ in his original form) once more (a second time) at the Sidratul Muntahaa (when Rasulullaah ρ went on the miraculous journey of Mi’raaj) close to which is Jannahul Ma’waa. from Masjid-eHaraam to Masjid-e-Aqsa.)" {Surah Najm.e. As Allaah Ta`ala says: "Pure is that Being Who transported His slave (Rasulullaah ρ) by night from Masjidul Haraam (in Makkah) to Masjidul Aqsa (in Jerusalem)" {Surah Bani Israa'eel. not just a soul. (When the Sidratul Muntahaa was covered by magnificent colours or angels. Allaah ennobled in the way that He ennobled him and revealed to him what He revealed to him. otherwise it would have been said that he was taken by soul or his soul was taken. verses 13-16}. 2).

it could not have been classified as a Mu`jizah. ‘And his heart was not mistaken about what it saw’. If the Mi`raaj did not took place in a sleep or with soul only. 1). Allaah blessed him and granted him peace in this world and the next. as an honour to quench the thirst of his Ummat on the Day of Qiyaamah) is true. AlHowdh 2 (the Pool which Allaah will grant Nabi sallallahu alaihi wasallam. therefore.” It is reported in Bukhari Shareef from Rasulullaah ρ: “Indeed I will precede you at the Howdh and whoever . Allaah blessed him and granted him peace in this world and the next. Al-Howdh 2 (the Pool which Allaah will grant Nabi sallallahu alaihi wasallam. As Allaah Ta`ala says: "Verily We have granted you (O Rasulullaah ρ!) the Al Kowthar" {Surah Kowthar. This is possible with a non-Nabi also. Allaah ennobled in the way that He ennobled him and revealed to him what He revealed to him.Aqeedatul Tahawi .” He said: “It is a pond which I have been granted by Allaah Υ in Jannah…. then it would not have been any extraordinary feat. through the heavens. to whatever heights Allaah willed for Him.” And ascended in his bodily form. as an honour to quench the thirst of his Ummat on the Day of Qiyaamah) is true. Rasulullaah ρ said: “Do you know what is Kowthar?” The Sahaabah replied: “Allaah and His Rasool know best. AlShifa`ah 3.77 – was not mistaken about what it saw’. (the Intercession which is stored up for Muslims). Indeed this is a miracle which did not take place except in the state of wakefulness. while awake 1. verse }. is true. 2). as related in the consistent and confirmed Ahaadith.

Also. there will be the Intercession for the sinners. verse 23}. Imaam Ibn Katheer ‫ ر ا‬has written a detailed exegesis on this subject in his famous work of “Al-Bidaayah wan Nihaayah”. Allaah Ta`ala says: "only the one with whom He is pleased will be able to intercede (on behalf of anyone on the Day of Qiyaamah)"{Surah Ambiyaa. (the Intercession which is stored up for Muslims). It has been reported from more than 30 Sahaabah. there will be different types of Intercessors from amongst the Believers. the Intercession for the raising of the stages in Jannah. as related in the consistent and confirmed Ahaadith. the “Shafaa`atul Kubra” (Great Intercession) will be in favour of all mankind. the . so that the reckoning may begin. Intercession begins with negation so that the people may not depend upon or rely on the intercession of their Auliyaa or pious predecessors. is true.” The Ahaadith that have been reported regarding this have reached the level of Tawaatur (Consistent and authentic). As Allaah Ta`ala says: Intercession (on behalf of anyone) cannot profit (another) in His presence. as is reported in the Ahaadith.78 – passes by will have a drink from it. the Ambiyaa. The Intercession (on the day of Qiyaamah) will be of different stages. except for the one whom He permits (intercession)" {Surah Saba. Al-Shifa`ah 3. Whosoever drinks from it will never be thirsty thereafter. 3). whosoever desires. the Angels. verse 28}.Aqeedatul Tahawi . he may refer to it. the Intercession for the salvation of those who have already been entered into the Fire. etc.

verse 97}. As Allaah Ta`ala says: "(Remember also the time before man was sent to earth) When your Rabb extracted from the backs of the children of Aadam their descendants and (after proving to them that He is their Rabb) called them to witness over themselves saying. Allaah knew2. As Allaah Ta`ala says: A group shall be in Jannah. verse 172}. the exact number of those who would enter Jannah and the exact number of those who would enter the Fire. This number will neither be increased nor decreased. “Certainly! We testify to it” {Surah A'raaf. “Am I not your Rabb?” They replied.79 – Ulama. the Sulahaa (Pious). 1). the exact number of those who would enter Jannah and the exact number of those who would enter the Fire. etc. Allaah knew2. which are done exactly as Allaah knew they would be done. This is clear based on His Knowledge. Everyone is eased4 to what he was created for. As Allaah Ta`ala says: "He has knowledge of their conditions and He keeps meticulous count of everything" {Surah Jinn. before the existence of time. the Huffaaz. 2).” The covenant1 which Allaah made with Hadhrat Aadam and his offspring is true. *********************************************** ******** “The covenant1 which Allaah made with Hadhrat Aadam and his offspring is true. The same applies to all actions3 done by people. verse 7}. before the existence of time. verse 28}. And this number (of .Aqeedatul Tahawi . the Shuhadaa (Martyrs). while another shall be in the Blaze (Jahannam)" {Surah Shura. As Allaah Ta`ala says: "verily Allaah has knowledge of all things" {Surah Maa'idah.

” 1). Because actions are created by Allaah Υ. 3). As Allaah Ta`ala says: "Verily those who commit kufr and die as Kuffaar. the earth full of gold shall never be accepted from any of them if they ever wish to offer it . verses 5-10}. As Allaah Ta`ala says: “Does the One Who created (you and your actions) not know" {Surah Mulk. verse 96} And everything that He creates. This number will neither be increased nor decreased. He knows about it before He creates it. verse 14} Everyone is eased4 to what he was created for. He says: “And Allaah has created you and whatever you do” {Surah Saaffaat. 4). which are done exactly as Allaah knew they would be done. *********************************************** ******** “And it is the action1 with which a man’s life is sealed which dictates his fate. who has Taqwa and who believes in the most beautiful word (the Kalimah) We shall make the (means to attain) great comfort (Jannah) easy for him (by making it easy for him to carry out good deeds).Aqeedatul Tahawi . As for the one who is miserly and indifferent (towards the truth of Islaam) and who rejects the most beautiful word (the Kalimah) We shall make the (means to attain) great grief (Jahannam) easy for him (by making it easy for him to commit sins)" {Surah Layl. As Allaah Ta`ala says: As for the one (the Mu'min) who gives (charity to the needy). The same applies to all actions3 done by people.80 – the inmates of Jannah and Jahannam) is also included in this encompassing.

For them shall be a painful punishment and they shall have no helpers (to save them from Allaah’s punishment)" {Surah Aal Imraan. which will warrant for them a painful and a fearful punishment.e. The warning is on this final condition of their lives. then it would have meant that even the person who died as a kaafir in our eyes. die as Kuffaar. when death presents itself before any of them (and they can see the angels of death before them). i.e. Had the Aayat read: “Indeed those who are kaafir or they die”. Such people will never be forgiven). In fact. This is a point of reflection in that Allaah Ta`ala is not merely stating that they just die. verse 18}. ‘Now I repent!’ Nor is it (forgiveness) for those who die as Kuffaar (and who repent in the Aakhirah.Aqeedatul Tahawi . For them shall be a painful punishment and they shall have no helpers (to save them from Allaah’s punishment)" {Surah Aal Imraan. Allaah Ta`ala says: "Forgiveness is not for those who (continue to) commit evil acts (without repenting) and then. but that they die whilst in the state of kufr. but it is to demonstrate the end condition of their death. i. yet he was a Mu`min. verse 91}. he says. The object here is not to explain the mere dying of the kufaar.81 – as ransom (to save themselves from punishment on the Day of Qiyaamah). This object would not have been fully achieved except by the words. the earth full of gold shall never be accepted from any of them if they ever wish to offer it as ransom (to save themselves from punishment on the Day of Qiyaamah). verse 91}. . he made Taubah and his Taubah was accepted by Allaah Ta`ala. Allaah Ta`ala did not shackle the Truth by His saying: "Verily those who commit kufr and die as Kuffaar. We have prepared for such people a painful punishment" {Surah Nisaa. He Subhaanahu Wa Ta`ala added the words: die as Kuffaar. they die whilst upon kufr.

and (yet) he is from amongst the inmates of Jannah. indeed. and those who are wretched are wretched by the decree of Allaah. whether a person died as a kaafir or a Believer.” This Hadith is a commentary of these Aayaat. in the eyes of the people. and no angel near the . It is for this reason that Allaah Ta`ala added the words die as Kuffaar. i. and its final moments came in that condition. will not change until eternity. The exact nature 2 of the Decree is Allaah’s secret in His creation. Thus we learn from this that the retribution of anything is in accordance to the condition of its final moments. (yet) he is from amongst the inmates of the Fire. and indeed a man carries out the actions of the inmates of the Fire.Aqeedatul Tahawi . death is the completion and the conclusion of one’s life and not the thing which brings to an abrupt end. in the eyes of the people.82 – and his Imaan was accepted prior to his death. This confirms that the final and decisive moment in a person’s life is the last stage. then that person would also be liable for the punishment. *********************************************** ******** “Those who are fortunate 1 are fortunate by the Decree of Allaah. that which is connected to the final condition of Imaan. which prove to us that a person’s final actions and condition will be the decisive factor in this world and the Hereafter. This would have necessitated that a person’s end condition meant nothing. This is the meaning of the saying of Rasulullaah ρ.” The following is added in Bukhaari: “And indeed (the decisive) actions are those at (the time of) death. as stated in the Bukhaari and Muslim: “Indeed a person who carries out the actions of the inmates of Jannah. The final moments of a person’s life.e. Thus. It is that condition upon which it was steadfast upon.

Or it is said that guidance and deviation are the effects of good and bad fortune that are inherent in a person. This in sum is what those of Allaah’s friends with enlightened hearts need to know and constitutes the degree of those firmly endowed with knowledge. and forbidden them to enquire about it. So be extremely careful about thinking and reflecting on this matter or letting doubts about it assail you. Delving into it and reflecting too much about it only leads to destruction and loss. As Allaah Ta`ala says: "There can be no guide for the one whom Allaah sends astray and none can mislead the one whom Allaah guides" {Surah Zumar. and those who are wretched are wretched by the decree of Allaah. nor Rasul sent with a Message. the effected are from the Decree of Allaah Ta`ala. has been given knowledge of it. An unfortunate person is one who is astray. 1).37}. and anyone who goes against a judgement of the Qur`aan is an unbeliever. since they are created by Him. Both these are in accordance to the Decree and Will of Allaah Ta`ala. and results in rebelliousness.83 – Throne. and no angel near the Throne. because Allaah has kept knowledge of the Decree away from human beings. Delving . For there are two kinds of knowledge.’ So anyone who asks: ‘Why did Allaah do that?’ has gone against a judgement of the Qur`aan. verses 36. then all the more.Aqeedatul Tahawi . has been given knowledge of it.” “Those who are fortunate 1 are fortunate by the Decree of Allaah. A fortunate person is a rightly guided one. saying in His Book: ‘He is not asked about what He does. If effects are from amongst the Decrees of Allaah Ta`ala. The exact nature 2 of the Decree is Allaah’s secret in His creation. but they are asked. nor Rasul sent with a Message.

Except that the source and core of Taqdeer. saying in His Book: ‘He is not asked about what He does. and results in rebelliousness. He is the One Who intends kufr for the Kaafir. and its ruling is concerned they are understandable and it is not such that it boggles the mind or intellect. He created everything and measured it according to proper measure. . Indeed Allaah Ta`ala created his slaves and their actions.Aqeedatul Tahawi . Thus. For there are two kinds of knowledge. but they are asked. 2). it is a secret from amongst the secrets of Allaah Ta`ala. So be extremely careful about thinking and reflecting on this matter or letting doubts about it assail you. but we will be asked regarding our actions. it is from amongst the absolute beliefs of our Deen. and anyone who goes against a judgement of the Qur`aan is an unbeliever. as far as the actual Mas`alah is concerned. He is not asked about it.84 – into it and reflecting too much about it only leads to destruction and loss. Everything is subservient to the Will and Decree of Allaah Ta`ala. as has been explained with the rational and revealed proofs. because Allaah has kept knowledge of the Decree away from human beings. and He creates it and Wills it.’ So anyone who asks: ‘Why did Allaah do that?’ has gone against a judgement of the Qur`aan. It is an actions from amongst the Actions of Allaah Ta`ala. As far as the basic Mas`alah regarding Qadr (predestination/Decree of Allaah Ta`ala) is concerned. The difference between Masheeyat (Divine Decree) and Ridaa (Divine approval/Pleasure) will be explained later on. and forbidden them to enquire about it. This in sum is what those of Allaah’s friends with enlightened hearts need to know and constitutes the degree of those firmly endowed with knowledge. which is beyond the understanding and intellect of the human mind.

and claiming the knowledge that is inaccessible is disbelief. which is very delicate and extremely subtle. that person who believes in the Oneness of Allaah Ta`ala and belies the concept of Taqdeer. Belief can only be firm when accessible knowledge is accepted and inaccessible knowledge is not sought after. Deviate are the ones who delve into it and successful are the ones who accept and believe in it. All (the Muhkamaat and the Mutashaabihaat) are from our . This is from the rules of Towheed. his belying destroys his belief in Towheed. this is another matter.Aqeedatul Tahawi . As Allaah Ta`ala says: "Those who are sound in knowledge (who are not proud and are content with their intellectual achievements and the strength of their Imaan) say. This is the knowledge of the Shari'ah. *********************************************** ******** “Knowledge which is accessible 1 to created beings and knowledge which is inaccessible 2 to created beings. None understands the reality of it. May Allaah Ta`ala save us from such misfortunes.” “Knowledge which is accessible 1 to created beings 1). This refers to that knowledge that was brought by the Ambiyaa ‫ . As for the basis and the core of the Masa`ala of Qadr.85 – but He is not pleased with it. “We believe in them (because our intellect falls short of understanding them). Denying the knowledge that is accessible is disbelief. He has Willed it in accordance to His Divine Wisdom. The understanding and the intellect of man cannot comprehend it. This is on the level of those who delve deep into knowledge. besides Allaah Υ. ا م‬which was concise and detailed. comprised of negations and confirmations. Its understanding and comprehension is far beyond the intellect of man. Hence.

Also. which excludes forgetfulness.Aqeedatul Tahawi . Only He will make it . Belief can only be firm when accessible knowledge is accepted and inaccessible knowledge is not sought after. narratives. This is the knowledge of the Shari'ah. either by thought or reflection. so follow me and I shall show you the straight path” {Surah Maryam. as Allaah Ta`ala says: "They ask you (O Muhammad ε) about Qiyaamah. the knowledge of the advent of Qiyaamah. verse 43}. There is no way to understanding this type of knowledge. Everything besides this is the inaccessible knowledge. etc. and claiming the knowledge that is inaccessible is disbelief. from Hadhrat Ibraheem υ: "O my father! Such knowledge has come to me that has not come to you. Denying the knowledge that is accessible is disbelief.” 2). and knowledge which is inaccessible 2 to created beings. verse 85}. This is all that is accessible in the Qur`aan Majeed and Sunnah. like experience. He has prohibited them from probing into it. Also. examples. verse 7}.” None take heed besides men of understanding" {Surah Aal Imraan. An example of this knowledge is the secrets of predestination which Allaah Ta`ala has concealed from man. As Allaah Ta`ala says: "You have been granted only a little bit of knowledge" {Surah Bani Israa'eel. As Allaah Ta`ala said. As Allaah Ta`ala says: "Hold fast to what (commands) the Rasool ρ gives you and refrain from what (actions) He prevents you (because whatever he instructs you is from Allaah)" {Surah Hashar. “The knowledge of this is with my Rabb (only Allaah knows when it will occur). when will it occur? Say. verse 7}.86 – Rabb. This is the knowledge which is accessible. with all its corollaries. the knowledge of the reality of the Rooh (soul).

Say.87 – appear it on its time. as Allaah Ta`ala says: "With Him are the keys (the knowledge) of the unseen.Aqeedatul Tahawi . but most people do not know.” (We are aware only of the signs of Qiyaamah. whose existence Allaah had written on the .” They ask you as if you have perfect knowledge of it.)" {Surah A'raaf. verse 187}. He sends the rains and knows (the details of) what is in the wombs (such as the character and future of the child). Also the knowledge of the principles of the unseen. May Allaah Ta`ala save us from such beliefs. about which none besides Him has any knowledge" {Surah An'aam. is amongst the atheists and deviates. That person who claims to know that knowledge which is hidden from man. Undoubtedly Allaah is All Knowing (only He knows all of these things and everything else). he is amongst the Kaafireen. *********************************************** ******** “We believe in Al-Lowh 1 (the Tablet) and Al-Qalam 2 (the Pen) and in everything written on it. It (the occurrence of Qiyaamah) will be weighty on the heavens and the earth and will appear suddenly. That person who denies anything of that which Rasulullaah ρ brings. “The knowledge of this is only with Allaah. A soul does not know what it will earn tomorrow and neither does it know in which land it will die. as mentioned by Rasulullaah ρ. verse 59}. Informed" {Surah Luqmaan. verse 34}. as Allaah Ta`ala says: "Verily the knowledge of (when) Qiyaamah (will come) is only with Allaah. Also the knowledge of the condition of the ability of creation and eternity or the knowledge of their reality. Even if all created beings were to gather together to make something fail to exist.

And if all created beings were to gather together to make something exist which Allaah had not written on it. verse 75}. and Al-Qalam 2 (the Pen) and in everything written on it. We believe in Al-Lowh 1 (the Tablet) 1). in which nothing is ever changed)" {Surah Ra'ad. they would not be able to do so. 2). verse 39}. As Allaah Ta`ala says: "Noon (Only Allaah knows the correct meaning of this letter). With Him is the Mother (Original) of Books (the Lowhul Mahfoodh. they would not be able to do so. they would not be able to do so.Aqeedatul Tahawi . As Allaah Ta`ala says: "Every hidden thing in the heavens and the earth is recorded in the clear book (the “Lowhul Mahfoodh”)" {Surah Naml. so that it may apply to them as well). verses 21. As Allaah Ta`ala says: "But it is the Glorious Qur'aan (which is recorded) in the Lowhul Mahfoodh” ("The Preserved Tablet" which cannot be altered in any way)"{Surah Burooj.88 – Tablet. As Allaah Ta`ala says: "Allaah erases (from a Shari'ah) whatever (laws of a previous Shari'ah) He wills and keeps in place (whatever laws He wills.22}. whose existence Allaah had written on the Tablet. And if all created beings were to gather together to make something exist which Allaah had not written on it. The Pen has dried having written down all that will be in existence until the Day of Qiyaamah. they would not be able to do so. Even if all created beings were to gather together to make something fail to exist. By the oath of the pen (that recorded the destiny of creation on the “Lowhul . The Pen has dried having written down all that will be in existence until the Day of Qiyaamah.

he would have never missed it. verse 1}. We are indeed the scribes of it (We meticulously record their every action)" {Surah Ambiyaa. Refer to Tafseer-e-Azeezi regarding this Aayat. It is necessary for the servant to know that Allaah already Knows everything that is going to happen 2 in his Creation and has Decreed it in a detailed and decisive way. his effort will not be unappreciated in the least (he will be rewarded for every good act regardless of how insignificant it may seem). It is necessary for the servant to know that Allaah already Knows everything that is going to happen 2 in his Creation and has Decreed it in a detailed and decisive way.” “Whatever a person has missed 1 he would never have got it. *********************************************** ******** “Whatever a person has missed 1 he would never have got it. verse 94}. and whatever he gets. It is the best and most honoured of all pens. The Ulama have enumerated them in their Kitaabs. The Pens are many. he would have never missed it. 1).” . The necessary commentary on this subject has already passed. This is the Pen that is the first of all pens. As Allaah Ta`ala says: "Whoever does a good act as a Mu'min. This is similar to the words of a Hadith regarding the Mas`alah of Qadr. and whatever he gets.Aqeedatul Tahawi .89 – Mahfoodh”) and by (the oath of) what they (the angels who record the actions of people) write!" {Surah Qalam.

the world/the grave). verse 59}. Everything is (recorded) in the Clear Book (the “Lowhul Mahfoodh”)" {Surah Hood. Every grain in the darkness of the earth and every moist and dry thing is (recorded) in the clear Book (the Lowhul Mahfoodh)" {Surah An'aam. He knows what they hide as well as what they disclose. As Allaah Ta`ala says: "Behold! Verily they (some people) turn their chests so that they may hide from Him. Allaah Ta`ala says: "Say. 'Whether you hide (from people) or reveal (to them) what is in your bosoms (in your hearts. verse 14}. verse 60}. He has knowledge of the secrets of their hearts (their thoughts and intentions)" {Surah Hood. Behold! (Even) When they wear their clothes (thinking that they are hiding themselves from Allaah). As Allaah Ta`ala says: “Does the One Who created (you and your actions) not know" {Surah Mulk. verse 6}. verse 5}. He knows the place where they will stay (for a longer period – Jannah or Jahannam) and the place where they will be kept in trust (for a shorter period.Aqeedatul Tahawi . such as your friendship with the Kaafiroon). He is (even) Aware of every leaf falling from a tree. As Allaah Ta`ala says: "He knows what is on the land and within the oceans. Undoubtedly. Allaah Ta`ala says: "He is the One Who raises your souls (from your bodies) by night (when you sleep). knows what you do by day and awakens you (after your sleep) to complete the fixed term (of your life). And as Allaah Ta`ala says: "The responsibility of sustaining every creature on earth rests with Allaah. He knows . Allaah knows it (nothing is hidden from Him). Then (after you die) to Him is your return and He shall inform you of (take you to task for) what you used to do" {Surah An'aam.90 – 2).

philosophers. are refuting His Power and knowledge and they are not believers. and there is none to release the mercy that He withholds.Aqeedatul Tahawi . As Allaah Ta`ala says: "There is none to withhold the mercy Allaah opens to His people (such as rain. etc. Saaibeen. or erase it or change 3 it. Those who refute this. These Aayaat is a clear refutation of their beliefs. or add 2 to it. All this is written by Him in the Mother of all Kitaabs (Al-Lahw Al Mahfooz). Indeed Allaah Ta`ala has destined everything to the finest detail even before its creation.” “There is nothing that He has created in either the heavens or the earth that can contradict it 1. Thus. sustenance. He Knows it before it is created and even after it is created. spiritual upliftment). This falsification necessitates their refutation of His knowledge being All-Encompassing. 1). All this is included in falsifying Taqdeer. and Allaah is Able to do all things (including punishing the wrongdoers)'" {Surah Aal Imraan. He is the Mighty (Able to do as He pleases without anyone to challenge . is happening and will happen until eternity. *********************************************** ******** “There is nothing that He has created in either the heavens or the earth that can contradict it 1.91 – what is in the heavens and what is in the earth. verse 29}. in their refuting His Knowledge of things before its creation. like the Mushrikeen. He is knowledgeable of all that has happened. Many have gone astray on this point.

As Allaah Ta`ala says: "If Allaah afflicts you with (any) harm.Aqeedatul Tahawi . verse 34}. That is. none can revoke His Command. verse 41}. He is swift in reckoning (calling people to account for their actions)" {Surah Ra'ad. the Most Merciful" {Surah Yunus υ. (On the contrary. As Allaah Ta`ala says: "Allaah increases in His creation as He pleases (making some larger and more powerful than others). Verily Allaah has power over all . And there is no created 3 thing except with His creation. As Allaah Ta`ala says: "There is none to alter the words (decrees and promises) of Allaah" {Surah An'aam. verse 2}. the Wise (knows exactly when and on whom to shower His mercy)" {Surah Faatir. then none can prevent His grace (none can stop the good from reaching you). This applies whether the Command is regarding a hidden or clear matter.) If He intends (any) good for you.” “Or increase 1 it 1). He bestows His grace on those of His bondsmen whom He pleases and He is the Most Forgiving. there is none who can contradict or revoke His Commands. *********************************************** ******** “Or increase 1 it or decrease 2 it in any way. verse 107}. or erase it or change 3 it.” 3).92 – Him). or add 2 to it. 2). none can remove it besides Him. As Allaah Ta`ala says: "Allaah commands (His creation) and there is none to avert (prevent) His command.

verse 73}.Aqeedatul Tahawi . and since He has the Power and Ability to increase. Thus He is the One Who decreases in His creation. Allaah commands (His creation) and there is none to avert (prevent) His command. None else has power over this besides Him since He is the Creator and none else. and there is no increaser in the creation but Him. verse41 }. but Him. verse 1}. At-Takween means to create. or decrease 2 it in any way. There is none to command the creation but Him and there is none to increase in His Commands but He. There is no creator of creation.” 3). He is swift in reckoning (calling people to account for their actions)" {Surah Ra'ad. A thing can neither be a created thing except by His creation nor a formed or shaped thing except by His forming or shaping. This . As Allaah Ta`ala says: "Indeed those (gods) that you worship besides Allaah can never even create (something as little and insignificant as) a fly (which Allaah has created in great abundance) even though all of them join forces in this effort. It is simpler to decrease than to increase. He can all the easier decrease as well. 2). they (are so helpless that they) cannot (even) retrieve it. And there is no created 3 thing except with His creation. (In fact.93 – things" {Surah Faatir. As Allaah Ta`ala says: "Do they (the Kuffaar) not see that We have been reducing the land (that they control) from its borders (by handing it over to the Muslims as they conquests continue). because there is only One Creator.) If a (weak and insignificant) fly has to steal anything from them (from these gods). and there is none else. The seeker (the Mushrikeen) and the sought (their gods) are both weak (feeble and helpless)" {Surah Hajj.

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applies to all qualities. A thing can neither be blessed except with His Mercy nor sanctified except with His Munificence. A person can neither be knowledgeable except with His bestowing of Knowledge neither an owner except with His granting ownership. None can be sustained except with His Sustenance nor be led astray except with His misleading nor be guided aright except with His guidance, etc. etc. There is neither a creator except He nor any shaper except He. There is no Most Merciful, except He or Sustainer except He, or Guider except He, or Teacher except He, or All Wise, except He, etc. etc. This is so because there is No deity but He. This is the crux and basis of our belief. We believe that everything happens with His Orders and Knowledge. He is the Creator and Protector. *********************************************** ******** “And At-Takween 1 (creation) is not executed except with beauty and perfection. This 2 is a fundamental aspect of belief and a necessary element of all knowledge and recognition of Allaah’s Oneness and Rabubiyyat. As Allaah says in His Book: ‘He created everything and Decreed it in a detailed way’. And He also says: ‘Allaah’s Command is always a decided Decree.’” “And At-Takween 1 (creation) is not executed except with beauty and perfection. 1). As Allaah Ta`ala says: "(This is all) The doing of Allaah Who perfects everything (just as Allaah grants strength to weak things, so too can He weaken strong things like the mountains). Indeed He is Informed (fully aware) of what you do (and will take you to task for the wrong you do)" {Surah Naml, verse 88}.

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This 2 is a fundamental aspect of belief and a necessary element of all knowledge and recognition of Allaah’s Oneness and Rabubiyyat. As Allaah says in His Book: ‘He created everything and Decreed it in a detailed way’. And He also says: ‘Allaah’s Command is always a decided Decree.’” 2). Because indeed Imaan is not straightened except with recognition, and the basis of recognition is the acceptance of the Oneness of Allaah Ta`ala. Towheed is not complete except with the following two points: The first point is Towheed in Khalq, i.e. there is creator except Allaah Ta`ala, and there is no shaper except Allaah. Also, Towheed in Rabwiyyah, i.e. there is no Rabb except Allaah Ta`ala, and there is no benefactor or harmer except Allaah. The second point on Towheed is Amr, i.e. there is no maker in the laws of Deen except Allaah Ta`ala, there is no ruler/judge except Allaah, there is indeed no Command except from Allaah Ta`ala. He has ordered that we worship none but He. Both of these aspects of Towheed cannot be recognised except with belief in Taqdeer, in that there is none who destines fate except Allaah Ta`ala. He is the One Who created all the creation and He has chalked out their respective fates. He is the One Who issues the Commands. He has destined their lives and has stipulated their demises. He has ordained the Shari'ah and has abrogated it as He desired. Everything is recorded in The Book. He can efface what He desires and confirm what He Wills. It is for this reason that Sheikh ‫ ر ا‬repeats the issues of the creation and Towheed. These are from amongst the basis of the Deen

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and the principles of recognition. Hence he has also quoted the two Aayaat, stated above. *********************************************** ********“So woe to anyone who argues with Allaah concerning the Decree and who, with a sick heart 1, starts delving into this matter. In his delusory 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.” 1). As Allaah Ta`ala says: "Is he who was dead (as a Kaafir), then We granted him life (guided him to Islaam) and gave him a light (Imaan) by which he may walk among people better than someone (a Kaafir) like him who is in a multitude of darkness (kufr and sin) from which he will not come out (who will die as a Kaafir)?" {Surah An'aam, verse 122}. That is he was dead in disbelief and We gave him the life of Imaan. Hence, a pure and believing heart is a living heart. If falsehood and distasteful things are presented before it, it naturally flees therefrom and dislikes and hates it. It is not inclined towards it. Contrary to a heart which is dead with kufr and deviation. This type of heart cannot differentiate between good and evil, virtue and sin. It, due to its weakness inclines towards whatever is presented to it, in accordance to its sickness. There are two types of sicknesses of the heart; sickness in knowledge, this is the sickness of doubt; and the sickness of actions which is the sickness of desires. *********************************************** ********“Al-Arsh 1 (the Throne) and Al-Kursi 2 (the Chair) are true, as Allaah had explained in The Qur`aan. He is Independent 3 of the Throne and whatever is beneath it. He encompasses 4 everything above it.”

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1). As Allaah Ta`ala says: "(Allaah is) The Exalter of ranks (the One Who raises our status) and the Owner of the Throne" {Surah Mu'min, verse 15}. Allaah Ta`ala says: He is the Most Forgiving, All Loving, Owner of the Throne, the Majestic…" {Surah Burooj, verses 14-15}. As Allaah Ta`ala says: "There is no Ilaah but Him. He is the Rabb of the Glorious Throne" {Surah Mu'minoon, verse 116}. The existence of the Throne is established from these Aayaat, with varying qualities. and Al-Kursi 2 (the Chair) are true, as Allaah had explained in The Qur`aan. 2). As Allaah Ta`ala says: "His Kursi (throne) includes the heavens and the earth (and whatever is within them) and He never tires of caring for them. He is High (above His creation), The Tremendous (the Supreme)" {Surah Baqara, verse 255}. Al-Kursi is like a stairs for the Arsh, that leads up to the it. It has stages upon stages, as interpreted by Haafiz Ibn Katheer ‫ ر ا‬in Al-Bidaayah Wan Nihaayah.

He is Independent 3 of the Throne and whatever is beneath it. 3). Because He Υ is its Rabb and Owner, as He says: "On Him only do I rely and He is the Rabb of the glorious Throne" {Surah Taubah, verse 129}. The Rabb of anything is not dependant on it, in fact He is independent of it. It would be a clash of opposites if the Rabb (Nourisher) is independent of the marboob (nourished) and that He is

As Allaah Ta`ala says: "Behold! He Encompasses everything" {Surah HaaMeem Sajdah.Aqeedatul Tahawi . He has created it so that He may. This would be spurious. We say 2 with belief. Indeed the object of encompassment is a great and limitless encompassment. This explanation has already passed. and the Books which were revealed to the Messengers. His protection. The object of encompassment is not like that of a ship and the creation is within it. He is Most High and Magnanimous. verse 54}. His Power. The Arsh is a place wherefrom His Orders and Plans are sent forth. All the people and particles of all the universes and worlds are subservient to His Magnanimous Attributes. We believe 4 in the Angels. An atom cannot be compared to the entire universe. make known His Quality of Ownership over it. the Arsh is like a dome upon the universe.98 – dependant on it. It is as though it encompasses everything that is beneath it.” . Allaah Ta`ala is much more superior than that. acceptance and submission that Allaah took Ibraheem as an intimate friend and that He spoke directly to Moosa 3. Also. thereby.” 4). He encompasses 4 everything above it. His Planning and Arrangement encompasses all. which expound His Perfection. *********************************************** ******** “And what He has created is incapable 1 of encompassing Him. His knowledge. and Allaah Ta`ala Encompasses the Arsh and everything that is above it and below it. All this is attributed to His Greatness. and the Ambiyaa.

Aqeedatul Tahawi . As Allaah Ta`ala says: "while they are unable to encompass (comprehend) His knowledge (they will never be able to know all that Allaah knows)" {Surah TaaHaa. 3). and there is no correlation between the Ever-Living and the newly created. Logic and intelligence refutes such a claim. As Allaah Ta`ala says. Also. and the Books which were revealed to the Messengers. "Allaah chose Ibraheem υ for a (sincere) friend" {Surah Nisaa. We say 2 with belief. it is not possible for the Encompasser to be encompassed. and that He spoke directly to Moosa 3. Sheikh mentions this as a refutation to the Mu`tazilas and philosophers who claim that affection and friendship (which is perfect affection) cannot be achieved except with correlation between the lover and the beloved. verse 110}. or action or planning. The explanation of this passed in the discussion of the Qur`aan being the Speech of Allaah Ta`ala. 1). He cannot be encompassed by knowledge. verse 164}.99 – “And what He has created is incapable 1 of encompassing Him. This would be a case of clashing of opposites. This is a false and spurious claim. and the Ambiyaa.” . acceptance and submission that Allaah took Ibraheem as an intimate friend 2). As Allaah Ta`ala says: "Allaah specially (directly) spoke to Moosa υ" {Surah Nisaa. We believe 4 in the Angels. verse 125}. or power.

His Books and His Rusul. the Last Day (the Day of Qiyaamah). that person who differentiates between Allaah and His Ambiyaa ‫ . such people are true Kaafiroon. verse 136}. the angels. His angels. His Angels. who seek to draw a distinction between Allaah and His Rusul (by believing in Allaah and not in His Rusul). verse 177}. His Books. and the Ambiyaa ‫{ "… ا م‬Surah Baqara. verse 285}.” and who seek to adopt a path between these (between Imaan and kufr). he is according to the ruling of the Qur`aan a Kaafir and a deviate. As Allaah Ta`ala says: "Whoever disbelieves in Allaah. (They say) “We make no distinction between one and another messenger" {Surah Baqara.Aqeedatul Tahawi . We have prepared for the Kaafiroon a disgraceful punishment" {Surah Nisaa. indeed such a person is also a Kaafir and renegade of Islaam. As Allaah Ta`ala says: "The Rasool (Muhammad ε) believed in that which has been revealed to him from his Rabb and (so do) the Mu'mineen. Also. as per their motives) and disbelieve in some (as per their whims). but (a person of) righteousness is that person who believes in Allaah. His Messengers. who is far from the Truth and Imaan. His . His Rusul and the Last Day. As Allaah Ta`ala says: "Indeed those who disbelieve in (reject) Allaah and His Rusul. Hence the fundamentals of Imaan are seven: Belief (Imaan) in Allaah Ta`ala. ا م‬and he believes in some and falsifies others. As Allaah Ta`ala says: "Righteousness is not that you turn your faces towards the east or west (during salaah). His angels. Thus whosoever refutes this.100 – 4). Each one believes in Allaah. those who say. “We believe in some (Rusul. the Books. verses 50-51}. then he has indeed wandered far astray (regardless of the claims he makes)" {Surah Nisaa.

*********************************************** ******** “And we bear witness that they were all following the manifest Truth.Aqeedatul Tahawi . We make no distinction between any of them (between any of the Ambiyaa by . verse 102}.The title of Muslims for this Ummat was from before its existence and will also be after its passing on. As Allaah Ta`ala says from Hadhrat Ibraheem υ: “O our Rabb! Make us obedient to You and make from our descendants a nation that is also obedient to You" {Surah Baqara. verse 128}. “We have Imaan in Allaah. As Allaah Ta`ala says: "Follow the religion of your father Ibraheem υ. as is borne out by the text of the Qur`aan Majeed: "O you who have Imaan! Fear Allaah as He should be feared (by obeying all His commands) and do not die except as Muslims" {Surah Aal Imraan. the descendants (of Ya’qoob υ who were Ambiyaa).” 1). and that which was revealed to Moosa υ. We call 1 the people of our Qiblah Muslims and believers as long as they acknowledge what the Rasul ρ brought. Ismaa’eel υ. to Isa υ and to all the Ambiyaa from their Rabb. As Allaah Ta`ala says: "Say. It was He (Allaah) who named you Muslims from before (in the previous scriptures) and in this Qur’aan" {Surah Hajj. The philosophers refute all of them and have obfuscated (confused) their meanings. Ya’qoob υ. They do not believe. what was revealed to Ibraheem υ. Is’haaq υ. the day of Qiyaamah.101 – revealed Kitaabs. and accept as true everything that he said and told us about. in Taqdeer and in Jannah and Jahannam. Some of these are mentioned in the text of the Kitaab and the explanation of the others have passed. verse 78}. in that which was revealed to us.

is a Muslim.” *********************************************** ******** “We do not enter into vain talk 1 about Allaah. verse 13}. verses 34-34}.e. This has been expounded in a clear way by our Nabi. Because indeed to argue and enter into vain talk about regarding the Being and Signs of Allaah Ta`ala are the arguments of the hypocrites. faces towards our Qiblah and eats our slaughtered animals. the most truthful of the truthful (sallallahu alaihi wasallam): “He who performs our Salaat (i.” 1). To make known one’s opinions without having knowledge is not permissible. As Allaah Ta`ala says: "Thus does Allaah allow those people to go astray who transgress the limits and who are sceptical. Hence it is not appropriate for anyone to discuss or speak about the Being of Allaah Ta`ala except with the Attributes that He has described Himself with. verse 84}. Allaah is fiercely Powerful" {Surah Ra'ad. Therefore you will see that the quickest to dispute regarding Allaah Ta`ala are the people of desires and opinions and those who enter into . As Allaah Ta`ala says: "Allaah sends the bolts of lightning to strike whoever He wills while they are disputing about Allaah.102 – believing in some and rejecting others) and to Him we are Muslims (we have surrendered)” {Surah Aal Imraan.Aqeedatul Tahawi . those who dispute about Allaah’s Aayaat without any warrant (justification) coming to them" {Surah Mu'min. reads Salaat like us).

This is also forbidden. “Are our gods (idols) better or he (Isa υ) ?” They say this to you only to dispute. *********************************************** ******** “Nor do we allow any dispute 1 about the religion of Allaah. As Allaah Ta`ala says: “And they wish to go for judgement to the Taghut (false judges) while they have been ordered to reject them” {Surah Nisaa. for they are a people given to arguing. verse 60}. but merely raise the objection to develop an argument. with their own cock-eyed opinions and thoughts. Also this is a ruse.Aqeedatul Tahawi .103 – vain talk and play around regarding the Being of Allaah Ta`ala. This would be like seeking a judgement from false judges. To argue regarding the Haqq is deceit. 1). As Allaah Ta`ala says regarding the Mushrikeen: "They (the Mushrikeen then) say.) He (Hadhrat Isa υ) is but a servant on . That is the people of the Haqq do not allow themselves to be led astray by the whisperings and ruses of the people of desire. (They realise that it is their idols that are being referred to. which I have revealed) with lies (that you have invented) and do not knowingly (intentionally) conceal the Haqq (the truth concerning the Nabuwwaat of Muhammad ε)" {Surah Baqara. verse 42}. We do not argue 2 about the Qur`aan and we bear witness that it is the Speech of the Rabb of the worlds which Hadhrat Jibraeel υ came down with.” “Nor do we allow any dispute 1 about the religion of Allaah. deception and a cover-up of the Truth with falsehood. and indeed we have been ordered to reject the false judges. As Allaah Ta`ala says regarding the Ahle Kitaab: "Do not mix the Haqq (the truth.

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whom We have bestowed Our bounties (by making him Our Rasool), and whom We have made an example for the Bani Israa’eel (and for mankind after them to prove to them that Allaah can create without the apparent means)" {Surah Zukhruf, verses 58-59}. We do not argue 2 about the Qur`aan and we bear witness that it is the Speech of the Rabb of the worlds which Hadhrat Jibraeel υ came down with.” 2). That is, do say regarding the Qur`aan Majeed, its words, meanings or recital, as the deviates have said. Indeed the people of deviation have made it the pastime of their desires and opinion to change and alter the Kalaam of Allaah Ta`ala. This they have done so as to plant seeds of doubt in the Ahle Haqq. As Allaah Ta`ala says: "The Kuffaar use falsehood (baseless and absurd arguments) to dispute in order to eradicate the truth and they make a mockery of My Aayaat and the warnings that have been given to them" {Surah Kahaf, verse 56}. Advice will not benefit them, in fact, the only solution for them is -- The Sword! We should also not delve into argument and vain talk with regard to the words and recital of the Qur`aan Majeed. As Hadhrat Ibn Mas`ood τ said: “I heard a person reciting an Aayat which Nabi ρ recited differently. I went with him to Nabi ρ and told him about his recital. I noticed in his (sallallahu alaihi wasallam)’s face distaste. He said; ‘Nay! Do it (in the way that is) beautiful, and no not differ, indeed those who were before you were destroyed because they differed.’” If we are not allowed to dispute with the Ahle Kitaab except in a good way, then all the more should we not argue with the people of Imaan. If a believer falters, we must not brand him a kaafir unless a definite proof does not surface. As Nabi ρ

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said: “Allaah Ta`ala has raised (forgiven/overlooked) from this Ummat mistakes and forgetfulness.” *********************************************** ******** “And taught 1 the Most Honoured of all the Messengers, Muhammad ρ . It is the Speech 2 of Allaah and no speech of any created being is comparable to it.” “And taught 1 the Most Honoured of all the Messengers, Muhammad ρ . 1). This is a declaration of Hadhrat Jibraeel’s υ teaching Nabi ρ. This is a refutation of what some deviates like the sect Qaraamitah and others claim that the Qur`aan was imbibed directly into the heart of Nabi ρ , by way of envisaging and imagining. This claim of theirs is a refutation of the concept of Wahi from Allaah Ta`ala. May Allaah Ta`ala save us from us corrupt beliefs. It is the Speech 2 of Allaah and no speech of any created being is comparable to it.” 2). Allaah Ta`ala says: "Say, “If mankind and the Jinn combine to (try to) produce something similar to this Qur’aan, they would not be able to produce anything like it even if they assistant each other”{Surah Bani Israa'eel, verse 88}. As Allaah Ta`ala says: "Or do they (the Kuffaar) say, “He (Rasulullaah ρ) has fabricated (forged) it (the Qur'aan).” Say, “Produce ten ‘fabricated’ (in your words) Surahs like any in it (in the Qur'aan) and, besides Allaah, call

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whoever you can (to assist you) if you are truthful (in your claim)” {Surah Hood, verse 13}. Then the Aayat was revealed: "If you are in doubt about what We have revealed to Our bondsman (if you doubt that the Qur'aan which was revealed to Muhammad ε is from Allaah), then produce even a single Surah like any in the Qur'aan (something that can match the eloquence, the beauty, the style and the prophecies of the Qur'aan). And (you are also at liberty to) call your witnesses (your helpers and deities) besides Allaah if you are truthful (stand up to this challenge if you feel that you are truthful in your claim that Muhammad ε was the author of the Qur'aan. If your claim is correct, you will easily be able to compose something equal if not superior because Muhammad ε was an untutored person)" {Surah Baqara, verse 23}. Then the Aayat was revealed: "Do they (the Mushrikeen) say that he (Rasulullaah ρ) fabricated it (the Qur'aan) ? Tell them, “Then produce even a single Surah like any in it (in the Qur'aan) (something that can match the eloquence, the beauty, the style and the prophecies of the Qur'aan) and (you are also at liberty to) call whoever you can (to assist you) besides Allaah if you are truthful" {Surah Yunus, verse 38}. The summary of this is that any non-Mu`jizah is unlike a Mu`jizah. Absolutely no speech can be comparable to the Qur`aan Majeed. In fact, any Speech of Allaah Ta`ala’s cannever be compared to that of man’s. Speech is the translation or rendition of knowledge, and the Knowledge of Allaah Ta`ala’s is All-Encompassing and the knowledge of man is encompassed. The encompassed cannot leave the perimeters of its encompassment, which is the Knowledge of Allaah Ta`ala. Notwithstanding this, the speech of man

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is a creation of Allaah Ta`ala. How can a limited creation ever compare to an All-Encompassing Creator? This would then be a case of contradictory opposites. *********************************************** ******** “We do not say that it was created and we do not go against 1 the Jamaa`ah of the Muslims regarding it.” 1). Commentary on this subject that the Qur`aan Majeed is the uncreated Speech of Allaah Ta`ala has passed in great detail. The Author ‫ ,ر ا‬by saying that we do not go against the Jamaa`ah of the Muslims is indicating that anyone who avers that the Qur`aan is a creation of Allaah Ta`ala, he is in fact opposing the Jamaa`ah of the Muslims. All the Salaf-e-Saaliheen (pious predecessors) have agreed that the Speech of Allaah Ta`ala is uncreated. During the era of Khalifah Ma`moon, the Ulama and people of Haqq bore untold hardships and punishments due to their refutation of the claim that the Qur`aan is created. They underwent great difficulties, but they remained steadfast, and maintained all along that the Qur`aan Majeed is the Speech of Allaah Ta`ala and uncreated. *********************************************** ******** “We do not consider any of the people of our Qiblah to be unbelievers 1 because of any wrong action they have done, as long as they do not consider that action to have been lawful 2. Nor do we say 3 that the wrong action of a man who has belief does not have a harmful effect on him.”

If they return (to the reconciliation process and stop fighting).108 – “We do not consider any of the people of our Qiblah to be unbelievers 1 because of any wrong action they have done. then reconcile between them. despite your efforts to reconcile. then reconcile . Whoever (heir) forgives his brother (the murderer). As Allaah Ta`ala says: If two groups of Mu'mineen fight each other. So whoever oversteps the limits (by killing the murderer) after this (after the murderer was forgiven) shall suffer a painful punishment (by being executed in this world and punished in the Aakhirah)" {Surah Baqara. a person still remains a Muslim and a brother of the believers. a free man (will be executed) for (murdering) a free man.) If the one group transgresses against (oppresses) the other. then fight that (transgressing) group until they return to (the obedience of) Allaah’s command (to live in peace and harmony with other Muslims). (However.Aqeedatul Tahawi . verse 178}. It is thus established that even after the gravest of the grave sins. i. A (Muslim) murderer is not excluded from those who have Imaan.e. murder. This (choice between Qisaas and Diyah) is a special consideration from your Rabb and a mercy (because the Jews were compelled to apply Qisaas when a murder was committed and the Christians were compelled to accept Diyah instead). As Allaah Ta`ala says: "O you who have Imaan! Qisaas has been made obligatory (has been ordained) for you in the case of murder. The brotherhood of Deen still holds firm. 1). a slave for a slave and a woman for a woman. notwithstanding the sin of his of murdering someone without any right or valid reason to do so. should demand (the Diyah) with kindness (without harshness) and payment should be pleasant (without delay and in full).

It is confirmed here also that Allaah Ta`ala does not declare a Muslim murderer a kaafir. They contradict the Qur`aan Majeed. The texts of the Qur`aan and Ahaadith bear out that every person who had even an atom’s weight of Imaan in his heart will eventually be saved from the Fire.Aqeedatul Tahawi . This is kufr. These people are on the extreme in their beliefs and the Mu`tazilas are on the other extreme.” 3). This is a refutation of the Murjiyah sect. and counts him among the believers and among the brotherhood of Islaam. 2). This is a refutation of the Khawaarij. Fear Allaah so that mercy may be shown to you. who declare as kaafir all sinners. (i. Be just. not condoning or regarding as permissible the sin). Nor do we say 3 that the wrong action of a man who has belief does not have a harmful effect on him. just as obedience is unaffected by kufr. Committing a sin. a . is fisq and not kufr. so reconcile (create harmony) between your brothers (whenever a dispute arises). {Surah Hujuraat. is destructive to the Aqeedah (belief). The Mu'mineen are all brothers (because they all belong to the same Deen). as long as they do not consider that action to have been lawful 2. verses 9-10}. Indeed to regard as Halaal something which the Shari'ah has rejected. for Allaah loves those who exercise justice.e. who aver that Imaan is unaffected by sin. They damn as kaafir every sinning Muslim.109 – between them with justice. but his Imaan remains intact. whilst having one’s Aqeedah intact. That is. since they aver that Imaan does not remain after sin. The truth is that sin does affect the believer.

but we cannot 2 be certain of this. {Surah Shura.110 – sinning believer will be in the Fire (albeit for a limited time). as a believer. verse 30}. and (because of your many sins. owing to his assisting and aiding Nabi ρ throughout his life. As Allaah Ta`ala says: "(O mankind!) The misfortunes that afflict you are a result of the (evil) actions you earn. Divine Pardon and . Most Forgiving" {Surah Hajj. Take the example of Abu Taalib. who will remain in the Fire forever. but) Allaah pardons a great deal (of your sins. *********************************************** ******** “We hope that Allaah Ta`ala will pardon 1 people of right action among the believers and grant them entry into Jannah through His Mercy. because intercession will not be permissible for kuffaar. Obedience with kufr will also be of no benefit. verse 60}. 1). The various Aayaat of Shafaa`at (intercession) prove that the sin of believers will harm them. because of which you are spared many more hardships).Aqeedatul Tahawi . The sin of a believer will harm him in that it will warrant his entry into the Fire. As Allaah Ta`ala says: "Verily Allaah is Most Pardoning. due to his kufr and rejection of Imaan. you deserve to suffer even more adversities. his punishment will not be of a very severe nature. although they will still remain believers.” “We hope that Allaah Ta`ala will pardon 1 people of right action among the believers and grant them entry into Jannah through His Mercy. Nevertheless.

They have . They shall live there forever. Whoever commits Shirk has indeed invented a terrible sin" {Surah Nisaa. We are unaware of them so how can we have faith in it? Yes we have hope that Allaah accepts the good actions and virtuous acts. As has passed. we have no surety of the acceptance of the forgiver after he has made sincere repentance after committing a sin.Aqeedatul Tahawi .” 2). We have absolutely no knowledge of the Will and Desire of Allaah Ta`ala. This is due to our not having any knowledge of the unseen and internal conditions.111 – Forgiveness is for the sinners from amongst the believers and not for the polytheists. It is sufficient (as punishment) for them. As Allaah says: "Allaah promises the fire of Jahannam for the hypocrite men. verse 48}. Allaah has cursed them and they shall suffer an everlasting punishment" {Surah Taubah. verse 99} Al-Makr refers to hidden plans. the Forgiveness of Allaah Ta`ala is dependent on His Desire and Will. but we cannot 2 be certain of this. As Allaah Ta`ala says: "There are others who admit their sins (acknowledge that they were wrong). As Allaah Ta`ala says: "Are they secure from Allaah’s plan (punishment)? Only those at a loss feel secure from Allaah’s plan" {Surah A'raaf. but may forgive all (sins) besides this for whom He wills. the hypocrite women and the Kuffaar. kuffaar and hypocrites. verse 68}. So how can we ever be content and snug with this belief that Allaah Ta`ala will forgive anyone? In fact. verse 48}. As Allaah Ta`ala says: "but (Allaah) may forgive all (sins) besides (Shirk) this for whom He wills " {Surah Nisaa. As Allaah Ta`ala says: "Verily Allaah does not forgive that Shirk (and kufr) be committed.

and in the sincerity of the repenters. while others are evil (the expedition that they missed without valid reasons). and we have hope in the Mercy of Allaah Ta`ala. for any one person with certainty and conviction.” . As Allaah Ta`ala says: And do not pursue what you have no knowledge about (do not comment on subjects you have no knowledge about or speak about something that has not been verified). Most Merciful" {Surah Taubah. (what) the eyes (saw) and (what thoughts and wrong beliefs) the hearts (harboured)" {Surah Bani Israa'eel. verse 36}. that he is from the inmates of Jannah or Jahannam. verse 102}. Indeed questioning (on the Day of Qiyaamah) shall take place with regard to (what) the ears (heard). As Nabi ρ said to Hadhrat Aishah ‫ ر ا‬on the occasion of the demise of an Ansaar child: “Glad tidings to that bird from amongst the birds of Jannah” etc. how can we ever be certain about it (have faith in it)? Yes. *********************************************** ******** “And we cannot bear witness 1 that it will definitely happen and that they will be in Jannah. “O Aishah! Allaah is All-Aware of what they do.” 1) That is. we have good thoughts and hopes in Allaah Ta`ala. Since we have no certainty of the acceptance of Taubah in this world. due to our lack of knowledge in this sphere.112 – mixed their actions. some being good (the previous expeditions that they joined). Allaah is certainly Most Forgiving.Aqeedatul Tahawi . Allaah will soon accept their repentance (and forgive them).

conditions on the Day of Resurrection. How can we ever rule against his forgiveness. the intercession of the intercessors. and the mercy and Forgiveness of the Most Merciful. the dua of the believers for their brothers. One of them used to sin and the other strive in Ibaadat. with conviction. of is entering Jannah or Jahannam.Aqeedatul Tahawi . Who said to the worshipper: “Were you more knowing that I?” Or He said: “Do you have control over My Hand?” Allaah Ta`ala told the sinner: “Go and enter into Jannah through My Mercy. their souls were presented before Allaah Ta`ala.” [Mishkaat].113 – That is. good deeds. when the opposite is possible. We have no knowledge of the acceptance or application of any of these . with the Fire or acceptance of Taubah. Hence it is not permissible for us to rule in favour of any particular person with regard to his being successful or unsuccessful. were you sent as a mentor over me?” The other replied: “I take an oath on Allaah’s Name! Allaah will never forgive you” Or he said “Allaah will never enter you into Jannah. There are at least ten possibilities that can remove entrance into the Fire for any slave. conditions in the grave. difficulties in the world. As is mentioned in a Hadith of Nabi ρ regarding two men from the Bani Israeel. The sinner told him: “Leave me alone! I take an oath in Allaah’s Name.” When the two of them passed away.” And He said regarding the worshipper: “Take him to the Fire. Indeed it is possible that a particular sinner (in our eyes) is actually one who strives in mistake and is forgiven by Allaah Υ. it is not appropriate or correct for us to certify Jannah for any particular person. Taubah. repentance. Similarly. He used to tell him: “Cut down! (on your sinning)” one day he saw him involved in a sin and he told him to cut down. The worshipper always saw the other involved in sin.

we are not in despair 3 about them. Because of the possibility of their Taubah and repentance not being accepted by Allaah Ta`ala. He says: “O our Rabb! Forgive us and our brothers who passed before us with Imaan.” “We ask forgiveness 1 for the people of wrong action among the believers and. O our Rabb! Indeed You are the Most Forgiving. hence we cannot condemn anyone with certainty to the Fire or towards destruction. we are not in despair 3 about them.114 – possibilities. verse 10}.Aqeedatul Tahawi . hence it is not for us except to have hope in His Mercy and fear His Punishment. 1). Most Merciful” {Surah Hashar. As Allaah Ta`ala says: “O My bondsmen who have wronged their souls (by committing kufr or other sins) ! Never lose hope of Allaah’s mercy (so do not abstain from seeking forgiveness thinking that you will not be forgiven). *********************************************** ******** “We ask forgiveness 1 for the people of wrong action among the believers and. Allaah forgives all sins (that are free of kufr and . We have no knowledge about it. And do not place any impurity (ill-feelings) in our hearts against those who have Imaan. Indeed this is a matter of the unseen and unknown. Verily. As Allaah Ta`ala taught us to make Astaghfaar for the deceased. although we are afraid 2 for them. We do not decree with any certainty.” 3). although we are afraid 2 for them. 2).

The hope that is desired from us is the one which has fear integrated with it. *********************************************** ******** “Certainty 1 and despair both remove one from the religion.115 – Shirk). If it is not like this then one will be in certainty. Thus to negate certainty is to negate hope only. Undoubtedly. As Allaah Ta`ala says: "And do not become despondent of Allaah’s mercy. verse 53}. The fear that is desired from us must have hope coupled with it. To have only hope is not from our religion. As Allaah Ta`ala says: "Are they secure from Allaah’s plan (punishment)? Only those at a loss feel secure from Allaah’s plan" {Surah A'raaf. Imaan is suspended between hope and fear. Just like to have fear only and to despair are not from our religion. Indeed only the nation that commits kufr grows despondent (loses hope) of Allaah’s mercy” {Surah Yusuf. verse 87}. certainty is from amongst the Plans (specialities) of Allaah Ta`ala. . If it is not like this then it will be despair and despondency. unless there is fear coupled with it. verse 87}. Hence. until there is hope coupled with it. Indeed only the nation that commits kufr grows despondent (loses hope) of Allaah’s mercy” {Surah Yusuf. He is the Most Forgiving. but the path of truth for the people of the Qiblah lies between the two.” 1). verse 99} To negate despondency is to negate fear altogether.Aqeedatul Tahawi . the Most Merciful” {Surah Zumar. as Allaah Ta`ala says: "And do not become despondent of Allaah’s mercy. That is.

as He says: "Blessed is the name of your Rabb. fearing the Aakhirah and hoping for the mercy of his Rabb?" {Surah Zumar. The reality is that indeed it is Allaah Ta`ala Who is The Owner of Majesty and Benevolence. worship Allaah Only and forsake all gods because) The punishment of your Rabb (for those who commit Shirk) is frightening indeed" {Surah Bani Israa'eel. prostrating and standing. verse 16}.116 – A Mu’min is one who combines the two – neither is he one who is only certain nor is he always despondent. when He says: "(Is this Kaafir better) Or the person who is engrossed in (Allaah’s) worship throughout the hours of the night. As Allaah Ta`ala says: Their sides part from their beds (they wake up for Tahajjud salaah). verse 57}. the Possessor of majesty and benevolence" {Surah Rahmaan. As Allaah Ta`ala says: "(Allaah announces) Inform My bondsmen that I am certainly the Most Forgiving. such as Nabi Isa υ and the angels) also seek a means to approach their Rabb. (vying with each other to see) who of them shall be closest and they (also) aspire for His mercy while fearing His punishment (How can they be worshipped when they themselves worship Allaah?). Allaah Ta`ala has praised those who combine hope and fear. (Therefore. Allaah Ta`ala combines these two for the believers when He says: "Those (gods) that the Mushrikeen call upon (whom they worship.Aqeedatul Tahawi . the Most Merciful (I shall forgive all sins when My bondsman . verse 9}. they make du’aa to their Rabb in fear (for His punishment) and (having) hope (in His mercy)" {Surah Sajdah. verse 78}.

Hence. a necessity for the Mercy of Allaah is to have hope. but they do not rule kufr upon him. and fear is a necessity for punishment. who claim the committer of major sins is a kaafir.Aqeedatul Tahawi . When Imaan is suspended between these two qualities.117 – repents sincerely) and (inform them also) that (they should not let Shaytaan deceive them into thinking that they can continue sinning and repent later because) My punishment is definitely a most painful punishment (and they should never risk suffering My punishment)" {Surah Hijr. 1). The heart is either firm on belief or refutes. verses 49-50}. then the fruits thereof will be that Imaan will not consist of merely hope only or fear only. *********************************************** ******** “A person does not step out 1 of belief except by disavowing what brought him into it. (and showed you the paths of Imaan and kufr) so among you are Mu'mineen and among you are . as Allaah Ta`ala says: "It is He Who created you.” “A person does not step out 1 of belief except by disavowing what brought him into it. rather they claim that he is in a stage between the two stages. Hence the first lot enter him (committer of major sins) in to kufr after removing him from Imaan and the latter (Mu`tazilas) remove him from Imaan. The Ahle-Haqq do not accept this stage between the two stages. This is a refutation of the averment of the Khawaarij and Mu`tazilas. Belief (Imaan) 2 consists of affirmation by the tongue and acceptance by the heart.

” 2). by the mere committing of sins. a Mu`min is one who have belief. He says: "It is only the (die-hard) Kaafiroon who reject Our Aayaat"{Surah Ankaboot. Belief (Imaan) 2 consists of affirmation by the tongue and acceptance by the heart. Allaah Ta`ala describes the refuters with kufr. and that which was revealed to Moosa υ. Explanation on this has passed. because they contradict Imaan and belief. Ismaa’eel υ. As Allaah Ta`ala says: "Say. There is no midway between the two. “We have Imaan in Allaah. the descendants (of Ya’qoob υ who were Ambiyaa).118 – Kaafiroon. Allaah Ta`ala describes the Aimmah of Hidayat who have total Imaan. . which is borne out by the Aayat: “Thus amongst you are kaafir and amongst you are Mu`min” {Surah Taghaabun. unless he does not make that sin Halaal and he does not refute Imaan. The Kaafir are those who refute belief.Aqeedatul Tahawi . The doubters and those who conceal kufr whilst they display Imaan are amongst the Kaafireen. in that which was revealed to us. to Isa υ and to all the Ambiyaa from their Rabb” {Surah Aal Imraan. Allaah is Watchful over what you do (and will take you to task for the wrong you do)" {Surah Taghaabun. thus: "…and were convinced about (the truth of) Our Aayaat" {Surah Sajdah. what was revealed to Ibraheem υ. Ya’qoob υ. Hence. verse 47}. verse 2}. verse 2}. the Math-hab of the Ahlus Sunnah is that we do not label as kaafir any person of our Qiblah. This is so because indeed. verse 84}. doubt and uncertainty and reservations (in belief) and to hide kufr under the guise of Imaan (the hypocrites) – all these are Kaafir. There is no stage between kufr and Imaan. verse 24}. Is’haaq υ.

and the tongue is the interpreter thereof in this world. This is clear. . Baatil cannot enter into it either from the front or the back. so that one’s Imaan may become manifest. *********************************************** ******** “And the whole 1 of what Allaah has revealed in the Qur`aan. and the whole 2 of what is proven from the Rasul ρ . regarding the Shari'ah and the explanation (of the Qur`aan and of Islaam) is true. This is a definite and undisputed truth. This is the revelation from the All Wise. All Praiseworthy. Will you then reject it?" {Surah Ambiyaa.Aqeedatul Tahawi .” “And the whole 1 of what Allaah has revealed in the Qur`aan. verse 50}. and testification is from amongst the fundamentals of Islaam.119 – Also. There is absolutely no doubt in it. The tongue is not the actual source and base of Imaan. Refutation of it is not permissible. since the Qur`aan Majeed is a definitive and final proof and Wahi from Allaah Ta`ala. as Allaah Ta`ala says: There is no doubt (or error) in this Book" {Surah Baqara. to say with the tongue is a form of testification. verse 2}.” Testification with the tongue is also from amongst the requisites of Imaan and it is an ordered thing. as is borne out by the Hadith of Hadhrat Ibn Umar τ who reports from Nabi ρ: “Islaam is based upon five things – testification that indeed there is no deity but Allaah and that Muhammad ρ is the Rasool of Allaah. Hence the source and base of Imaan is the heart. as Allaah Ta`ala says: "This (Qur'aan) is a blessed advice that We have revealed. 1).

Mu`tazilas. Thus theses people have plugged darkness upon the hearts for the recognition of Allaah Ta`ala. They are like to a thirsty person who sees a mirage from far and when he gets there he finds nothing besides Allaah Ta`ala. which are expounded by Nabi ρ. In this. because indeed the texts from Nabi ρ are also proofs in the Shari'ah. They are in clear deviation. regarding the Shari'ah and the explanation (of the Qur`aan and of Islaam) is true. . Regarding whatever has been proven by Nabi ρ. They have removed the speech of Nabi ρ and have given way to their own conjectures and opinions. As Allaah Ta`ala says: We have revealed the Reminder (the Qur’aan) to you (O Muhammad ε) so that . Attributes. His Names. A strange thing is that these people have given preference to their own ‘proofs’ over Wahi. Sheikh ‫ ر ا‬is indicating and implying the authenticity and acceptance as proof of the Ahaadith.Aqeedatul Tahawi .” 2). there are two types: The original code of Islamic law.all this is Haqq and it is Waajib (compulsory) to follow it. thereby refuting the claims of the rejecters of the Ahaadith. even though it is not recitable. and Actions. like the Jahmiyahs. The method of the Ahlus Sunnah is that we do not transgress the authentic texts of Nabi ρ and we do not contradict it with our own whims and fancies. Mu`attalas. They will be unsuccessful in this world and Aakhirah. Indeed this is Wahi (Divine Revelation) from Allaah Ta`ala. and the explanation of whatever has been revealed by Allaah Ta`ala in His Kitaab (Qur`aan Majeed). and it comprises explanations of the Qur`aan Majeed.120 – and the whole 2 of what is proven from the Rasul ρ . Rawafidh and the other minority deviant sects of this era.

Imaan is the same for all believers. and so that they may reflect (carefully)" {Surah Nahl. verse 2}.Aqeedatul Tahawi . They are all equal in so far as being believers.” 1). at base. verse 44}. The one who disobeys Allaah and His Rasool ρ has certainly deviated in a clear manner" {Surah Ahzaab. As Allaah Ta`ala says: " It is not (proper) for any Mu'min man or woman to exercise any choice in their affairs (contrary to Allaah’s commands) when Allaah and His messenger have (already) decided a matter (and issued clear commands concerning the particular matter). who do righteous deeds and who believe in what has been revealed to Muhammad ε. verse 36}. the same for everyone. and their choosing what is more pleasing to Allaah. As Allaah Ta`ala says: "Hold fast to what (commands) the Rasool ρ gives you and refrain from what (actions) He prevents you (because whatever he instructs you is from Allaah)" {Surah Hashar. their opposition to their desires. but the superiority of some over others in it is due to their fear and awareness of Allaah. Allaah will cancel their sins and rectify their affairs (by giving them the ability to do more good in this world and by granting them Jannah in the Aakhirah)" {Surah Muhammad ρ. *********************************************** ******** “Belief 1 is. As Allaah Ta`ala says: "As for those who have Imaan. which is the truth from their Rabb.121 – you may explain to the people what (injunctions of the Shari'ah) has been revealed to them. However there are different . verse 7}.

Of them were those who oppressed their souls (by committing sins). but the illuminated things are many. opposition to desires and choosing what is more pleasing to Allaah Ta`ala are the determining factors in differentiating the levels of Imaan. nor did more than the Faraa’idh and Waajibaat). also excelled in performing optional good deeds). stages)" {Surah Mujaadala. verse 9}. And like how the light of the sun is one.Aqeedatul Tahawi . As Allaah Ta`ala says: "Allaah shall elevate the Mu'mineen among you and those given knowledge (of Deen) by many ranks (degrees. Taqwa.122 – types and categories of believers. verse 11}. That is. We made those of Our bondsmen whom We chose (the Mu'mineen) inheritors of the Book (the Qur'aan). As Allaah Ta`ala says: "Thereafter (after revealing the Qur'aan to Rasulullaah ρ). . This (revelation of the Qur'aan to mankind) is Allaah’s extreme grace" {Surah Faatir. Just like how existence is one but there are numerous things in existence. verse 32}. “Can those with (spiritual) knowledge be equal to those who do not have knowledge? Only those with (spiritual) intelligence will heed (good advice)” {Surah Zumar. There were also those who were leaders in good deeds by the command of their Rabb (those who refrained from sin and besides the Faraa’idh and Waajibaat. while there were those who were moderate (who neither sinned. Imaan is one but the degrees and stages of the believers are different. As Allaah Ta`ala says:"Say. This is due to the different rankings and stages of their Imaan.

These are the people of the Fire. verse 257}. As Allaah Ta`ala says: "Your Protecting Friend is only Allaah. His Rasool ε and the Mu'mineen (instead of befriending the Kuffaar). He Loves them and they love Him. the truth). Sheikh ‫ ر ا‬is saying that the people of Wilaayat are the . pay zakaah and who bow in Ruku. As Allaah Ta`ala says: "Allaah is the Protecting Friend of those who have Imaan. His Rasool ε and the Mu'mineen who establish salaah. From this Aayat also. the brotherhood of the believers has been established. Whosoever opposes any friend of His. As for those who commit kufr. Whoever befriends Allaah. Thus Wilaayat (friendship) is established by the statement “Friends of Allaah”. then indeed only the party of Allaah (those with Him) shall be victorious (in both worlds)"{Surah Maa'idah. verse 55.Aqeedatul Tahawi . who bring them out of the light (of Imaan if they ever enter it) and (take them back) into the multitude of darkness (kufr. He is Pleased with them and they are pleased with Him. their friends are the Shayaateen. Shirk.” 1). Shirk). where they shall live forever" {Surah Baqara.56}. Indeed Allaah befriends His believing slaves. falsehood) into the light (Islaam. It is also similar to Imaan in that it can be perfect or defective.123 – *********************************************** ******** “All believers are ‘friends’ 1 of Allaah and the noblest of them in the Sight of Allaah are those who are the most obedient and who most closely follow the Qur`aan. bringing them from the multitude of darkness (kufr. indeed he is declaring war on Allaah. Indeed they are all the ‘friends’ of Allaah and Allaah is their ‘Friend’ and Protector.

the Mu`minoonal Muttaqoon (pious believers). As Allaah Ta`ala says: Verily. the most honoured of you in Allaah’s sight is the one with the most Taqwa. both. And just like the people of Imaan. are those who are the most obedient to Allaah Ta`ala. verses 6264}. There is nothing that can change the words (decrees and promises) of Allaah. Allaah is certainly All Knowing. nor is the non-Arab more virtuous than the Arab.Aqeedatul Tahawi . nor shall they grieve (about their past). It is recorded in the Sunan from Nabi ρ. Just like how Imaan is perfect for the Muttaqeen and defective for the rest of the common believers. nor is the black more .124 – same. and they are those who follow the Qur`aan and they are the most honoured in the Sight of Allaah Ta`ala. owing to their complete and perfect Wilaayat. whose actual Imaan is the same. Hence.Levels and stages which are determined by fear of Allaah Ta`ala and Taqwa. verse 13}. Wilaayat also has stages and levels just like that of believers ---. For them shall be good news in the life of this world (the good news at the time of death that they will be taken to Jannah) and in the Aakhirah (when they will enter Jannah). in essence. but some are perfect and others are defective. in this world and in the Hereafter. (The friends of Allaah are) Those who have Imaan and who adopt Taqwa (they do what Allaah commands and refrain from what He prohibits). This (success of Allaah’s friends) is the greatest success" {Surah Yunus. As Allaah Ta`ala says: "Behold! Verily for the friends of Allaah there shall be no fear (about the future). who said: “The Arab is not more virtuous than the non-Arab. The white is not more virtuous than the black. Informed (Only He knows whose Taqwa is best)" {Surah Hujuraat.

It is possible that a person not be a kaafir. The fountainhead of kufr is refutation (of Imaan) and the fountainhead of Imaan is acceptance (of Imaan). 1). (They say) .” The general believers are those who mix virtuous deeds with evil deeds. resurrection 3 after death. they are the mushrikeen. but he executes some of the acts of Imaan. We 5 believe in all these things. and all types of disobedience are branches of kufr. and belief that the Decree 4 – both the good of it and the evil of it. Each one believes in Allaah. *********************************************** ******** “Belief 1 consists of belief in Allaah. As Allaah Ta`ala says: "The Rasool (Muhammad ε) believed in that which has been revealed to him from his Rabb and (so do) the Mu'mineen. and many of them do not even believe in Allaah. except by (virtue of) Taqwa. shirk and kufr. His messengers.is all from Allaah. the Last Day 2. His Angels. a person who is not a believer. We do not make any distinction between any of the messengers. His Books. His messengers. Then there are others who cover their Imaan with oppression. we accept as true what all of them brought.Aqeedatul Tahawi . They are defective in their Wilaayat and Imaan.125 – virtuous than the white. the sweet of it and the bitter of it .” “Belief 1 consists of belief in Allaah. All of man are from Aadam and Aadam is from sand. His Angels. His Books. His Books and His Rusul. but he executes acts of kufr and similarly. Hence the title of kaafir is placed upon him after his refutation (of Imaan) and the title of believer is placed on him after his acceptance. Indeed all types of obedience are branches of Imaan. His angels.

As Allaah Ta`ala says: If a good thing happens to them (the Jews). “This is because of you (O Muhammad ε) !” Tell them. verse 51}. the sweet of it and the bitter of it . We 5 believe in all these things. they say. As Allaah Ta`ala says: "Tell them. unlike others like the Jews and the Christians who reject some Ambiyaa)” {Surah Baqara. we accept as true what all of them brought. 4).” . “Only that which Allaah had destined for us will affect us (will happen to us)" {Surah Taubah. resurrection 3 after death. As Allaah Ta`ala says: "…and they are convinced about (the reality of) the Aakhirah" {Surah Baqara. verse 285}. and belief that the Decree 4 both the good of it and the evil of it. “Everything (good and bad) is from Allaah!” What is the matter with these people that they do not seem to understand anything?" {Surah Nisaa. “This is from Allaah!” (However) When some misfortune befalls them they say. 3).Aqeedatul Tahawi .126 – “We make no distinction between one and another messenger (we believe in every one of them. We do not make any distinction between any of the messengers.is all from Allaah. verse 78}. the Last Day 2. 2). verse 4}. The explanation regarding this has already passed.

Ya’qoob υ. black magic. To refute one of them is to refute all of them. the descendants (of Ya’qoob υ who were Ambiyaa). in that which was revealed to us. Ismaa’eel υ. We accept all of them as true. zina. The crux is that we do not differentiate between any of the Ambiyaa in Imaan. verse 84}. As Allaah Ta`ala says: "Say. They are sins such as murder. *********************************************** ******** “The grave sinners 1” 1). he is an absolute kaafir. to Isa υ and to all the Ambiyaa from their Rabb. Hence. because indeed all the Ambiyaa came with the same true message from Allaah Ta`ala. His actions are all lost and of no avail.Aqeedatul Tahawi . In fact we believe in all of them. Is’haaq υ. but on the Day of Qiyaamah his scales will be weightless. . Curse and Anger of Allaah Ta`ala. Al-Kabeerah are those sins upon which a Hadd (punishment) has been stipulated and those which have been warned with the Fire. in that we believe in some of them and refute others. We make no distinction between any of them (between any of the Ambiyaa by believing in some and rejecting others) and to Him we are Muslims (we have surrendered)” {Surah Aal Imraan. he who after refuting some Ambiyaa still deems himself a believer is from the losers. what was revealed to Ibraheem υ. “We have Imaan in Allaah. Hence.127 – 5). neither in this world nor in the Hereafter. he who believes in some Ambiyaa and refutes others and makes this his way. He thinks himself of doing good deeds. and that which was revealed to Moosa υ.

As-Sagheerah (minor sins) are those which have no Hadd stipulated for them for any specific punishments. provided they die and meet Allaah as believers affirming His Unity .” “From the Ummat 1 of Muhammad ρ will be in the Fire. As Allaah Ta`ala says: " If you avoid the major sins you are forbidden from (those sins for which punishment. like Hadd and Qisaas. and also in this world.Aqeedatul Tahawi . It is understood from this specification that the people who committed major sins from the Ummats other than the Ummat of Nabi ρ. unwary. 1). false promises. But not forever 2. and interest. It is said that every sin a servant persists on is a Kabeerah sin and every sin which he repents from is a minor sin. etc. disobedience to parents. etc.e. believing women. are all excluded from this ruling. a penalty or a curse has been mentioned). *********************************************** ******** “From the Ummat 1 of Muhammad ρ will be in the Fire. They are all such punishments which have been given a severe warning of specific punishments in the Hereafter. false testifications. And like devouring the wealth of orphans. We shall wipe out (forgive) your evil actions (minor sins) and enter you into a place of honour (Jannah)" {Surah Nisaa. prior to their Shari'ahs being abrogated. they will .even 3 if they have not repented. verse 31}. except that the rectification thereof is left to the Imaam of the Muslims.128 – false accusation of pious. i.

This is a clear refutation to the averment of the Khawaarij and the Mu`tazilas who claim that the people of Kabaa`ir will remain forever in the Fire.Aqeedatul Tahawi . Whoever commits Shirk has indeed invented a terrible sin" {Surah Nisaa. For such people Allaah will convert their sins into good deeds. which is also in the text of this Kitaab: " but (Allaah) may forgive all (sins) besides this for whom He wills. in fact. accept Imaan and perform good actions. .129 – all be in the Fire forever. even 3 if they have not repented. As Allaah Ta`ala says. Most Merciful" {Surah Furqaan. but they have not included them amongst the kaafir. Indeed if they are repenters. However.” He (sallallahu alaihi wasallam) did not specify his Ummat. verse 70}. we will have to reflect upon this – because Nabi ρ said: “That person who has even an atom’s weight of Imaan in his heart will be taken out from the Fire. as Allaah Ta`ala says: " (This punishment is for all such people) Except for those who (sincerely) repent. he mentioned Imaan in general. verse 48}. But not forever 2. provided they die and meet Allaah as believers affirming His Unity 2). Nevertheless. They (Mu`tazilas) claim that they (Ahle Kabaa`ir) are in level between the two levels (of Imaan and kufr).” 3). in this statement. as has been explained. the Khawaarij say that these (Ahle Kabaa`ir) are kaafir and the Mu`tazilas say that they are without Imaan. Allaah is Ever Most Forgiving. without any exclusion of one Ummat over any other. then there is no question that Taubah effaces sins.

Aqeedatul Tahawi . he will forgive them and pardon them out of His Generosity. They are subject to His Will and Judgement.’. verse 53}. Verily. the Most Merciful” {Surah Zumar.130 – As Allaah Ta`ala says: "Allaah accepts the repentance only of those who carry out evil because of foolishness (ignorance or naivety) and then (sincerely) repent soon afterwards (before the pangs of death grip them). verse 17}. And if he wants. Allaah is All Knowing. Undoubtedly. and send them to Jannah. As Allaah Ta`ala says: “O My bondsmen who have wronged their souls (by committing kufr or other sins) ! Never lose hope of Allaah’s mercy (so do not abstain from seeking forgiveness thinking that you will not be forgiven).” *********************************************** ******** “After they meet Allaah Ta`ala as recognisers 1. As Nabi ρ said: “He who repents from a sin is like one who has never sinned. and for the intercession of those who were obedient to Him. out of His Justice and then bring them out of the fire through His Mercy. He will punish them in the Fire. As is mentioned in the Qur`aan when He says: ‘And He forgives anything less than that (shirk) to whoever He Wills. this is because Allaah is the Protector 2 of those who recognise Him and will not treat them in the Next World in the same way as He treats those who deny Him and who are bereft of His Guidance and have failed to obtain His . These are the ones whom Allaah forgives. If He wants. Allaah forgives all sins (that are free of kufr and Shirk). He is the Most Forgiving. The Wise" {Surah Nisaa.

As is mentioned in the Qur`aan when He says: ‘And He forgives anything less than that (shirk) to whoever He Wills. I will most certainly lead them astray. He recognised the Honour and Greatness of Allaah Ta`ala. when he said: “By Your Honour. If He wants. and send them to Jannah. verse 11}. he was unsuccessful. Even if recognition is complete. . and for the intercession of those who were obedient to Him. verses 82-83}. O Allaah! 3 You are the Protector of Islaam and its people. out of His Justice and then bring them out of the fire through His Mercy. Indeed Iblees fully recognised His Rabb and His Status. He will punish them in the Fire. just like Firoun. He also recognised the protection of Allaah over His servants. it will not be a means of one’s saviour without Imaan. They are subject to His Will and Judgement. verse 79}. the believers. And if he wants. 2).131 – Protection.’. 1). As Allaah Ta`ala says: "This is because Allaah is the Protecting Friend of the Mu'mineen and because the Kaafiroon have no protecting friend" {Surah Muhammad ρ. That is. this is because Allaah is the Protector 2 of those who recognise Him and will not treat them in the Next World in the same way as He treats those who deny Him and who are bereft of His Guidance and have failed to obtain His Protection. he will forgive them and pardon them out of His Generosity. Because he did not bring Imaan. grant me respite until the Day when people are resurrected”{Surah Saad.” “After they meet Allaah Ta`ala as recognisers 1. when he said: “O my Rabb.Aqeedatul Tahawi . all of them except Your chosen slves amongst them” {Surah Saad.

verse 101}. And like was the dua of the magicians of Firoun. This is from the dua of Nabi ρ. 1). The duas in these Aayaat are regarding their asking for death upon Imaan and not for death per se. .” As was in the dua of Hadhrat Yusuf υ: "Grant me death in a state of obedience (as a Muslim) and include me among Your pious bondsmen (the Ambiyaa in the Aakhirah)” {Surah Yusuf. Or “And let us die as believers. and this is quite clear. As for those who take out proof from these two Aayaat that it is permissible to desire death. The sentence ends upon this dua. owing to the appropriateness of the occasion.Aqeedatul Tahawi .” 3). We agree with doing Salaat 2 behind any of the people of the Qiblah whether right-acting or wrong-acting.132 – O Allaah! 3 You are the Protector of Islaam and its people. they have no basis in this for such a claim. verse 126}. and doing the funeral prayer 3 over any of them when they die. who accepted Hadhrat Moosa υ: "O our Rabb! Grant us fortitude (patience) and give us death as Muslims (as people who submit themselves to You)” {Surah A'raaf.” “Make us firm in Islaam until the Day we meet You 1. *********************************************** ******** “Make us firm in Islaam until the Day we meet You 1. We agree with doing Salaat 2 behind any of the people of the Qiblah whether right-acting or wrong-acting.

verse 43}.” The Sahabah ψ performed Salaat behind evil rulers (i. Negating permissibility for any thing necessitates permission for its opposite.” 3. There is no exclusion of pious and impious in this Command.Aqeedatul Tahawi . Undoubtedly they disbelieved in Allaah and His Rasool ρ and died as disobedient people (as Kuffaar)" {Surah Taubah. and if they err. As Nabi ρ said as reported in Bukhaari: “Those who lead the Salaat for you. verse 84}. As Allaah Ta`ala says: “And bow (in Ruku) with those who bow (in Ruku)” {Surah Baqara. The implication of Ruku is Salaat.” and doing the funeral prayer 3 over any of them when they die. As it is reported in Bukhaari Shareef that Hadhrat Abdullah Ibn Umar (radhiallahu anhuma) performed Salaat behind Hajjaaj bin Yusuf. Hadhrat Abdullah Ibn Mas`ood τ and others performed Salaat behind Waleed Bin Uqbah Ibn Abi Mu`eet. you will still get your reward and it (the sin of their ways) will be against them. Hadhrat Anas Bin Maalik τ performed Salaat behind him (Hajjaaj). Also. and they did not repeat any of these Salaats. if they are correct (in their actions. Hence. who was a thorough faasiq and oppressor. The reason for the impermissibility of performing Salaat for any of them is their kufr. etc) then (the reward thereof) will be for you and for them.e. the era after the Khulafaa-e-Raashideen). As Nabi ρ said: “Perform Salaat behind any pious person or sinner.) As Allaah Ta`ala says regarding the Munaafiqeen: Do not ever perform (the funeral) salaah for any of them who die and do not stand over their graves (to bury them or to visit their graves). it follows and is established that Salaat for .133 – 2).

like the Ashara Mubash sharah. or nifaaq (hypocrisy). 1). as long as they have not openly demonstrated any of those things. We leave their secrets to Allaah. or nifaaq (hypocrisy). We leave their secrets to Allaah. We do not agree 3 with killing any of the Ummat of Muhammad.Aqeedatul Tahawi . the discussion of which has passed – Except those for whom Nabi ρ has said that they will enter Jannah. regardless of whether they are pious or sinners. shirk (associating partners with Allaah). It is quite clear that we cannot make any ruling regarding this as it is a secret matter which is known only to Allaah Ta`ala. so how can we say anything regarding it. 2). may Allaah bless him and grant him peace. *********************************************** ******** “We do not say that any of them will categorically 1 go to either Jannah of Jahannam.134 – believers is ordained. unless it is obligatory by Shari'ah to do so. That is for any specific person. as long as they have not openly demonstrated any of those things. We have no knowledge of this.” “We do not say that any of them will categorically 1 go to either Jannah of Jahannam. . shirk (associating partners with Allaah). etc. and we do not accuse 2 any of them of kufr (disbelief). and we do not accuse 2 any of them of kufr (disbelief).

merely due to suspicion and conjecture. Indeed questioning (on the Day of Qiyaamah) shall take place with regard to (what) the ears (heard). as Allaah Ta`ala says: O you who have Imaan! Men should not mock other men for perchance they (those mocked) may be better than them (those who mock). as Allaah Ta`ala says: O you who have Imaan! Refrain from excessive assumption (assuming evil things about people without verification).135 – As Allaah Ta`ala says: "And do not pursue what you have no knowledge about (do not comment on subjects you have no knowledge about or speak about something that has not been verified). Nor can we degrade anyone. perchance they (the mocked ones) may be better than them (those who mock)" {Surah Hujuraat. may Allaah bless him and grant him peace. verse 92}. (what) the eyes (saw) and (what thoughts and wrong beliefs) the hearts (harboured)" {Surah Bani Israa'eel. verse 36}. Allaah shall be . unless it is obligatory by Shari'ah to do so. some assumptions are a sin (good assumptions about people are however encouraged)" {Surah Hujuraat.Aqeedatul Tahawi .” 3). We do not agree 3 with killing any of the Ummat of Muhammad. As Allaah Ta`ala says: "It is not for (not becoming of) a Mu’min to kill another Mu’min except (unless) by mistake" {Surah Nisaa. It is also not appropriate for us to rule against anyone. verse 11}. his punishment shall be Jahannam where he shall live forever. As Allaah Ta`ala says: "Whoever purposely murders a Mu'min (regarding his act as a permissible act). verse 12}. Verily. Neither should any women mock other women.

He is sinless. It is reported in the Saheeh from Rasulullaah ρ: “The blood of a believing person is not permissible. This is so because the obeying of the Ulool Amr is no different to obeying Allaah Ta`ala and Rasulullaah ρ. refers to him staying in Jahannam for a very long period of time. if they order contrary to Allaah and His Rasool. then the word ‘Khulood’ will be according to its actual meaning. obey the Rasool ρ and those in command among you (your leaders and authorities in all fields)" {Surah Nisaa. except in one of three cases.136 – angry with him. curse him and has prepared for him a dreadful punishment" {Surah Nisaa. They .” *********************************************** ******** “We do not recognize 1 rebellion against our Imaam or those in charge of our affairs even if they are unjust 2. As Allaah Ta`ala says: "O you who have Imaan! Obey Allaah. but He does not say “obey the Ulool Amr (those in command)”. as for the Ulool Amr. if he testifies that there is none worthy of worship but Allaah and that I am the Rasool of Allaah.Aqeedatul Tahawi . ‘Al-Khulood’ (dwelling forever in Jahannam) here. Reflect upon how Allaah Ta`ala orders “Obey the Rasool”. who separates himself from the Jamaat (of Muslims). verse 59}. then one is not obliged to follow them. verse 93}. a married adulterer.” “We do not recognize 1 rebellion against our Imaam or 1). a soul for a soul. The verb “Obey” is repeated before the word “Rasool” because Nabi ρ will never instruct except what is ordered by Allaah Ta`ala. and one who leaves the Deen. If the killing was regarded as being permissible (whilst in actual fact it was not). and that is remaining in Jahannam forever. However.

nor do we withdraw from following them.” 2). It is narrated from the previous scriptures: “I am Allaah. nor do we withdraw from following them. And as for those who disobey Me. then he does not have to listen or obey. I make them (rulers) a punishment upon them. As for those who obey Me.137 – are only to be followed as long as they order what Allaah and His Rasool have ordered. We hold 2 that obedience to them is part of obedience to Allaah. Therefore the result is in accordance to the type of sin. It is for this reason that Nabi ρ said: “(It is binding) Upon a Muslim man that he listen and obey to that which is liked by him or disliked. The hearts of the kings are in My Hands.” those in charge of our affairs even if they are unjust 2. 1). Unless he is ordered with sin. and therefore obligatory as long as they do not order to commit sins.Aqeedatul Tahawi . If he is ordered with sin. We do not rebel against our rulers as long as they do not order us with sin. verse 129}. *********************************************** ******** “Nor do we wish 1 evil on them. Allaah Ta`ala says: " In a like manner (as We have made some humans the friends of some evil Jinn) We make some of the oppressors companions of others because of the (evil) deeds that they perpetrate (sinners committing the same sin will suffer the same punishment in the Aakhirah)" {Surah An'aam.” “Nor do we wish 1 evil on them. Do not . Because this will be tantamount to rebelling against them internally. I am the King of all kings and king of the hearts. I make them (rulers) merciful towards them. Allaah Ta`ala has not subjugated us to them except due to our sins. The Glorified.

He who disobeys me has disobeyed Allaah. obedience to them is obedience to Allaah and His Rasool. The commentary of this has just passed. When they themselves fall out of the obedience of Allaah. in His Command: "Obey Allaah. Hence.” We hold 2 that obedience to them is part of obedience to Allaah. hence their obedience is also forfeited.” 2). then they fall out from the obedience of Allaah and His Rasool. turn in repentance (to Me) and I will make them become favourable towards you. Indeed Allaah Ta`ala has ordained subservience to them. then how can they be worthy of being obeyed? Nabi ρ said: “He who follows me has indeed followed Allaah. The Glorified.” [This is so unless he (the Ameer) does not order one to sin]. He who obeys his Ameer (Leader) indeed he has obeyed me.Aqeedatul Tahawi . obey the Rasool ρ and those in command among you" {Surah Nisaa. as long as they do not order with sin. . verse 59}. and then He referred to them (your rulers) as “Ulool Amr”.138 – concern yourselves because of your rulers. *********************************************** ******** “We pray 1 for their right guidance and pardon from their wrongs.” “We pray 1 for their right guidance and pardon from their wrongs. and he who disobeys his Ameer has indeed disobeyed me. We follow the Sunnah 2 of the Prophet ρ and the Jamaa`ah of the Muslims. However. When they order sin. and therefore obligatory as long as they do not order to commit sins.

His Rasool (sallallahu alaihi wasallam) and the Ummat. As Allaah Ta`ala says: "Whoever opposes the Rasool after the guidance (the truth of Islaam) has become manifest (clear) to him and follows a path other than that of the Mu'mineen. Nabi ρ said: “Indeed the Ahle Kitaabain (Jews and Christians) have segregated in their religions into 72 sects. The best Faqeehs (those who understand the Deen) are the Sahaabah and those who follow them in a perfect way. All of them are destined for the Fire. We follow the Sunnah 2 of the Prophet ρ and the Jamaa`ah of the Muslims. It is for this reason that the followers of the Sunnah and the Jamaa`ah are called “Ahle Sunnah Wal Jamaa`ah”. It is the worst of abodes" {Surah Nisaa.Aqeedatul Tahawi . in .” The words of Nabi ρ “Those who are on my path” indicates towards the Sunnah.139 – 1). verse 115}. until the day of Qiyaamah. Nabi ρ replied: “Those who are on my path and the path of my companions. Al-Jamaa`ah refers to his followers. By his saying: “And the path of my companions” indicates towards the Jamaa`ah. Sunnah is the way of Nabi ρ. O Rasulullah”. except one.” 2).” The Sahaabah asked: “Who is this one sect. Because Deen is for every Muslim to be sincere and mean well towards Allaah. This is the perfect example. And indeed this Ummat will segregate into 73 sects. We shall allow him to do that which he is doing and then enter him into Jahannam. just as Nabi ρ has advised us.

they were the least unnatural (in their manner). Indeed they were on the guided Path. Allaah Ta`ala chose them to be the Companions of His Nabi and the establishers of His Deen.” Hence we regard The Jamaat as the Truth and correct. As Allaah Ta`ala says: "Indeed you (O Muhammad ε) have nothing to do with those (Jews and Christians) who caused divisions (sects) in their religion (by . The Ahle Sunnah Wal Jamaa`ah have stuck on firmly to this path by their rigid following of the Salf-e-Saaliheen (pious predecessors). and falling astray (from The Jamaat) as deviation and punishable. They were (amongst the Ummat) the most devout in their hearts (beliefs). Hadhrat Ibn Masood τ reports: “Whoever desires to be close to us.140 – keeping with these words of this Hadith. differences and divisions. You should know (and recognize) their virtue and follow in their footsteps.Aqeedatul Tahawi .” 1). because indeed the living are not (assured) of being saved from fitnah. In this regard. They were the best of this Ummat. thus he should hold on to the Sunnah of those who passed away. Nabi ρ has expounded with these valuable words of his that all the opponents of this way will be annihilated. Those are the Companions of Muhammad ρ. Be this opposition to both these aspects (Sunnah and Jamaa`ah) or be it to only one of the two. We love 2 the people of justice and trustworthiness. You should hold on fast to their character and Deen as close as you can. the deepest in knowledge. *********************************************** ******** “And we avoid 1 deviation.

verse 159}. As Allaah Ta`ala says: "Those who give due regard to (fulfilling) their trusts (things placed in their trust) and their promises. Thereafter (in the Aakhirah) He will inform them of what (evil) they used to do (and punish them accordingly)" {Surah An'aam. It is natural (and obvious) that entrance into the abode of blessedness with honour and respect will be achieved by love and affiliation and not by malice and hatred.” 2)..they said: ‘Know. verse 42}. Their matter rests with Allaah. whoever joins us and . We love 2 the people of justice and trustworthiness. then judge between them with justice. Verily Allaah loves the just ones" {Surah Maa'idah. verses 32-35}. Rasulullaah ρ said: “When Allaah created family ties and trustworthiness. There shall be a terrible punishment for such people" {Surah An'aam. These people shall be honoured in the gardens of Jannah" {Surah Ma'aarij. As Allaah Ta`ala says: "If you judge. who stand firm by their testimony (they do not allow anything to change their testimony)and who guard their salaah (ensure that the time and method of performing salaah are correct and they never allow any salaah to pass by unperformed). Trustworthiness is also beloved to Allaah Ta`ala. do not worry too much about them).Aqeedatul Tahawi .. Therefore. verse 105}. Indeed to have love for the just ones is amongst the Sunnats of Allaah Ta`ala.141 – accepting parts of it and rejecting parts) and have split into groups (denominations. Allaah Ta`ala says: "Do not be like those (Jews and Christians) who separated (into denominations because of their desires) and disputed (about the basics and secondary aspects of their religions) after clear signs had come to them.

verse 165}.Aqeedatul Tahawi . we say 2 : ‘Allaah Knows Best. one cannot have hatred for the disliked ones). Love must be complete as is deserving of love in the beloved actions. and he befriends the friends of the Beloved. It is at this juncture that Jihad in the Way of Allaah Ta`ala begins and is initiated. those who love Him and His friends owing to their love for Him. Just like separation is the fruit of hatred. it is imperative that they hate His enemies owing to His hatred and dislike (for them).” It is clear that to join and maintain ties are the fruits of love.142 – maintains us. Allaah Ta`ala says. If not (i. *********************************************** ******** “And we hate 1 the people of injustice and treachery. It is necessary for us to have love for the just and trustworthy ones.e. Love for those who are just and trustworthy are amongst the Sunnats and characteristics of Allaah Ta`ala. then his love is also incomplete. in the same way it is necessary for us to have hatred for the undesirable actions. It is necessary for us to love them owing to our love for Allaah Ta`ala. the Mu’mineen have a much greater love (at all times) for Allaah" {Surah 2. due to this hatred. They are the . Allaah will join him and whoever severs us. We are ordered to inculcate those characters which are similar to the characters of Allaah and follow the Sunnah of Allaah Ta`ala and to keep an affiliation to the Path of Allaah. Hence. Allaah will sever him. Also. because the lover also loves that which the Beloved loves. "However. by virtue of these two honourable Aayaat and the Hadith of Nabi ρ.’” “And we hate 1 the people of injustice and treachery. When our knowledge about something is unclear. and he is pleased with those with whom the Beloved is pleased. 1).

stern towards the Kuffaar and who will strive in Allaah’s way (to uplift Islaam) without fearing the criticism (condemnation. hates for (the Pleasure of) Allaah. indeed he is following his desires. dispute with you about (the being. Hence.Aqeedatul Tahawi .143 – treacherous. When our knowledge about something is unclear. The decision . that person who speaks regarding the matters of Allaah without any knowledge. verse 54}.’” 2). we say 2 : ‘Allaah Knows Best. To have hatred for them is also amongst the rights of love and Imaan. As Allaah Ta`ala says: "Allaah can soon bring (create) another nation whom He loves and who love Him. without (relevant) knowledge. whether it is from his opinion or by his natural understanding. rebellious and unjust. who will be kind towards the Mu'mineen. verse 50}. As Allaah Ta`ala says: "There are those people who. the attributes or actions of) Allaah and they follow (the dictates of) every rebellious Shaytaan. Sheikh begins in his speech by saying that the person is not contented in his Deen if he is not contented with Allaah. He reverts that knowledge which he does not know to the Knower thereof. Rasulullaah ρ said: “That person’s Imaan is complete who loves for (the Pleasure of) Allaah. abuse) of those who criticise (unlike the Munaafiqeen who feared the criticism of the Kuffaar)" {Surah Maa'idah. gives for (the Pleasure of) Allaah and prevents for (the Pleasure of) Allaah. As Allaah Ta`ala says: "Who can be more unjust (misguided) than the one who follows his whims without any guidance from Allaah?" {Surah Qasas.

and he will lead him to the punishment of the Blaze (Jahannam)" {Surah Hajj. just as it has come in the (consistent and confirmed) Ahaadith. and they claim that the Fardh (of Wudhu) is to make masah on the feet upto the ankles.144 – has been passed against him (Shaytaan) that he will mislead whoever befriends him (whoever does as he wants). It has been consistently reported from Nabi ρ that masah (passing of wet hands) on leather socks is permissible and feet must be washed. They have made this issue a distinctive differentiation between the Ahle Sunnah . The Rawaafidha (Shiahs) contradict this Sunnah-e-Mutawaatirah. Allaah Ta`ala says: "those who dispute about Allaah’s Aayaat without any warrant (justification) coming to them.” *********************************************** ******** “We agree 1 with wiping over leather socks (in Wudhu) whether on journey or otherwise. This is extremely detestable in the sight of Allaah and in the sight of those who have Imaan. Thus (by allowing people to continue their evil ways) does Allaah set a seal on the heart of every haughty and tyrannical person (because of which they are unable to accept the truth)" {Surah Mu'min.” That is. verse 35}. in the severest way. They refute the making of masah on leather socks. Hence it is imperative for every servant of Allaah to say with regard to those things which he does not know about: “Allaah Knows Best. verses 3-4}. he reverts it to the Knower thereof.Aqeedatul Tahawi . As Nabi ρ said: “Leave that which you do not know for that which you know.” 1).

Sunnah and consistent actions (of Salf-eSaaliheen). The action of the Raafidha is rejected by the Qur`aan. They made Wudhu during his era and he saw them making Wudhu and consented to it. There were multitudes of them who received this message. . The Aayat of Wudhu also does not contradict the Sunnah. Hence.145 – and themselves. The consistent and continuous chain of narrations regarding Wudhu include the washing of the feet.sallallahu alaihi wasallam). This act (i.e. You should know that the words “Masah on feet” that appears in some narrations is a warning that not too much water be used when washing the feet. are those who practiced upon it and they do not make Wudhu except in this way (that they have learnt from Nabi . those who report Wudhu from Nabi ρ. contrary to the normal habit of people who waste water when washing the feet.Aqeedatul Tahawi . It is for this reason that Sheikh has placed this part of the Mas`alah amongst our basic Aqaa`id. The washing of the feet has been reported from Nabi ρ in numerous authentic Ahaadith. The Ahaadith on “Ahqaab” (back of ankles). It also appears in the Sihaah (authentic Kitaabs of Hadith). Those who saw him (sallallahu alaihi wasallam) washing his feet during Wudhu are so numerous in number that none besides Allaah Ta`ala knows their exact quantity. amongst others. bear testimony to this. making masah on feet) was not a well-known one amongst the Arabs in the era of ignorance. etc. just like the Aqaai`d-eQat`i Mutawaatira (definite consistent beliefs). by way of speech and action. The Ahle Haqq have included this as part of our Deen and have included this Mas`alah as being a necessity of our beliefs (Aqeedah). They reported it to those who followed them.

Jihaad has to do with the sphere of bravery and valour for Islaam. etc. The object of Jihaad is to oppose Fitnah and to elevate the Kalimah of Allaah Ta`ala. *********************************************** ******** “Hajj 1 and Jihaad 2 are Fardh” “Hajj 1 and 1).Aqeedatul Tahawi . Their abode is Jahannam. maneuvering. verse 97}. These two Ibaadaat are joined and mentioned together because they have a speciality that is not to be found in any other act of Ibaadat. Allaah Ta`ala says: "O Nabi ρ! Strive (wage Jihaad) against the Kuffaar and the hypocrites and be stern with them (for their reformation). Should they stop (being Kaafiroon). which we not dilate upon here. running. Jihaad 2 are Fardh” 2). What an evil place to return to (in the Aakhirah) !" {Surah Taubah. As Allaah Ta`ala says: "Continue fighting them until no corruption (especially no Shirk and turning others away from Islaam) exists and until religion (worship) is only for Allaah (until people worship Allaah only). walking. Allaah Ta`ala says: "Hajj (pilgrimage to show love for Allaah) to the House (the Kabah) is a duty that people who are able to find a way there owe to Allaah (therefore. . verse 73}. They have a relation to moving. As for Jihaad. Nevertheless. Muslims who can afford to go to Makkah to perform Hajj have to do so)" {Surah Aal Imraan. They are Ibaadaat that have to do with travelling.146 – This Mas`alah is well-known and much is spoken about it in the different Kitaabs (of Fiqh and Ahaadith). with regard to Hajj. The expounding of both these subjects is a topic on its own.

whether they are right 3 or wrong-acting are continuing obligations until the Last Hour comes. Nothing can annul or controvert them. *********************************************** ******** “Under 1 the leadership of those in charge 2 of the Muslims. because Nabi ρ used to distribute the Imaamat amongst the pious and the sinners.” This is in actual fact an order which is in the form of an informatory sentence.” “Under 1 the leadership 1). and a caller calls out from the skies that he be followed. . Sheikh intends with this sentence.Aqeedatul Tahawi . Or it is an informatory sentence which informs us of its continuity until the Day of Qiyaamah. of those in charge 2 of the Muslims. They have no proof for this. 2). whether they are right 3 or wrong-acting are continuing obligations until the Last Hour comes. refutation of the Shiahs.” 3). verse 193}. in fact this averment of theirs is against the proof. Nothing can annul or controvert them. The falsehood of this averment of theirs is very clear.147 – then let there be no attacks except against the oppressors" {Surah 2. He used to stress upon obedience to them. Because they aver that there is no Jihaad in the path of Allaah Ta`ala until the consent emerges from the Noble Family of Muhammad ρ. The Rawaafidh place this condition on an Imaam that he be Ma`soom (sinless). This is from amongst the conditions of Jihaad. As Nabi ρ said: “Jihaad will continue until the Day of Qiyaamah. It is an encouragement towards this action.

Since Hajj and Jihaad are devotions related to travel. He will emerge at an appointed time. whom you curse and who curse you. since they claim that their awaited Imaam is the one who entered into a vault. Allaah has appointed them over us as two guardians. because they have rendered the Imaam sinless and immortal. If someone is appointed over you and you see in him a sinful act. then you should detest it.’” Nabi ρ did not say that the Imaam must be sinless. As for their claim of the Imaam being sinless. when a caller will call out: ‘O our master emerge! O our master. it is necessary for the leader to be able to ward off the enemies and to curb further mischief and destruction. since in order to accomplish the task at hand. The worst of leaders are those whom you detest and who detest you. The Rawaafidh (Shiahs) are the worst of people regarding this Mas`alah. he says: “I heard Rasulullaah ρ saying: ‘The best of your leaders are those whom you love and who love you.’ He says: ‘ We asked: ‘O Rasulullah! Should we not renounce them at that time?’ He replied: ‘No. In this respect. then you should not raise a hand against them. It is reported in Saheeh Muslim from Hadhrat Auf Bin Maalik Al-Ashja`ee. It does not benefit them in this world or in the hereafter. (unless) they do not establish Salaat amongst you.148 – without differentiating between the good and the sinners. there is no need for this. this can be achieved by a pious and a sinful Imaam.Aqeedatul Tahawi . *********************************************** ******** “We believe in Kiraam 1 and Kaatibeen (the two noble Angels who write down our actions).” . whom you make dua for and who make dua for you. If they do not commit any sin. emerge!’ Only at that time will they unsheath their weapons.

Aqeedatul Tahawi . verses 10-12}. As Allaah Ta`ala says: Verily there are guardians (angels) upon you (with every person) who are noble and are (continuously) recording (everything you do and say). verse 11}. May Allaah bless him and grant him peace. and in the questioning 2 in the grave by Munkar and Nakeer about one’s Rabb. We believe in the punishment in the grave for those who deserve it. protecting him (from harm) by Allaah’s order" {Surah Ra'ad.149 – 1). writing (everything they say and do)" {Surah Zukhruf.” . Allaah Ta`ala says: "Indeed Our messenger angels record whatever you plan (nothing goes unnoticed)" {Surah Yunus. one’s religion and one’s Prophet. verse 80}. and reports from the Companions. may Allaah be pleased with them all. “We believe 1 in the Angel of Death who is charged with taking the spirits of all the worlds. and Our scribes are with them (at all times). Regarding this there are numerous Ahaadith that expound and explain these Aayaat. They know what you do" {Surah Infitaar. Allaah Ta`ala says: "For everyone there are followers (guardian angels) in front of him and following behind him. Allaah Ta`ala says: "Or do they think that We do not hear their secrets and their stealthy meetings (conspiracies)? Most certainly We do (know). as has come down in Ahaadith from the Messenger of Allaah (sallallahu alaihi wasallam). verse 21}.

verses 61-62}. (the angels will be told) “Enter the people of Fir’oun into the worst of punishments" {Surah Mu'min. We believe in the punishment in the grave for those who deserve it. 1). verse 11}. Then Our messengers (the angels of death) extract his soul without neglect (without neglecting their duty). and in the questioning 2 in the grave by Munkar and Nakeer 2). will claim your souls (when the time for your death arrives and you will suffer terribly). Then they (the souls) are returned to Allaah.Aqeedatul Tahawi . verses 45-46}. on the day that Qiyaamah will take place. As Allaah Ta`ala says: "Say (to them in reply). And. Lo! Judgement is His (prerogative) and He is the fastest of those who take reckoning" {Surah An'aam. who is appointed over you. “The angel of death. their True Master (when they will be judged). As Allaah Ta`ala says: "So Allaah saved him from the evils of the plots they made. As Nabi ρ said: “The grave is either a garden from the Gardens of Jannah or a pit from the Pits of The Fire. and a terrible punishment enveloped the people of Fir’oun (when they were drowned in the Red Sea). Allaah Ta`ala says: "He is Mighty (has control) over His bondsmen and sends guardians (angels) to you (some to protect you from calamities and others to record all your deeds) until the time comes when death overtakes any of you.150 – “We believe 1 in the Angel of Death who is charged with taking the spirits of all the worlds.” . after which you will be returned to your Rabb (to account for your actions and beliefs in this world and then be punished)" {Surah Sajdah. They (Fir'oun and his followers) will be presented before the Fire morning and evening (in their graves).

It is imperative that we bring Imaan in this. beautifully clothed and sweetly scented man will approach him and say: ‘Rejoice with that which pleases you. about one’s Rabb.” 3). as our intellect will be able to comprehend this.Aqeedatul Tahawi . We should not discuss the types and conditions (of the punishments or rewards). He reports that Rasulullaah ρ said: “Thus his soul will return to his (physical) body.151 – The narrations regarding the punishments and the blessings in the grave are consistent and continuous.’ He said: ‘He will get a scent and essence of Jannah and his grave will be expanded for him as far as his eyes can see. Regarding this there is a lengthy Hadith.’ They will ask him: ‘Who is this man who was sent amongst you?’ He will reply: ‘He is the Rasool of Allaah.’ They will ask him: ‘What knowledge do you have?’ He will reply: ‘I recite the Kitaab of Allaah (Qur`aan Majeed). They will sit by him and ask him: ‘Who is your Rabb?’ He will say: ‘My Rabb is Allaah’. May Allaah bless him and grant him peace. and I accept it as truth. one’s religion and one’s Prophet. may Allaah be pleased with them all. and two Angels will come to him [in one narration it is reported] black and dark-coloured [in one narration it is mentioned] they are called Munkar and Nakeer.’ He will reply: ‘I am your . They will ask him: ‘What is your Deen?’ He will reply: ‘My Deen is Islaam. I brought faith in it.’ He will ask the man: ‘Who are you? Your countenance exudes goodness. reported from Hadhrat Baraa Bin Aazib.’ A caller will call out from the skies: ‘Indeed My slave has spoken the Truth. and reports from the Companions. Spread a way for him to Jannah and open for him a door to Jannah.’ He said: ‘A handsome. This is the Day you have been promised. as has come down in Ahaadith from the Messenger of Allaah (sallallahu alaihi wasallam).

” 2). When the trumpet is blown (to signal the advent of Qiyaamah). verses 100-101}. In a similar way a Kaafir will also be questioned in the grave. nor will they ask about (the welfare of) each other (because each person will worry only about himself)" {Surah Mu'minoon. Allaah Ta`ala says: "The Kuffaar think that they will never be resurrected. This is the being brought to life after death. which will remain in place) until the day that they are resurrected (until the Day of Qiyaamah).Aqeedatul Tahawi . As Allaah Ta`ala says: "Behind them is “Barzakh” (a barrier preventing their return.. “The grave 1 is either one of the meadows of the Garden of Jannah or a pit of the pits of The Fire. neither shall there be any family ties between them (each person will disassociate from his/her relatives fearing that their relatives may ask them for rewards. “Definitely by the oath of my Rabb! You will certainly be resurrected and then you .152 – good deeds’. We believe in being brought back to life 2 after death. Tell them. but his condition will be the opposite to that of a believer. We believe in being brought back to life 2 after death. The commentary of this has past just now regarding the punishment in the grave.. 1). which they so desperately need for themselves).” “The grave 1 is either one of the meadows of the Garden of Jannah or a pit of the pits of The Fire. For further elucidation refer to the Kitaabs on the subject..” *********************************************** ******** This Mas`alah is long and needs lengthy explanations.

ر ا‬ *********************************************** ******** “And in being recompensed 1 for our actions on the Day of Judgment. having been shown them and Al-Hisaab. and they will know that Allaah is verily the Truth (the True and Absolute judge) and the One who discloses (the truth of) matters" {Surah Noor.153 – will be informed of what you did. verse 25}.that is. And Qira`at-al-Kitaab 3. in this context refers to Recompense. The reality of the resurrection . This is very simple for Allaah” {Surah Taghaabun. reading the book.the explanation of this will follow shortly in the statements of the author ‫. then every soul will be repaid in full and they shall not be oppressed (neither will one be deprived of any reward that . Allaah Ta`ala says: "Fear the day (of Qiyaamah) when you (all) shall be returned to Allaah (for reckoning). verse 115}.) Did you think that We had created you in vain (for no purpose) and that you would not return to Us (to answer for what you did in the world) ?” {Surah Mu'minoon. As Allaah Ta`ala says that He is “Master of the Day of Recompense” {Surah Faatiha. The word “(Yowm-i) Deen”. 1). brought to account for them. verse 7}. and Al-Ardh 2.Aqeedatul Tahawi .” “And in being recompensed 1 for our actions on the Day of Judgment. whether we will be resurrected with body or soul . Allaah Ta`ala says: “(While living in the world. As Allaah Ta`ala says: "On that day (of Qiyaamah) Allaah will give them the full payment (punishment) due to them. verse 3}.

verse 281}. (When people rise from the graves. verses 60-61}.154 – one deserves nor will one be punished for any sin that one did not commit)" {Surah Baqara. verse 87}.) They will all come to Allaah in humility" {Surah Naml. denoting the Day of Qiyaamah.Aqeedatul Tahawi . you will see that the faces of those who lied about Allaah will be dark (gloomy and depressed). having been shown them and Al-Hisaab. Allaah Ta`ala says: "On the Day of Qiyaamah. There will not be anyone who will be able to dispute the reckoning on the Day of . It is termed in the Shari'ah “Al-Ardh”. Is there not an abode (a place to live) in Jahannam for the arrogant? (Jahannam is exactly where they will find themselves. Allaah Ta`ala says: "(Do not forget) The day (of Qiyaamah) when the trumpet will be blown and all within the heavens and the earth will be terrified. 2).) Allaah will rescue those with Taqwa to their place of success (Jannah). except those whom Allaah wills (those whom Allaah wishes to save from fear will have no fear). This refers to an easy reckoning. As Allaah Ta`ala says: "As for him who is given his record (of his actions) in his right hand (indicating his entry into Jannah) an easy reckoning (AlArdh) will be taken from him (his every action will not be scrutinised)… An easy reckoning is Al-Ardh. There are numerous such examples. No evil (punishment or distress) will touch them. neither shall they grieve (over the past as the Kuffaar will do)" {Surah Zumar. brought to account for them. from the Qur`aan and Al-Ardh 2.

verse 185}. This is the recompense. he will have a difficult reckoning and he will be entered into the Fire. this record is closed until finally) On the Day of Qiyaamah We shall take out for him a book (this record containing all his actions he carried out in this world) that he will see opened before him. (Eventually. Today you are enough to take stock of yourself (you can see your actions for yourself and you need no one else to question you)” {Surah Bani Israa'eel. (It will then be said to him) “Read your book. And Qira`at-al-Kitaab 3. his every act is recorded). Thus rewards will be recompense and punishment will be encumbrance/burden. regarding reward. Thus. when he dies. verses 13-14}. he who gets his book in the right hand. The basis for this is in the Aayat: "We have bound every person’s (record of) actions on his neck (wherever a man may be. Hence. May Allaah Ta`ala save us all from this.155 – Qiyaamah. . Nevertheless. Al-Ard will be an easy reckoning. Allaah Ta`ala says: "it is only on the Day of Qiyaamah that you will be given your rewards in full" {Surah Aal Imraan. except that they will be punished. reading the book. It will be done through rewards and remunerations or punishments and chastisements.” 3). The Books (of deeds) will fly into the hands on the Day of Qiyaamah. he will be dealt with an easy reckoning and he will be entered into Jannah. a disputative reckoning will be a difficult one. *********************************************** ******** “And the reward 1 or punishments” 1).Aqeedatul Tahawi . And he who gets his book in his left hand.

recompense. verses 40-41}. Firstly. They will remain (in Jahannam) in this condition (burdened with sin) forever. As Allaah Ta`ala says: "On the Day of Qiyaamah. It shall be a terrible burden indeed for them on the Day of Qiyaamah (because it will lead them to Jahannam)" {Surah TaaHaa. neither shall they grieve (over the past as the Kuffaar will do)" {Surah Zumar. verses 7-8}.156 – And regarding the load (punishment). Allaah Ta`ala says: Whoever (sincerely) does an atom’s weight of good will see it (its consequences when he is rewarded for it) and whoever does an atom’s weight of evil (without securing Allaah’s forgiveness for it) will see it (its consequences when he is punished for it)" {Surah Zilzaal. Allaah Ta`ala says: "Whoever turns away from it (the Qur'aan by refusing to believe that it is from Allaah) will surely carry a burden (of sin) on the Day of Qiyaamah (which will lead him to Jahannam). No evil (punishment or distress) will touch them. honour and degradation. . Is there not an abode (a place to live) in Jahannam for the arrogant? (Jahannam is exactly where they will find themselves.) Allaah will rescue those with Taqwa to their place of success (Jannah). as Allaah Ta`ala says: "…and (the value of) his (man's) efforts shall soon be seen (on the Day of Qiyaamah) after which he will be repaid in full (for all his actions)" {Surah Najm. verses 100-101}. verses 60-61}. with witnesses on the Day of Qiyaamah. Secondly. will be the personification of the good deeds.Aqeedatul Tahawi . you will see that the faces of those who lied about Allaah will be dark (gloomy and depressed).

) Whoever carries out a sin will be punished only as much (as the extent of the sin) and will not be oppressed (the punishment for any sin will not be multiplied)" {Surah An'aam. judgement will be passed with the truth and. and even more). verse 160}. This is indeed the greatest success" {Surah Mu'min. Fifthly. verses 41}. as Allaah Ta`ala says: So when Allaah’s command (punishment) comes. (On the other hand. they will certainly be in the Fire. Fourthly. where they will scream and shout (with sounds resembling . As for those who will be unfortunate. success or failure. Thirdly.Aqeedatul Tahawi .157 – Allaah Ta`ala says: "…on the day (of Qiyaamah) when some faces will be illuminated (bright with joy because they belonged to the Ahlus Sunnah wal Jamaa’ah) while others shall be gloomy (depressed and scared because of their kufr. as Allaah Ta`ala says: "And save them from difficulties. eternity in Jannah or in the Fire. the manner of recompense for them will be multiplied manifold. nevertheless as for success. on that occasion. As for failure. as Allaah Ta`ala says: "Some of them (creation) will be unfortunate. as Allaah Ta`ala say: "…after which he will be repaid in full (for all his actions)" {Surah Najm. You have certainly showered Your mercy on the one whom You have saved from difficulties on that day (of Qiyaamah). while others will be fortunate. verse 78}. verse 9}. And lastly. as Allaah Ta`ala says: "Whoever brings a good act (carries out an accepted act) will receive ten times as much (in reward. hypocrisy and impiety)" {Surah Aal Imraan. verse 106}. recompense will be the remuneration. the people of falsehood will be at a loss" {Surah Mu'min.

Aqeedatul Tahawi . except as your Rabb wills (if Allaah wills that the period be shortened. except as your Rabb wills (if Allaah wills that the period be shortened. where they will live forever. whereby they will be able to cross over the Bridge. This is a bridge over Jahannam. However. verses 105-109}. On this Day of Qiyaamah. The Believers will have the Noor of their Imaan glittering. Allaah will not will that a Mu'min should emerge from Jannah because eternal happiness has been promised for him). They will live there forever as long as the skies and the earth exist (until eternity). there will be total darkness surrounding the people. So do not be in doubt about what (idols and false gods) these people worship (worshipping their gods will certainly earn them Allaah’s punishment). Allaah will not will that a Kaafir should emerge from Jahannam because eternal punishment has been promised for him). Verily We shall grant them their full share (of punishment) without deduction (reprieve)" {Surah Hood. they will certainly be in Jannah. as long as the skies and the earth exist. *********************************************** ******** “And in Al-Siraat 1 (the Bridge) and Al-Mizaan 2 (the Balance)” “And in Al-Siraat 1 (the Bridge) 1). As for those who shall be fortunate. This prize (reward) will never end. He may shorten it for whom He wills.158 – the braying of a donkey). This Bridge will be sharper than a sword and more delicate than a hair. They merely worship as their forefathers worshipped before (and will therefore suffer the same fate as their forefathers). Undoubtedly your Rabb can perfectly accomplish whatever He wills. However. He may shorten it for whom He wills. It will be a personification of the .

As Allaah Ta`ala says: "Whoever’s scales are weighty (with good acts on the Day of Qiyaamah) shall surely be successful (because they will enter Jannah). Even if a deed (good or bad) is equal to the weight of a mustard seed. Whosoever was always prey to the Fitnahs of the world will fall prey to the traps and hooks of the Bridge. This is a decreed command of your Rabb" {Surah Maryam. which are ever on the lookout to hook onto the people. Below the Bridge will be hooks of steel which will hook onto the feet of those traversing it. verse 71}. They will be the personification of the Fitnahs of this world. Allaah Ta`ala says: "Then We shall rescue those with Taqwa and We will leave the oppressors (the Kuffaar and sinners) in it (Jahannam) on their knees" {Surah Maryam. and Al-Mizaan 2 (the Balance)” 2). This is the passing over the Bridge.159 – Shari'ah.Aqeedatul Tahawi . Whosoever traversed the earth whilst always wary of the Fitnahs will traverse the Bridge safe from the traps therein. verse 47}. We will erect the scales of justice (to weigh the good and bad actions of people) and no soul will be oppressed (wronged) in the least. (On the other . Whosoever remained steadfast on the Shari'ah in this world will remain equally steadfast on the Bridge ion the Day of Qiyaamah. It is stated in the Qur`aan Shareef: "Every one of you shall pass by it (everyone shall pass over Jahannam as they cross the bridge of Siraat that spans Jahannam). As Allaah Ta`ala says: "On the Day of Qiyaamah. verse 72}. We shall bring it (to be weighed on the scales). Whosoever slipped off the Shari'ah in this world will slip off the Bridge to the same extent on the Day of Qiyaamah. We suffice as Reckoners (and need no one else for the task)" {Surah Ambiyaa.

Indeed Allaah Ta`ala will give life and resurrect whoever is in their graves.Aqeedatul Tahawi . We understand from the Qur`aan Majeed that there will be numerous scales on that Day and from the Ahaadith we understand there to be only one Scale. .” 1). dumb and deaf. as mentioned in a Hadith. The Scales on the Day of Qiyaamah will be with two balances. verse 97}. Bodies will be resurrected and it will be given life on the Day of Qiyaamah after its death (in this world). As Allaah Ta`ala says regarding the Kuffaar: "On the Day of Qiyaamah We shall raise them (those gone astray) on their faces. The words face. verses 102-103}. *********************************************** ******** “And Al-Ba`ath. these are the ones who have put themselves at a loss and shall remain forever in Jahannam" {Surah Mu'minoon. It is possible that the import of the word ‘Mawaazeen’ (plural for scale) used in the Qur`aan Majeed refers to the various items to be weighed. and this does not refer to the soul since souls are not buried in graves and there is no meaning in saying that they will be given life and resurrected. That is the resurrection will take place with body. blind. which is the resurrecting 1 of the bodies and souls on the Day of Qiyaamah.160 – hand) Whoever’s scales are light (lacking good and heavy with sins). In this way we reconcile between the Qur`aan and Ahaadith. Their abode shall be Jahannam" {Surah Bani Israa'eel. The good deeds will be placed on the one balance and the bad deeds on the other. (and they will be) blind. deaf and dumb are specialities of the body and physical structure of man and not of the soul.

we will be resurrected as a new creation?” Say (to them). “Who will resurrect us?” Say.” Soon they will say. As Allaah Ta`ala says: "O people! If you are in doubt about (the possibility of) resurrection. then (it develops further) from a lump of flesh. more lifeless than decomposed bone and flesh. Allaah will still resurrect you after death). verses 49-51}. “Is it that when we turn into bones and pieces (when out bodies decompose after death). “He Who created you the first time (from nothing can certainly create you again from your decomposed matter)” {Surah Bani Israa'eel. which is shaped (perfectly) or unshaped . then (the development of the foetus progresses) from a clot of blood. then (remember) We have certainly created you (your father Aadam υ) from sand. Allaah Ta`ala replies to them by saying that the same Being Who had created these bones and body parts the first time will do so for a second time. since even they do not regard the resurrection of the souls as being far-fetched. The issue here is that they regard the renewal of the body a second time as being far-fetched based on its creation the first time. “You may (even) become stones or iron or any other creation that seems appealing in your hearts (even if you wish to turn into things that seem lifeless.161 – As Allaah Ta`ala says. refuting the denial of the kuffaar regarding the resurrecting of the bodies: "They (the Kuffaar mockingly) say. If the resurrection was regarding the souls then this would not be a suitable answer to their objection. The statements of the kuffaar as far-fetched and unlikely is the resurrection of the bodies and not the souls.Aqeedatul Tahawi . The answer to their question is the confirmation of the resurrection of the bodies and its creation for a second time. then (the rest of mankind) from a drop of semen. It is for this reason that they mention bones and body parts.

because the bodies are in the graves. then we send rains to it. If the reference here was regarding the soul only. There are those of you whose souls We claim (at an early age).162 – (deformed or miscarried). because He (Alone) gives life to the dead. causing it to stir. flourish and grow every kind of beautiful species (of plantlife). after which you come of age. It is compared to its being created a second time after its death. while others reach the age of infirmity (senility) so that they know nothing after once possessing (much) knowledge.Aqeedatul Tahawi . This (creation of man and reviving of dead earth) all happens because Allaah is True (without Whom none of this can take place). which are all regarding the conditions of the physical body. This is a deduction based upon the first creation of man from a clot of blood to its remaining in the womb and its emerging as an infant. We remove you (from your mothers’ wombs) as children. verses 5-7}. seemingly dead). They will be resurrected after the soul is once more . And. (you were created in these stages) so that We may show you (Our great power). which is usually nine months). And (another sign to prove the possibility of resurrection is that) you will see the earth barren (without vegetation and foliage. then the deduction would not have been correct and their claim that it is far-fetched would not have been refuted. We keep you in (your mothers’) wombs until an appointed time (when you are due to be born. according to Our will. The statement “Indeed Allaah will resurrect whoever is in the graves” proves that the resurrection is with regard to the physical bodies and not merely the souls. Thereafter. and because only He has power over all things and (all this all occurs because) Qiyaamah is about to happen without any doubt and because Allaah will surely raise those who are (lying) in their graves" {Surah Hajj.

If He is helpless for the second creation than He should have been more helpless the first time. “Who will give life to bones after they have decomposed?” Say. the resurrection will be for the retribution of the deeds and actions. it follows that the first creation with all its parts and physical make-up.Aqeedatul Tahawi .163 – imbued into it. However. as for the soul. Although this will take place after the soul has been placed into the body. “The One Who gave life to it the first time (when He created it) will revive it. it is the source and the fountainhead for actions. Also. and of the first creation on the second creation. Any intelligent person will understand that Allaah Ta`ala has the Power to create for a second time if He could do so the first time. He says. Indeed actions are the result and compilation of active and passive motions. If this was not the case then the proof of Allaah Ta`ala would not have been appropriate. verse 78-79}. Actions are executed with and are specialities of the body and not the soul. Since creation is dependant upon the Creator and His Knowledge. and this will be executed upon the body. When the first creation was from nothing then the second creation will be simpler from the leftover parts and bones. Allaah Ta`ala has proven the repetition of the creation based on the initial creation. And then it makes the firm intention and resolution to carry out the actions after it has . then naturally the second creation will also be bodily. As Allaah Ta`ala says: "He (man) quotes examples for Us (disregarding Our status) and forgets himself (forgets that he was once a lowly drop of fluid). Since the first creation was bodily. desire and enthusiasm for actions. Will be followed with a same creation the second time. It has the guidelines. He has knowledge of all things" {Surah Yaaseen.

164 – summed the goodness or evil of it.” As far as the destination of the bodies in the big Qiyaamah. All the Ambiyaa from the time of Hadhrat Aadam υ until the last. it follows that the retribution of actions be carried out on the body which is the executor of actions. On earth you shall have a place to live and a place to gain benefit for a while (for as long as you live). his wife and their unborn progeny. have all informed their respective Ummats with regard to the Day of Qiyaamah. “Go down all of you as enemies to each other. As Allaah Ta`ala says regarding Aadam υ: "(Addressing Aadam υ. Active and passive motions and actions are not from amongst the qualities of the soul. Hence the duty and task of the soul is knowledge and the desire to carry out an action. As Nabi ρ said: “When a person dies. such that it does not appear in the Divine Kitaabs of the previous Ambiyaa. ا م‬because indeed the Qur`aan Majeed has conveyed the Message that the destination of the bodies at the time of death is the small Qiyaamah. This is not possible except with the resurrection of the body.” He (Allaah) . He expounded for us the many signs and the conditions of the hereafter. Allaah Ta`ala perfected the Deen at his hands and he was the first sign of Qiyaamah.) He (Allaah) said.Aqeedatul Tahawi . this is well-known amongst the people as “Qiyaamah”. and NOT the actual action itself. And now that it has become clear that the duty and task of the body is actions. indeed his Qiyaamah has begun. These people have lied and falsified the Ambiyaa ‫ . Since our Nabi ρ was the Seal of all Ambiyaa. And also that no Ambiyaa before him said anything regarding it so as to support him. The philosophers have averred that Nabi ρ did not expound on the final destination of the bodies.

Hadhrat Ibraheem υ said: “…(He) Who I hope will forgive my shortcomings on the Day of Qiyaamah” {Surah Shu'araa. “O my Rabb! Grant me respite (time to live and mislead people) until the Day (of Qiyaamah) when people are resurrected. And then he said: “Do not disgrace me on the Day (of Qiyaamah) when people will be resurrected…” {Surah Shu'araa. after he has brought faith in Hadhrat Moosa υ: “O my people! Verily I fear the day of Calling for you (referring to the Day of . verses 17-18}. you shall die and from there you shall be removed (to be resurrected on the Day of Qiyaamah). Hadhrat Nooh υ said. verse 87}. verses 79-81}. "Allaah has created you (your father Aadam υ) from the earth in a unique manner.” He (Allaah) said. I shall conceal (the time when) it (will come.” And when the accursed Iblees said to Allaah Ta`ala: "He (Iblees) said. Hadhrat Moosa υ said was told by Allaah Ta`ala: “Qiyaamah is undoubtedly coming. He will then return you to the earth and then remove you from it in a unique manner (when you are resurrected on the Day of Qiyaamah)" {Surah Nooh. verse 82}. A believer from the family of Firoun said.165 – said (further).Aqeedatul Tahawi . “There (on earth) you shall live. Then he said: “And make me from the inheritors of the bounteous Jannah” {Surah Shu'araa. verse 85}. verse 15}. Qiyaamah will have to come) so that every soul can be granted retribution (rewarded or punished) for its efforts” {Surah TaaHaa. “You are then from those given respite until the Day of the appointed time” {Surah Saad.

“O my people! Follow me and I shall lead you to the path of guidance. those who dispute about Allaah’s Aayaat without any warrant (justification) coming to them.” (Scoffing Towheed.) Fir’oun said. Without doubt. I strongly feel that he is a liar. ‘Allaah shall never ever send a Rasool after him (Allaah knows that it is futile to send another because we will reject him just as we rejected Yusuf υ). Thus (by allowing people to continue their evil ways) does Allaah set a seal on the heart of every haughty and tyrannical person (because of which they are unable to accept the truth).’ Thus does Allaah allow those people to go astray who transgress the limits and who are sceptical. Yusuf υ came to you with clear signs (to prove that he was Allaah’s true Rasool). build a tower for me so that I may reach the roads. There can be no guide for the one whom Allaah sends astray. and he was prevented from the path (of the truth). The one who had Imaan said. .” In this manner the evil of his actions was made appealing to Fir’oun. then you said. the roads to the heavens so that I can have a close look at the Ilaah of Moosa υ. This is extremely detestable in the sight of Allaah and in the sight of those who have Imaan.Aqeedatul Tahawi . but you remained in constant doubt about what he brought to you until the time came when he passed away. The scheme of Fir’oun led only to destruction. O my people! This worldly life is a trivial gain (because it will soon come to an end). “O Haamaan.166 – Qiyaamah when people will be called to account for their actions and they will also be calling to each other for help) (the Day of Qiyaamah will be) the day when you will turn back on your heels (in an effort to run away from Jahannam) and there shall be none to protect you from (the punishment of) Allaah. Undoubtedly the Aakhirah (the life in Jannah) is really a place to live (because it will not come to an end)” {Surah Mu'min. verses 32-39}.

Allaah Ta`ala says that every Ambiyaa had informed his Ummat regarding the Day of Qiyaamah and had warned them of the impending Fire: “Did the Rusul from among you not come to you. “Strike it (the murdered corpse) with a piece of it (with a piece of the slaughtered bull so that the dead man can tell the people who murdered him). That was the giving of life to the cow after its death. verse 73}. verse 71}.167 – Allaah Ta`ala informs us in the story of the cow: "We said. However. and He had refuted their claim with a severe reprimand: "They (the Kuffaar) swear their most solemn oaths by Allaah that Allaah will never resurrect the dead. This is an admission of the Kufaar that the Ambiyaa had informed them of the Day of Qiyaamah. he will do the same on the Day of Qiyaamah when He brings mankind back to life)" {Surah Baqara.” In a like manner does Allaah bring the dead back to life and He shows you His Aayaat (His power) so that you may understand (that just as Allaah brought the dead man back to life. reciting to you the Aayaat of your Rabb and warning you of this day’s meeting?” They will say.Aqeedatul Tahawi . Here Allaah Ta`ala confirmed the resurrection of the Day of Qiyaamah. (we failed to heed their advice. Allaah Ta`ala informs us of the refutation of the Kuffaar of the resurrection. by an example in this world. but most people do not know. No (Allaah shall certainly resurrect them) ! It (resurrection) is indeed a resolute promise that Allaah has made.) the decision of punishment has been passed against the Kuffaar” {Surah Zumar. “Certainly. Because we died as Kuffaar. (Resurrection shall take place) So that Allaah may make clear to them (to the Kuffaar) the matters in which they differed (with the Mu'mineen) and so that the Kuffaar may come to .

verses 49-50}.Aqeedatul Tahawi . As for the rebellious. They . those with Taqwa will have a pleasant abode (where they will enjoy) eternal Jannaat. The existence of Jannah and Jahannam. our Nabi ρ has expounded on it and explained it more detail than has any other previous Ambiyaa. as Allaah Ta`ala states: "This (Qur'aan and mention of the Ambiyaa) is advice (to people). It is hereby confirmed that the belief of the resurrection after death and the coming of Qiyaamah was well-known and taught by all the Ambiyaa ‫ . *********************************************** ******** “The Garden 1 (Jannah) and the Fire (Jahannam) are created things” 1). Allaah Ta`ala says: "This is it (so understand well that you have to accept Imaan and do good to achieve it). verse 99}. The oppressors (Kuffaar) refuse to do anything but commit kufr (thereby continuously showing ingratitude to Allaah)" {Surah Bani Israa'eel. And Allaah says: "Do they not see that the same Allaah Who created the heavens and the earth is capable of creating the likes of them (who are much smaller than the heavens and earth) ? He has appointed for them a term (their deaths and Qiyaamah) about which there is no doubt. ا م‬Only. Indeed he was the Seal of all Ambiyaa and the perfection of all the Deens. Without doubt.168 – know that they were liars (in their statements when they rejected the message of the Ambiyaa)" {Surah Nahl. with the doors opened for them (to welcome them)" {Surah Saad. verses 38-39}. there shall be the worst of abodes.

when Allaah Ta`ala created Jannah and Jahannam. These two (Jannah and Jahannam) are existent and present. As Allaah Ta`ala says specifically regarding Jannah: " Fear (being punished in) the fire that has been prepared for the Kaafiroon" {Surah Aal Imraan. Indeed Nabi ρ saw the reflections of Jannah and Jahannam on the wall of the Kaabah.Aqeedatul Tahawi . Similarly. verse 131}. verse 11}. What a terrible resting place indeed!" {Surah Saad. On the night of Mi`raaj. otherwise a reflection cannot be seen. etc. A door from Jannah is opened for the Jannahis and he can smell the beautiful scent therefrom." {Surah Furqaan. like this there are numerous Ahaadith of Nabi ρ that prove the existence of Jannah and Jahannam. The deceased’s place in Jannah or Jahannam is presented before him in his grave. He sent Hadhrat Jibraeel υ to Jannah and Jahannam and told him to look at them. etc. Its beauty multiplies every year during Ramadhaan. Jahannam is presented to the Kufaar every morning and evening in their graves. This is contrary to what a group of the Mu`tazilas and . Nabi ρ saw Jannahul Ma`waa at the side of Sidratul Muntahaa. For a reflection of something to be seen it has to be existent and present. and then meticulously perfected them. as Allaah Ta`ala says: "He (Allaah) has created everything. Allaah Ta`ala says from the wife of Firoun: “O my Rabb! Build for me a home by You in Jannah" {Surah Tahreem. Also. And regarding Jahannam: "It (Jannah) has been prepared for those with Taqwa" {Surah Aal Imraan. verse 2}.169 – shall have to enter Jahannam. verses 55-56}. Allaah Ta`ala adds to it many a new things. verse 131}.

Allaah Ta`ala says to the Jews. and those who are evil they will be in Jahannam. this is Our provision. these two will remain forever and ever. As the Qur`aan Majeed has informed us that those who have done good they will be in Jannah. Allaah Ta`ala says: “Indeed. O Muhammad ε). Other Aayaat have passed regarding this. They aver that Jannah and Jahannam are retribution for actions. verse 35}. *********************************************** ******** “That never come to an end 1 or perish.” 1). forever dwelling therein. verse 56}. That is. except for the first death (of this world which would have already passed)" {Surah Dukhaan.170 – Qadariyyahs say. As Allaah Ta`ala says: "…its fruits and shade will be permanent" {Surah Ra'ad. which will never come to an end (so you need never fear losing it)" {Surah Saad.Aqeedatul Tahawi . verse 54}. As Allaah Ta`ala says: "They will not taste death there (in the Aakhirah). and there is no need for the retribution to be in existence prior to the actions being accounted for. hence (they say) Jannah and Jahannam will only be created on the Day of Qiyaamah. The proofs that they present are merely proofs of their kufr. who have altered the meaning of the Qur`aan Majeed. “Have you taken a promise from Allaah (to this effect) which He cannot break? (Not at all! The truth is that) You are merely attributing to Allaah statements about which you have no knowledge? Without any doubt (you shall enter Jahannam and remain . refuting their averment that the Fire will never touch them except for a few days: "Say (to them. forever dwelling therein. otherwise they will have to remain useless and idle for a long period of time. All these clear texts (from Qur`aan and Ahaadith) are proofs against this claim of theirs.

verses 80-81}. death will be slaughtered. neither will they be removed from there (they will live in Jannah forever)" {Surah Hijr. there will be no death henceforth. That is. He will not change it owing to His Covenant. where you shall live forever. This exception is not one of their remaining therein forever. there will be no death henceforth and O dwellers of Jahannam remain therein forever.Aqeedatul Tahawi . As Allaah Ta`ala says: "No difficulty shall afflict them there (in Jannah). even though He will not do so.171 – there forever) ! Those who commit evil (Shirk) and whose evil acts have enveloped them (causing them to die as Mushrikeen). The object here is that the existence and everlastingness of Jannah and Jahannam are not due to themselves but rather they remain in existence owing to the Will and Power of Allaah Ta`ala. . As Allaah Ta`ala says: “Your abode will be the Fire. But.” The proofs from the Ahaadith regarding the everlastingness of Jannah and Jahannam are too numerous to mention. He has the Power to reverse it if He Wills. except those whom Allaah wills" {Surah An'aam. on the Day of Qiyaamah. verse 167}. verse 128}. it is an expounding of the encompassment of Allaah’s Power and Will. Now. it will be said: “O Inmates of Jannah remain therein forever. also. Allaah has the Absolute Power to change whatever He Wills. these are the ones who will be the occupants (inhabitants) of the Fire (of Jahannam) where they will live forever" {Surah Baqara. He will not remove them from their everlasting remaining in Jannah or Jahannam. verse 48}. As Allaah Ta`ala says: "They will never be able to escape from the Fire" {Surah Baqara. Regarding the Hadith of Nabi ρ when.

good. It is reported in a Hadith of Hadhrat Aishah ‫ ر ا‬on the occasion of a Janaazah of an Ansaar baby: “O Aishah! Indeed Allaah has created for . verse 13}.172 – *********************************************** ******** “We believe that Allaah created them before 1 the rest of the creation and then created people to inhabit 2 each of them. This is so because all this was created for him and not that he was created for all this.” 2). verse 35}. floor. night.Aqeedatul Tahawi . and then created people to inhabit 2 each of them. As Allaah Ta`ala says: "Without doubt. Hadhrat Aadam υ was created on a Friday. All these were created before the creation of man. verse 179}. shade. This is understood from the Qur`aan. since all these things are from the necessities of man. As Allaah Ta`ala says: " We said. planets. stars. day. We have created a large number of Jinn and mankind for Jahannam" {Surah A'raaf. Arsh. life. trees. darkness. at the end of the six days. death. animals. That is. evil. The creation of Jannah before the creation of Hadhrat Aadam υ is clear from this Aayat. clouds. sand.” “We believe that Allaah created them before 1 the rest of the creation 1). during a span of six days. heat. Jannah and Jahannam. before He created mankind. Thus every part of the universe from the heavens to the sky and everything that is in-between. from light. “O Aadam! You and your wife (Hawwa) may live in Jannah and eat as much as (whatever) you desire and from wherever you desire" {Surah Baqara. As Allaah Ta`ala says: "Allaah has also placed at your service everything in the heavens and everything on earth" {Surah Jaathiya.

The third type are those who intend good and evil. This second type is further divided into three types. The second type are guided according to their intentions. like the shayaateen. The first type is guided by Allaah along and upon their set path.” The entire creation is divided into two types. intelligence and recognition dominates over the lowly desires. according to their levels they will be accorded suitable abodes. The second type are those who intend nothing but evil and nothing comes forth from them except evil. the second type is those that operate according to their intentions. and He has created them for it whilst they were still in the backs of their fathers. which are in accordance to their intelligence and knowledge of what harms them and benefits them. one type that intends nothing but good. Then humans are divided into three types. in Jahannam. like the angels. The first type is those that are subservient to a set course. they are like the shayaateen. The second types will be accorded abode suitable for the shayaateen. The third type are those whose lowly animal desires dominate their intelligence. It is therefore appropriate that each of these types have a suitable abode which corresponds to their respective status. Thus. no other intentions comes from them except good.Aqeedatul Tahawi . He created them for it whilst they were still in the backs of their fathers. The second type are those who are the opposite. like humans. thus they are like the angels. Some will be higher in Jannah and others will be lower. . one type upon whom Imaan. And He has created inmates for the Fire.173 – Jannah its occupants. they are like animals. Jannah is for those who are similar to the angels.

Everybody acts in accordance with what is destined2 for him. Hence. as reported by Imraan Bin Hussein: “ Two men of the tribe of Muzaina came to Allaah's Messenger (sallallahu alaihi wasallam) and said: ‘O Rasulullah! What do you say of people who do in the world and strive for. *********************************************** ******** “Whoever He Wills goes to Jannah out of His Bounty 1 and whoever He Wills goes to the Fire through His Justice. There is no changing or alterations in this. The Taqdeer of every person is known to Allaah Ta`ala. And every detail has been recorded with The Pen in the Lawh Mahfooz and in the suspended pages. As Nabi ρ said. are subjected to what has been destined and not to what is still about to happen.174 – According to their evil some will be in the lowest depths of the Fire and others will be in less punishment.” 2). which linger on the neck of the slave whilst he is in the womb of his mother. 1). is . How long will his life-span be. The character. limits and conditions of every person have been destined according to the Wish and Desire of Allaah Ta`ala. all of man. The Pen has dried on this Knowledge of Allaah Ta`ala. how will his actions be. from the very first to the last. Everybody acts in accordance with what is destined2 for him. The commentary on Bounty and Justice has already passed.Aqeedatul Tahawi .” “Whoever He Wills goes to Jannah out of His Bounty 1 and whoever He Wills goes to the Fire through His Justice. will he be a good person or en evil person – all this is in the Knowledge of Allaah Ta`ala.

then breathed into it its sin and its piety. the Exalted and Glorious: ‘Consider the soul and Him Who made it perfect. It is not possible for anyone to add or decrease from this. Everything is bound to follow the path laid out for it and has been destined for it. It is not possible for anything to exceed these bounds.” . and thus they would be punished? Thereupon. It is all encompassed in the Knowledge of Allaah Ta`ala.175 – something decreed for them. verses 7-10}. Good and evil 2 have both been decreed for people. and this view is confirmed by this verse of the Book of Allaah. he said: Of course. something preordained for them and will their fate in the Hereafter be determined by the fact that their Ambiyaa brought them teachings which did not act upon. Good and evil 2 have both been decreed for people. *********************************************** ******** “And goes towards 1 what he has been created for. 1).” “And goes towards 1 what he has been created for. As for the one who is miserly and indifferent (towards the truth of Islaam) and who rejects the most beautiful word (the Kalimah) We shall make the (means to attain) great grief (Jahannam) easy for him (by making it easy for him to commit sins)" {Surah Layl. it happens as it is decreed by Destiny and preordained for them. As Allaah Ta`ala says: "…We shall make the (means to attain) great comfort (Jannah) easy for him (by making it easy for him to carry out good deeds).’” [Muslim Shareef] The summary is that everything and aspect of man’s life has been destined by Allaah Ta`ala.Aqeedatul Tahawi .

176 – 2). Thus the EverExistent Wisdom of Allaah Ta`ala includes the wisdom of man in that he is not forced. In short. There is no contradiction between the two. Thus the One Who creates the necessitating factors and reasons is Allaah and the one who earns and carries it out is the slave. Thus from any angle one views it. it is not that he is forced and coerced into carrying out that particular action. Man is not forced into carrying out any action.) “This is Jannah. Taqdeer does not negate the actions of man by his intentions and free will. It is not that a man is forced to sin because it is in his Taqdeer that he is going to sin. which you have been made to inherit because of the (good) deeds you carried out" {Surah Zuhkruf. And He has made the actions of man a reason for his entry into Jannah or Jahannam. It is for this reason that Allaah Ta`ala confirms for man his earnings and actions from the side of Taqdeer. The crux of this from the definitive texts is that man is not forced or coerced into any action that is destined in his fate. Indeed. Allaah Ta`ala says regarding the Fire: "…so taste the punishment for your actions" {Surah A'raaf. in fact it is such that he does it with his own intention and will. what has been decreed is not that man merely carries out the action. verse 72}. As Allaah Ta`ala says: "(It will be told to them. the Taqdeer of man is not that he is forced in any way to carry out an certain action. Compulsion has no play in Taqdeer. And also. with the confirmation of it being in his Taqdeer. the Will of Allaah Ta`ala includes the will of man that it is also not forced. The explanation of this has passed. Taqdeer is that Allaah Ta`ala’s Knowledge includes the creation of man. Like Allaah Ta`ala creates the child.Aqeedatul Tahawi . A person will not be given retribution except after he has earned the reasons for the retribution. but the child is not born except with the factors . Man is aware (knowledgeable) and not forced. verse 39}.

Ability and power are divided into two types. being in a position to act and having the necessary means. verse 286}. etc. whereas the capability of an action in terms of having the necessary health. All these attributes are necessary in a . opportunity.’” 1). and that is conception.177 – which lead to his birth.Aqeedatul Tahawi . I would assume that it is divided into three types. If they are divided into two types the third one is incorporated into the second. and ability. the capability in terms of Taufeeq (Divine Grace and Favour) which makes an action certain to occur cannot be ascribed to a created being. Allaah. It is necessary for the Mukallif (person upon whom the dictates of the Shari'ah are binding) to have the ability (to do actions). hence. the Exalted says: ‘Allaah does not charge a person except according to his ability. It is this type of capability which is the object of the dictates of Shari'ah. that capability which is in the meaning of health. exists in a person before the action. being in a position to act and having the necessary means. As Allaah Ta`ala says: "Allaah does not place on a soul a responsibility (duty) except what is within its capability" {Surah Baqara. there is no contradiction between its creation and between the conception of man. *********************************************** ******** “The capability of man 1 is of two types. Firstly. because indeed the Deen prohibits such difficulty which one is unable to execute. This capability is integral with action. this is borne out by the Author’s ‫ ر ا‬mentioning their qualities.

verse 4}. It is not possible for an action to take place with a non-existent power.Aqeedatul Tahawi . verse 97}. indeed all these attributes are connected with him being addressed (by the Commandments of Allaah Ta`ala). and not the negation and non-existence of the means and instruments. This is in the statement of Allaah Ta`ala: "They have neither the ability to hear (the truth). verse 20}. As Allaah Ta`ala says: "Those of you who do not have the means to marry free Mu'min women. He is not addressed (or ordered to do something) unless the necessary means are available. As Allaah Ta`ala says: “so fear Allaah as much as you can” {Surah Taghaabun. This is necessary for the slave to posses at the time of executing the action. then (they should marry) one of your Mu'min slave girls" {Surah Nisaa. the means for patience are there and he did not chastise him because of the lack of the means of patience but rather for his nonability to exercise that patience. because this was present and established. The object is the negation of the reality of power. These. nor can they see (the truth because they do not want to hear or see it despite the fact that they had the sense of hearing and seeing)" {Surah Hood. verse 16}. the actual power. as Allaah Ta`ala says: "Hajj (pilgrimage to show love for Allaah) to the House (the Kabah) is a duty that people who are able to find a way there owe to Allaah" {Surah Aal Imraan. verse 67}. verse 25}. . which is patience and not the means of patience. Hadhrat Khidr υ said to his companion (Hadhrat Moosa υ): “You will surely not be able to bear (endure) with me" {Surah Kahaf. As Allaah Ta`ala says: "The one who cannot even do this should feed sixty poor people" {Surah Mujaadala. that capability which is in the meaning of power. With this (power) the action comes into being. He means here. Because. Secondly.178 – slave prior to his executing an action. In the same way.

adoration and guidance applies to all of mankind. As Allaah Ta`ala says: "Allaah has made Imaan beloved to you. which was his way of refuting the . verse 17}. which is in the meaning of having trust and reliance in Allaah Ta`ala.179 – Thirdly. His curse or Shayaateen) on those who do not have Imaan" {Surah An'aam. Such people (with these qualities) are rightly guided.Aqeedatul Tahawi . The Author ‫ ر ا‬has divided the capabilities of man into two types. As Allaah Ta`ala says: "The person whom Allaah guides (grants understanding) is rightly guided (because only Allaah can guide a person). In this manner (as such a person experienced great difficulty) Allaah places impurity (punishment. Allaah is All Knowing. has made it beautiful within your hearts and has made kufr. verses 7-8}. rather this is a speciality of the believers. The kuffaar are not rightly guided. the Wise" {Surah Hujuraat. the capability which is special for the Mu`min. sin and disobedience abhorrent to you. verse 125}. This is the object of the Author’s ‫ ر ا‬saying: “The first of the two is the capability in terms of Taufeeq…” The Mu`tazilas refute this and they aver that this affection. The Author ‫ ر ا‬refutes them by stating: “Cannot be ascribed to (any) created being…” The Mercy and Grace of Allaah Ta`ala is not for the kuffaar. (This guidance is on account of) The grace and bounty from Allaah. As Allaah Ta`ala says: "Whoever He desires to send astray. you shall not find for him any guiding friend" {Surah Kahaf. As for him whom Allaah (because of His great wisdom) sends astray. He narrows and constricts his bosom (by means of wayward ideas so that it cannot accept Imaan) as if he is (a person who is) climbing into the sky (having great difficulty breathing because of the scarcity of oxygen).

just like a thing is attributed to its source. *********************************************** ******** “People’s actions are created 1 by Allaah but earned 2 by people.180 – belief of the Mu`tazilas. verse 286}. and that is Taufeeq. like the action of trembling (involuntary actions). and not the servant. One of the capabilities is with the action. And the final type of capability is the one which is the speciality of the believers. as has just passed. As Allaah Ta`ala says: "It (every soul) shall receive to its favour that (good acts) which it had earned and to its harm shall be what (sins) it had carried out" {Surah Baqara. This is the Special Grace from Allaah Ta`ala." {Surah Zumar. The . We. They claim that all actions are forced. As Allaah Ta`ala says: “And Allaah has created you and whatever you do” {Surah Saaffaat. being in a position to act and having the necessary means.” 2). is in the meaning of health. and this is the power to execute the action. verse 62} but earned 2 by people.” “People’s actions are created 1 by Allaah 1). In general. and like the movements of the trees and seas. the Ahlus Sunnah Wal Jamaa`ah believe. that one of the types of capabilities which is before the action. They have attributed these actions to the creation (man) by way of figurative expression. verse 96}. opportunity. The Mu`tazilas and Qadariyyahs claim that the servant does not have the ability before an action. etc. Allaah Ta`ala says: "Allaah is the Creator of everything.Aqeedatul Tahawi . The Jabariyyah have claimed that the planning in the actions of the creation are all executed by Allaah.

Indeed the proofs of the Qadariyyahs are correct in that they denote that the servant is the doer of the action. or that he does not intend it or has a choice in it. due to their intentions and choices.181 – Mu`tazilas. They aver that all intended actions of man are created by him and not by Allaah Ta`ala. Ahlus Sunnah Wal Jamaa`ah say that Allaah Ta`ala is the Creator of everything besides Allaah Himself. The Qadariyyah exceed the bounds in negating Qadr. Hence the Qadariyyahs exceed the bounds in establishing Qadr. are. *********************************************** ******** “Allaah. and they negate the doing of the servant. nor does anyone have the strength to put obedience to Allaah into practice and . The Ahlus Sunnah Wal Jamaa`ah. The proofs of the Jabariyyahs are correct in that they prove and indicate that Allaah Ta`ala is the Creator of everything and He has Absolute Power and Control. the Exalted. The Ahle Haqq. on justice and on moderation. has only charged 1 people with what they are able to do and people are only capable 2 to do what Allaah has favoured them this is the explanation 3 of the phrase: ‘There is no power and no strength except by Allaah. However it (their proofs) do not prove that indeed he is forced by Allaah and that it takes place without the will and choice of Allaah Ta`ala.’ We add to this that there is no stratagem or way by which anyone can avoid or escape disobedience to Allaah except with Allaah’s Help. However it does not prove that the servant is not the earner of his actions and that he is not the doer thereof. on the other hand have opposed this view. The earner of these actions is the creation.Aqeedatul Tahawi . with the Mercy and Fadhl of Allaah Ta`ala. and he is the intender thereof and he has a choice in it. We do not exceed the bounds on either side. He created the beings and their actions.

verse 286}. testifies to this fact that the ability of the soul is able to withstand and carry the load that has been placed on it.182 – remain firm in it. This Aayat directly testifies that the burden placed on mankind is in accordance to the ability of man. As Allaah Ta`ala says regarding the dua of believers: "Our Rabb. and it implies that the ability of man is in accordance to and equal to the load that is placed upon it. the burden and the ability to be able to carry the burden (i.Aqeedatul Tahawi . verse 286}. If the one side was not in parity to the other than the concept would not apply. . execute the Commands of Allaah Ta`ala) must be in communion with each other. That is. The fact that Allaah Ta`ala has said that He will not burden a soul more than it is able to bear. there has to be equality between the two things in order for it to apply. As Allaah Ta`ala says: "Allaah does not place on a soul a responsibility (duty) except what is within its capability" {Surah Baqara.” “Allaah. In other words. has only charged 1 people with what they are able to do 1). and people are only capable 2 to do what Allaah has favoured them 2). For the Aayat mentioned above to apply: "Allaah does not place on a soul a responsibility (duty) except what is within its capability". except if Allaah makes it possible for them to do so.e. the Exalted. The one cannot be more than the other or vice versa. do not enforce on us that which we do not have the strength to bear" {Surah Baqara. The explanation of this is that Allaah Ta`ala only charges His servants in accordance to their abilities.

Who has placed the parity between ability and load. . Knows everything regarding it. The grace (bounty) of your Rabb is not restricted (Allaah gives to everyone without His treasures being depleted)" {Surah Bani Israa'eel. verse 20}. This here is the meaning and import of Laa Howla Wa Laa Quwwata illa Billaah. and none else. His Power.” As Allaah Ta`ala says: "We grant to all (to both groups). to these (those who desire the Aakhirah) and to those (those who desire the world) from the grace (bounty) of your Rabb (in this world). and none else. except if Allaah makes it possible for them to do so.183 – this is the explanation 3 of the phrase: ‘There is no power and no strength except by Allaah. His Rule and His Oneness in charging the servants in all their affairs and matters. His Oneness. and none else. Who has revealed the Deen. and He has measured it even before its creation -.It becomes apparent and glimmers forth from Him. He has NO partner in His Commanding. Desire and Power. and none else. and He.” 3). is the One Who has charged man with various duties. and He is the One. except if Allaah makes it possible for them to do so. nor does anyone have the strength to put obedience to Allaah into practice and remain firm in it. nor does anyone have the strength to put obedience to Allaah into practice and remain firm in it.’ We add to this that there is no stratagem or way by which anyone can avoid or escape disobedience to Allaah except with Allaah’s Help. Since it has been established that Allaah Ta`ala. His Towheed (Oneness). This Mas`alah is a clear and apparent in establishing that Qadr belongs to Allaah Ta`ala and it negates Qadr for the servants. His Desire. Creation. Just as Sheikh ‫ ر ا‬says: “There is no stratagem or way by which anyone can avoid or escape disobedience to Allaah except with Allaah’s Help. and that He is the One.Aqeedatul Tahawi .

verse 29}. The earning and execution of it is by the choice and will of man. Sheikh ‫ر ا‬ counters this with the statement: “His Will overpowers all other wills and His Decree overpowers all stratagems. verse 14}. Who is the Creator of all of man’s actions. as is the belief of the Jabariyyahs. verse 5}.Aqeedatul Tahawi . The negation of stratagems of man does not mean the negation of the servant’s earning it and executing it. It is for this reason that the Qur`aan has attributed all the actions of man to themselves. the creation of the action is not from man. hence the creation thereof is attributed to him. but his will is subject to the Will of Allaah Ta`ala. As Allaah Ta`ala says: "In fact. but from Allaah Ta`ala. with no intellect or understanding! This implies that indeed man has will and choice.” This does not negate stratagems and will of man. choice or intention at all! Like he is a concrete object. when Allaah Ta`ala says: “Because of what they used to do. (they refuse to believe because) the rust of their sins has covered their hearts (so that no truth can penetrate it)" {Surah Mutaffifeen. However. verse 96}”. when they chose to be crooked (to reject his message despite its clarity). The servant is the doer/earner of the action. the explanation of . The will of man cannot come into play except through the Will of Allaah Ta`ala. in that man has no will.184 – However. As Allaah Ta`ala says: "However. As Allaah Ta`ala says: "You cannot will anything without the will of Allaah the Rabb of the universe" {Surah Takweer.” He has attributed the creation of the actions of man to Himself: “And Allaah has created you and whatever you do” {Surah Saaffaat.” And: “Because of what they have earned. since it is possible that people may understand that Allaah Ta`ala constrains and forces man (into various actions). Allaah further twisted their hearts" {Surah Saff.

Allaah Ta`ala says: "Your Rabb has decreed that you worship only Him and that you treat your parents kindly" {Surah Bani Israa'eel. as well as doing everything with the consciousness that Allaah is watching). And as for the Decree of Shari'ah. This then is the summary of Towheed. And Allaah forbids immoral behaviour.185 – which has passed. verse 82}. Ihsaan (do things well. Similar with regard to the matters of existence and the matters of Shari'ah. Allaah Ta`ala says: "When He wills anything. as stated in the Qur`aan Majeed: Within two days. “His Decree” refer to the Decree of existence and the Decree of Shari'ah. As for the matters of existence. this does not negate and nullify the will and choice of man. Allaah then decreed them (the skies) into seven skies" {Surah HaaMeem Sajdah. that all matters and creation is referred to Allaah Ta`ala and His Will. Hence.Aqeedatul Tahawi .” 1). As for the matters of Shari'ah. Decree can be either regarding existence or Shari'ah. His only command is to say. . Allaah Ta`ala says: "Verily Allaah instructs (people to carry out) justice. However. verse 90}. “Be!” and it comes into bein" {Surah Yaaseen. Predestination and Decree 1. verse 12}. He advises you so that you may take heed (and thereby save ourselves from ruin and Jahannam)" {Surah Nahl. evil and oppression. He does whatever He Wills. his actions and earnings. and giving (charity) to relatives. verse 23}. Knowledge. As for the Decree of existence. His Will overpowers all other wills and His Decree overpowers all stratagems. *********************************************** ******** “Everything happens according to Allaah’s Will.

186 – As far as permission is concerned. As for permission in Shari'ah. As for the Ruling of Shari'ah. verse 5}. there is also permission related to existence and another related to Shari'ah. As far as Ruling is concerned. Allaah Ta`ala says: "We commanded them (the Bani Israa’eel) in it (the Torah).Aqeedatul Tahawi . verse 11}. verse 103}. sheep) except what has been recited to you (in the Qur'aan. verse 80}. they can never harm anyone with it (with black magic) without Allaah’s command (permission)" {Surah Baqara. Allaah Ta`ala says: "Every date palm that you (Muslims) cut (and burnt) or left standing on its roots was by Allaah’s permission" {Surah Hashar. As for the Kitaab of Shari'ah. “A life (of the murderer will be taken) for a life (of the one murdered). Al-Kitaab. verse 45}. As for the Kitaab of existence. camels. it is either regarding existence or Shari'ah. Allaah Ta`ala says from the sons Hadhrat Ya`qub υ: "Now I shall never leave this land (to return home) until my father permits me or (until) Allaah decides my matter (by either taking my life or returning my two lost brothers). relates to existence and Shari'ah. an eye (of the attacker will be blinded) for an eye (of the one whom he blinded). also. an ear for an ear. Allaah Ta`ala says: "Permitted for you (to eat) are livestock animals (cattle. As far as Ruling of existence is concerned. He (Allaah) is the best of deciders (judges)" {Surah Yusuf. Allaah Ta`ala says: "However. a tooth for a tooth…" {Surah Maa'idah. such as verse 3 of this Surah). (similarly) a nose for a nose. goats. Allaah Ta`ala says: "Recorded in the Book (the “Lowhul Mahfoodh”) is every aged person who ages (who reached old age) and (every person) whose age is decreased (who does not reach old age)" {Surah Faatir. (The hunting of) Game is (also) . As for existence.

His Ruling. His Decree. be it with regard to existence or Shari'ah. above questioning)" {Surah Maa'idah. As far as existence is concerned. it is established that the earnings of the servants of Allaah take place with their intentions and wills.Aqeedatul Tahawi . Verily Allaah commands what He wills (He is All Wise. verse 3}. (In the meantime. Regarding all these rights it is said that the actions of man are with (dependant on) the Intention of Allaah Ta`ala. Similarly. verse 25}.) They will wander (lost and bewildered) on earth (in the Valley of Teeh). His Intention.187 – unlawful for you when you are in the state of Ihraam. with regard to the actions of the servant. and His permission.” . Just as it is established that the Decree of Allaah Ta`ala takes place with His Intention and Will. he is in fact subservient to Allaah Ta`ala in its (the action’s) creation and taking place. Allaah Ta`ala says: “Undoubtedly it (this holy land) is forbidden to them for forty years. The Action and Decree of Allaah Ta`ala does not negate the will and choice of the servant. The servant does not have an independent and full control which is diverse from Allaah Ta`ala. His Knowledge. *********************************************** ******** “And He 1 is never unjust. As far as prohibition as far as Shari'ah is concerned. However. the meat of pigs…" {Surah Maa'idah. Allaah Ta`ala says: Forbidden for you (for you to eat) is carrion. Ruling and Permission takes place depending on the intention of the servant. verse 1}. So do not grieve over the disobedient nation" {Surah Maa'idah. prohibition is also related to existence and Shari'ah. Will. blood (that flows from an animal’s body). Decree.

’ 1). He is the Creator of their actions . Questions are raised and asked regarding a thing which occurs with the non-existence of proof.’ There is benefit for dead people in the supplication 2 and alms-giving of the living. And since Allaah Ta`ala is The Proof. Also. or from His having an abomination for them. So where can there be oppression (from Him)? *********************************************** ******** “He is Exalted in His Purity above any evil or perdition and He is Perfect far beyond any fault or flaw. be they good or evil. This is a midway between the Qadariyyah and Jabariyyahs. since they are His creation. every occurrence that takes place in the universe are from Allaah Ta`ala. and Allaah Ta`ala is not like that. Hence. This is exonerating the Being of Allaah Ta`ala from oppressing His servants.188 – 1). May Allaah Ta`ala save us from such statements of the Qadariyyahs who say that as long as there is no oppression or abomination from the servants there will be no oppression or abomination from Allaah Ta`ala. oppression takes place in the property of another. ‘He will not be asked about what He does 1. and there is no partner for Allaah Ta`ala in His Property. They are occurrences that take place in His Property and not in the property of any other. Since oppression does not take place except when the perpetrator is ordered to do so from someone else. but they will be asked.Aqeedatul Tahawi . ‘He will not be asked about what He does 1. but they will be asked.” “He is Exalted in His Purity above any evil or perdition and He is Perfect far beyond any fault or flaw. in fact all proofs will be regarded as proof when it is connected with the Truth and . That is.

. Examples such as this are manifold in the Sunnah. There is benefit for dead people in the supplication 2 and alms-giving of the living. Who is Pure. He can never be asked regarding what He does. Ibaadat-e-Maaliyyah (acts of worship done with wealth).” 2).” “Allaah responds 1 to people’s supplications 1). Hence. in various ways. like the dua for a Janaazah. rather it is He Who will ask (his servants). Allaah has Absolute Control over everything and nothing has any control over Him. “O our Rabb! Forgive us and our brothers (the Sahabah ψ) who passed before us with Imaan" {Surah Hashar.all these are beneficial to the deceased. The second is Sadaqah (charity) and spending of wealth on behalf of the deceased. the dua of the believers and the Astaghfaar made by them for the deceased. who is there that can question Him? What proof will they ask for? When His Honoured Being is The Proof of all proofs. Like the Hadith of Hadhrat Aishah ‫ ر ا‬where she used to give Sadaqah on behalf of her mother after the consent of Rasulullaah ρ that the reward reached her (the mother). As Allaah Ta`ala says: “Supplicate (make du’aa) to Me. The Author ‫ا‬ ‫ ر‬has mentioned two such ways. the dua at the time of visiting the graves -. Truth and Justice are from the Being of Allaah Ta`ala. That is.Aqeedatul Tahawi . There is consensus amongst the Ahle Sunnah Wal Jamaa`ah that the dead benefit from the efforts of the living (made on their behalf). Similar are the duas that have been reported in the Sunnah. I shall respond (in a manner that is most beneficial . verse 10}. as Allaah Ta`ala says: "Those who come after them say. “Allaah responds 1 to people’s supplications and gives 2 them what they ask for.189 – justice. the dua at the time of burial.

in that they call unto Allaah Ta`ala in their times of need. It is also a means of eradicating harm.” 2). As Allaah Ta`ala says: "Or (is) He Who responds to the distressed (helpless) person when he calls Him (for help)" {Surah Naml. they pray to Allaah (to save them) with sincere belief in Him (knowing that only He can save them)" {Surah Ankaboot.190 – for you)" {Surah Mu'min.Aqeedatul Tahawi . verse 65}. It is established from here the necessity to resort to means. As a poet puts it: “My Rabb becomes Angry if I do not ask from Him. Allaah becomes angry with him. as Allaah Ta`ala says: "When they board a ship (which is struck by bad weather and then threatens to sink). As Allaah Ta`ala says: "I shall respond". Allaah has Absolute Control over everything and nothing has any control over Him. to such an extent that even the kuffaar have to take cognisance of this point. I answer the prayer of the caller when he calls" {Surah Baqara. Nabi ρ said: “He who does not ask from Allaah. in fact it is the most powerful of .” This is the opposite of people who when asked become angry and agitated. verse 60}. and Bani Aadam. verse 186}. when asked. verse 62}. verily I am close by (so call only on Me). as has passed. Indeed dua is also a means of success and a means of achieving one’s objective.” and gives 2 them what they ask for. becomes angry. And He says: "I answer the prayer of the caller when he calls". As Allaah Ta`ala says: "And when My bondsmen ask you about Me. Dua is the most powerful weapon and means of gaining benefit (from Allaah Ta`ala). He says regarding people in general that when any harm befalls them they call unto Him from their sides or when they are sitting or standing.

But to rely solely on the means is shirk and is contrary to Towheed. and whoever considers himself independent of Allaah for the blinking of an eye is guilty of unbelief and becomes one of the people of perdition 2. Most Worthy of praise" {Surah Faatir. Thus. Thus means are a necessity in this universe. its remaining.” 1). and to terminate and exclude it (means) completely is a deficiency in intelligence. To turn completely away from resorting to means is a censure and malignment in the Shari'ah.191 – all means. death. To make use of means and combine it with trust in Allaah Ta`ala is an act of Ibaadat. verse 120}. sustenance. *********************************************** ******** “Nothing can be independent 1 of Allaah even for the blinking of an eye. aloft are His Praises. Allaah is angered 3 and can be pleased 4. As Allaah Ta`ala says: "To Allaah belongs the kingdom of the heavens and the earth and whatever is within them. How is it possible for the wholly dependant to be free of the wholly independent? He is the All-Powerful Owner.Aqeedatul Tahawi . the AllAware Creator. Hence to be completely independent of means is folly and spurious. It is a form of degradation. As Allaah Ta`ala says: "O people! You are all beggars before Allaah (dependant on Him for everything) and (Only) Allaah is Independent (not in need of anyone or anything). earnings and for all its movements. The entire creation in the whole universe is dependant upon Allaah Ta`ala for its existence. its life. verse 15}. He has power over all things" {Surah Maa'idah. 3). whoever is independent of Him is in the meaning of being in nonexistence or utterly destroyed. .

and not in meaning. verse 60}. As Allaah Ta`ala says regarding the Sahaabah: "Allaah is pleased with the first to lead the way from the Muhaajireen. Speech. Power. 4). These people are in the worst of positions (heading towards Jahannam) and have strayed the most from the right (straight) path" {Surah Maa'idah. The Attribute of Pleasure and Anger is established for Allaah Ta`ala in the way that is appropriate . Destruction. Enmity. Life. the Ansaar. etc. etc. However. “Shall I inform you of someone deserving worse punishment from Allaah? (They are) The ones whom Allaah has cursed. The similarity between the two (Attributes of Allaah and that of man) are restricted to the words used. 3). Affection. like Anger. we are unaware of its actual condition and operation. are all attributable to and established for Allaah Ta`ala just as are the Attributes of Hearing. Pleasure. and those who followed them with sincerity and they are pleased with Him" {Surah Taubah. verse 100}. some of whom He has transformed into monkeys and pigs and (those) who worship the Shaytaan (by doing whatever he directs). to those found in man. they are all literally applicable to Allaah Ta`ala not just figuratively. Seeing. We do not equate the Attributes of Allaah Ta`ala. etc. As Allaah Ta`ala says: "Allaah was well pleased with the Mu'mineen (the Sahabah ψ) when they pledged their allegiance to you (O Rasulullaah ρ) beneath the tree (at Hudaybiyyah)" {Surah Fatah.Aqeedatul Tahawi . Knowledge. verse 18}. As Allaah Ta`ala says: "Say. is angry with. Friendship.192 – 2). Mercy. The mazhab of the victorious is that the Attribute of Anger.

2). He is worthy of all Praise and Grandeur. 1). Indeed the love for the Sahaabah is from the words of Nabi ρ: “Whoever loves them (My Companions) he loves them because of his love for me. As Allaah Ta`ala says: "There is nothing like Him (nothing can compare with His Being or His qualities) and He is the All Hearing. When the anger of the Keeper of the Fire and that of the Angels at the wrongdoers is unlike the anger of man. but we do not go to excess 3 in our love for any one individual among them. He is free from a soul and its necessities. does so because of his . verse 11}. the All Seeing" {Surah Shura. Because indeed Allaah Ta`ala loves them.193 – to His Stature and Grandeur. We love 2 the Companions of the Messenger of Allaah ρ. verse 54}. It is imperative that any beloved to Allaah Ta`ala is also beloved to the entire creation. and whoever despises them. As He says: "…whom He loves and who love Him" {Surah Maa'idah. because the Angels are not composed and created from the same matter as man. Just like His Hearing and Seeing in unlike any creation. *********************************************** ******** “But not in the same way as any 1 creature. in that they are overcome by a rush of blood in their veins at the time of anger as is man – what then would be your opinion regarding the Anger of Allaah Ta`ala Who is Lateeful Khabeer. so too is His Pleasure and Anger unlike any of that of the creation.” “But not in the same way as any 1 creature.Aqeedatul Tahawi . We love 2 the Companions of the Messenger of Allaah ρ. He is free from any physical form and its attributes.

It is impossible that they not love them.” Thus whoever loves Nabi ρ it is necessary and imperative that they love his Sahaabah as well. he said: “Two (types of) men will be destroyed because of me. We do not exceed the bounds in our love for them and we say not except the Haqq. one (who) loves me excessively and praises me with that which is not within me.” . This is prohibited in Islaam.” The Rawafidh exceed the bounds in their love for the Household of Nabi ρ and the Khawaarij exceed the bounds in their enmity towards them. neither do we say that that were men just like ourselves who mix evil deeds with good ones. and (the other) who hates me. where he hurls falsities upon me.” *********************************************** ******** “Nor do we disown 1any one of them. with regard to every aspect. This is so because to have excesses (either way) is from transgressing the bounds. The Ahle Sunnah Wal Jamaa`ah tread the middle path and exercise moderation in their love for the Sahaabah. like the Ambiyaa.194 – despising me.Aqeedatul Tahawi . in that we love all the Sahaabah. Hadhrat Ali τ has indicated towards a path which is in between these two. We do not exaggerate in praising them and claim that they are sinless. and do not say regarding Allaah except the Haqq. As Allaah Ta`ala says: “Do not exceed the bounds in your Deen. without excluding and isolating any one of them. but we do not go to excess 3 in our love for any one individual among them. Included in this prohibition is the love for the Sahaabah.” 3).

The Qur`aan Majeed has not disowned any one of them (The Sahaabah). This is the ultimate success" {Surah Taubah. the Sahaabah. just as the Qur`aan Majeed has lauded them with praise. They do not turn away and reject the Ahle Bait but have disowned Hadhrat Abu Bakr. verse 100}. They were the first narrators of the Deen from Nabi ρ. We accept and believe in what Nabi ρ said regarding the honour of the Khulafaa-e-Raashideen.195 – 1). and not in accordance to desires and fancies. The Ahle Sunnah Wal Jamaa`ah. as they are justly worthy and deserving of. He has prepared for them such Jannaat beneath which rivers flow. in accordance to their status. in which they shall live forever. Umar (radhiallahu anhuma) etc. *********************************************** ******** “We hate 1 anyone who hates them or does not speak well 2 of them and we only speak well 3 of them. we say that all of them are just. etc. On the other hand the Khawaarij have not turned away or rejected the Shaikhain (Hadhrat Abu Bakr and Umar – radhiallahu anhuma) but have disowned Hadhrat Ali and Uthmaan the Ahle Bait (radhiallahu anhum). Allaah Ta`ala has testified in favour of His Pleasure with them and with their pleasure with Him. Love for them is from the necessities and prerequisites of the Deen and Imaan. the Ansaar. According to them all these are to be necessarily killed. in fact it has sanctified all of them. accept all of them (the Sahaabah) and have placed them in accordance to their ranks and status. the Ahle Bait. Like how the Rawaafidh (Shiahs) do. As Allaah Ta`ala says: "Allaah is pleased with the first to lead the way from the Muhaajireen. the Ashara-e-Mubashshara. and those who followed them with sincerity and they are pleased with Him. Sheikh ‫ ر ا‬has stated this as a refutation against the Rawaafidh and Khawaarij.Aqeedatul Tahawi .” .

” Indeed the hater of the beloved is naturally detestable by the lover. Such people are.196 – “We hate 1 anyone who hates them 1). To love them (the Sahaabah) is a part of our Deen and Imaan. They heard his honourable speech with their physical ears. souls and heart were affected by his Noor.Aqeedatul Tahawi . and we only speak well 3 of them. Those who hate them are those who speak ill of them and swear at them. then the one after it and then the one after it. They accompanied him in Imaan. As Nabi ρ said: “The best of eras are my own. like the Qur`aan Majeed has stated: “He (Allaah Ta`ala) Loves them and they love Him. This is a special favour granted to them which was not .” Know! The Qur`aan Majeed has singled them out with goodness and special favour. Their bodies.” Whoever is beloved to Allaah Ta`ala must also necessarily be beloved to all those who love Him and obey Him. As Nabi ρ said: “Whoever despises them does so due to his despising me. Whoever hates them (Sahaabah) must be hated by the people of the Qur`aan Majeed. or does not speak well 2 of them 2). This is because they had seen Nabi ρ with their physical eyes. This is logical and natural. according to some Ulama.” 3). This is an honour that none other besides them (from the Ummat) are favoured with. without any intermediary. They touched his honourable hands with their physical hands. to be necessarily executed and according to others such people are to be banished.

The Author ‫ ر ا‬has mentioned the Masa`ala of Khilaafat and he has included it as being part of our Imaan and Aqaa`id. This is the truth in that it is part of our necessary Aqaa`id. *********************************************** ******** “Love of them 1 is a part of Islaam. it follows that love for them through love for Nabi ρ is also part of Imaan. This is a necessity and a pre-requisite of the Shari'ah. We confirm 2 that.Aqeedatul Tahawi .” Since love for them is coupled with the love of Nabi ρ. 2). it is soon that he will be caught. and whoever has harmed me has harmed Allaah. hypocrisy and rebelliousness. as the Qur`aan Majeed bears testimony: "(They are) the ones whose hearts Allaah has (examined and) purified for Taqwa" {Surah Hujuraat. and whoever has harmed Allaah. (Fear (Allaah) regarding my Companions. part of belief and part of excellent behaviour. whoever has harmed them has harmed me.. he who loves them does so owing to his love for me and whoever hates them does so due to his hatred for me. It is for this reason that we claim that all the Sahaabah are just and their consensus is a definite proof. This was not said for anyone else besides them. which is the basis of Imaan. Also. which has been revealed regarding them. verse 3}. while hatred of them is unbelief. Whoever denies them is a kaafir. it is explicit in the statement of Nabi ρ. It is from amongst the . do not make them targets after me (my demise).” 1)..197 – granted to anyone else besides them. owing to its importance in our Deen. Love for them is part of the name of Imaan. because their hearts were tested with Taqwa. “(Fear) Allaah.

This is one of the means of safeguarding the Deen of Islaam. If the unseen Divine assistance does not spring forth from the Khilaafat. It is not an election or a candidate of the people of custom who elect in order to fulfil some custom. Imaan and Islaam. It illuminates the hearts of the believers with peace. Also. What greater privilege can there be other than this? What more necessity can there be than the necessity of establishing a Khalifah on earth? It has great effects on the souls of the masses. This is so because a Khalifah does not become one except with the suitable qualifications. The people chose the concept of kingship in the name of Khilaafat after the passing on of the era of the Sahaabah. then anybody would have done to Islaam whatever he pleases. the Muslims will remain in disarray and confusion. Perfect Islaam will not remain. This has high priority in Islaam. Both of them have the meaning of might and power. peace and security are the contributing factors which save mankind from the emerging of fitnahs and mischiefs. and there is no Jamaat without an Imaam. Khilaafat is also a central point and base for the servants of Allaah Ta`ala.Aqeedatul Tahawi . The Divine unseen assistance will not be prevalent amongst them.198 – basis of the governing of the Deen. A clear conclusion is that if there existed no Khilaafat on earth then. there would be none to prevent him. wherefrom emanates the unseen Divine assistance. Khilaafat and kingship are two similar concepts. This was done in order to attain a . then it would not be possible for it to be Allaah’s deputy on earth. Indeed. which has been in practice from the time of Hadhrat Aadam υ until the time of Nabiρ. there is no perfect Islaam without a Jamaat.had there not been any Khilaafat. both in name and form. Imaan.

They thus changed the entire face of Khilaafat and Imaamat. Such that if one puts his hand in front of his face. from the Qur`aan and the Sunnah. optimism and anticipation in it. as has the Author ‫ . However. under the banner of an Islaamic government. They subjected its meaning and import to suit their own whims and fancies. wherein there is darkness upon darkness. they abused this title and oppressed the masses and caused much mischief and deception. People lost hope. he will not be able to see it.199 – system of government and power.Aqeedatul Tahawi . their peculiarities. the differences between kingship and Khilaafat and the differences in their import cannot be disclosed except with the explanation of both. peace and strengthening the Deen in order to turn the attention of the people towards them. It is not sufficient that we suffice upon the topic of Khilaafat or that we mention it with regard to our Islaamic Aqaa`id. They made the concept of Khilaafat a battlefield of opinions and a means whereby it caused division and a base for wars and battles. so that people may understand what is needed to be understood.ر ا‬He has sufficed upon the mere mentioning of the Khilaafat and . They chose the name of justice. The veil of deception and confusion must be lifted. They laid claim to rulership through their lineage and they imposed it (their rule) on the people. their effects and their objectives. There were great wars and struggles for power and in order to gain rulership and maintain it. if we reflect on our present era. Especially. so that people may get to understand better the difference between kingship and Khilaafat. On the face of it. It is important that we elaborate slightly on the cause of this despair and the source of it. They clothed (their titles) with Deeni flavour and they threw the veil of Aqaa`id upon their actions.

The people in that era understood well the meaning of Khilaafat and its import. It is an era where evil is not differentiated from good. the general Khilaafat is divided into two types: the first is the Khilaafat of Allaah Ta`ala to His servants. And as Allaah Ta`ala says: “O Dawood! Indeed. However.Aqeedatul Tahawi . The statement of the Author ‫“ ر ا‬We confirm the Khilaafat”. and to eradicate that which people used to do. And as Allaah Ta`ala says regarding Hadhrat Ibraheem υ: “I am going to make you a leader (an Imaam) of people (to lead them in matters of Deen)" .e. This is in order to remove the veil which exists over (the concept of) Khilaafat and to establish the Haqq. There was no need to dilate upon the subject and its opposing factors. owing to the era in which he was. We have made you a deputy on earth (to ensure that Our commands are carried out)" {Surah Saad. Theirs was an era of knowledge and insight.200 – has not expounded on its different aspects or dilated upon its discussion. i. It is necessary for us to dilate on the topic of Khilaafat and kingship and to highlight the differences in their import and objectives. The evil is clothed in good and virtue. verse 30}. in the light of the Qur`aan and the Sunnah. ا م‬As Allaah Ta`ala says regarding Hadhrat Aadam υ: “I am about to place a deputy on earth (someone to enforce My commands on earth. that is. verse 26}. ours is an era of ignorance and deviation. Hence the first Khalifah of Allaah Ta`ala on the earth were the Ambiyaa ‫ . the Ambiyaa. *********************************************** ******** “The Khilaafat 1” 1). referring to Hadhrat Aadam υ)" {Surah Baqara.

. Allaah Ta`ala says: "Indeed those who pledge their allegiance to you (O Rasulullaah ρ) they really pledge their allegiance to Allaah (because they do this to please Allaah). verse 124}. Allaah’s hand is above theirs (when they take the pledge because Allaah approves of it)" {Surah Fatah. Our Nabi ρ has been made the Seal of all the Khulafaa for all the people until the Day of Qiyaamah. and they are the best of Khulafaa υ.Aqeedatul Tahawi . Obedience to Nabi ρ is likened to obedience to Allaah Ta`ala’s Himself. verse 80}. His throwing becomes the throwing of Allaah Ta`ala.201 – {Surah Baqara.” The Ambiyaa are the Khalifaas of Allaah Ta`ala and he (sallallahu alaihi wasallam) was the Imaam of all of the Ambiyaa. when Allaah says: "…and you (O Rasulullaah ρ) did not throw (the handful of sand into the eyes of the Mushrikeen to temporarily blind all of them) when you threw. but it was (actually) Allaah Who threw" {Surah Anfaal.” The Ambiyaa are the Khulafaa of Allaah Ta`ala. Obedience to him and following him remains until the Day of Qiyaamah. Taking a pledge of allegiance at the hands of Nabi ρ is like taking a pledge at the Hands of Allaah Ta`ala. He was the Seal of all the Prophet. hence the Seal of this type of Khilaafat. verse 17}. He says: "Whoever obeys the Rasool ρ (Muhammad ε) obeys Allaah (because Rasulullaah ρ conveys the message of Allaah)" {Surah Nisaa. This is testification and proof that Nabi ρ was the Khalifah of Allaah Ta`ala in all matters. verse 10}. As he (sallallahu alaihi wasallam) said: “I am the Imaam of the Ambiyaa. As Hadhrat Abdullah Ibn Abbaas τ said: “Indeed Allaah has granted virtue to Muhammad ρ above all the Ambiyaa and the inmates of the heavens.

And Allaah Ta`ala says regarding the nation of Hadhrat Saalih υ: "Remember (the time) when Allaah made you successors after the Aad and stationed" {Surah Yunus.Aqeedatul Tahawi . This is the second type of Khilaafat. And He will certainly grant (great) strength to the Deen that He has chosen for them and will certainly replace their fear with peace (on condition that) they worship Me and do not ascribe any as partner to Myself.202 – *********************************************** ******** “After 1Rasulullaah ρ” 1). This is the Khilaafat of the Ambiyaa to the pious inheritors amongst their Ummats. . verse 73}. Those who are ungrateful after this are sinful indeed" {Surah Noor. verse 55}. When Allaah Ta`ala says: "just as He had made those before them successors" proves the Khilaafat of the Ambiyaa ‫ا م‬ before Rasulullaah ρ. As Allaah Ta`ala testifies to it in another place. where He says regarding Hadhrat Nooh υ and his nation: "so We rescued him and those (Mu'mineen) with him in the ark (when the flood came) and made them successors (they succeeded the others as owners of their property)" {Surah Yunus. verse 69}. As Allaah Ta`ala says: "Allaah has promised those of you who have Imaan and who do good actions that He will definitely make them successors (of the rulers) on earth just as He had made those before them successors. Allaah Ta`ala says regarding the nation of Hud υ: "Recall the time when He (Allaah) made you successors after the nation of Nooh υ" {Surah A'raaf. verse 74}.

and the last of the Khalifahs in this Ummat will be Imaam Mahdi υ who will appear in the last of eras.” *********************************************** ******** “Went first 1 to Abu Bakr Al-Siddique τ. thus proving his excellence 2 and superiority over the rest of the Muslims. That is the Khilaafat (Imaamat) will be given to the righteous servants after him. after the demise of Nabi ρ. The first of the Khulafaa-e-Raashideen was Hadhrat Abu Bakr τ. and not to the oppressors. then to Umar Ibn Al-Khattaab τ. verse 124}. Just as is stated in the Qur`aan Majeed. “My promise (of leadership) will not extend to the oppressors (the Kaafiroon)" {Surah Baqara. Qiyaamah will not dawn until twelve Khalifahs will emerge from amongst this Ummat. Mahdi will be in the centre and Maseeh will be the last. “And from my offspring (will You not make them leaders as well) ?” Allaah replied.203 – As Allaah Ta`ala says regarding Hadhrat Ibraheem υ after he was given the Imaamat: "Ibraheem υ said. In this way. and after them are the Khulafaa-eMahdiyeen. the Khilaafat was passed on to the Khulafaa-e-Raashideen (radhiallahu anhum).Aqeedatul Tahawi . They are the Khulafaae-Raashideen. and . This is indicated in the statement of Rasulullaah ρ when he said: “How can this Ummat perish when I am the first of it. they will be granted succession on the earth. then to Uthmaan τ. as Nabi ρ said that mankind will not come to an end until twelve men will rule over them.

As Nabi ρ said: “The most virtuous of this Ummat after its Nabi is Abu Bakr. Zubair. Ali. thus proving his excellence 2 and superiority over the rest of the Muslims. as Rasulullaah ρ. There is unanimity and consensus amongst the Ummat regarding Hadhrat Abu Bakr’s τ being the first rightful Khalifah. Their title was the trustees of this Ummat (radhiallahu anhum ajmaeen). whose word is truth. τ. there are differing views. then to Uthmaan τ. and who were promised Jannah by him. which occurred at the time of need. 1). Uthmaan.” The method of electing the Khalifah was executed in the best way possible by the Sahabah ψ who are the best of the entire Ummat. The ten are: Abu Bakr. will be in Jannah. then to Umar Ibn Al-Khattaab τ. It is possible to combine these two reasons and say that his appointment was by way of election which was based on the indications of Nass. However. Hence his appointment was because of Nass and by elections. . and there is no doubt that the Nass is quite explicit and clear in this regard. 2).204 – then to Ali Ibn Abi Taalib τ. Some opine that his election is indicated in the Nass.” “Went first 1 to Abu Bakr Al-Siddique τ. bore witness that they would be. Sa`ad. and Abu Ubaidah Bin Jarraah. Some say that his appointment was by way of election.Aqeedatul Tahawi . as far as the reasons of his being appointed as Khalifah. Talhah. and then to Ali Ibn Abi Taalib τ. Umar. Abdur Rahmaan ibn Auf. We bear witness that the ten 3 who were named by Rasulullaah ρ. Saeed. These are the Rightly-Guided Khalifs and the upright leaders. These are the RightlyGuided Khalifs and the upright leaders.

*********************************************** ******** “Anyone who speaks well of the Companions 1 of the Messenger of Allaah ρ. the worst form of Nifaaq. bore witness that they would be. Zubair.” 3). who are all pure and untainted by any impurity. Ali. 1). As Nabi ρ said: “Abu Bakr (will be) in Jannah. and Abu Ubaidah Bin Jarraah (will be) in Jannah. Talhah (will be) in Jannah. to oppose this after claiming Islaam. Do not make them a target after me (my demise). as Rasulullaah ρ. Uthmaan (will be) in Jannah. Saeed. Saeed Bin Zaid (will be) in Jannah. Their title was the trustees of this Ummat (radhiallahu anhum ajmaeen). (regarding) my Companions. Uthmaan. . is free 3 from the accusation of hypocrisy. and his wives 2 and offspring. and his wives 2 and offspring. Because indeed Nabi ρ: “(Fear) Allaah. Sa`ad. will be in Jannah. and Abu Ubaidah Bin Jarraah.Aqeedatul Tahawi . Abdur Rahmaan ibn Auf. The ten are: Abu Bakr. ρ. Ali (will be) in Jannah.” Their virtues are more numerous than can be mentioned. whose word is truth. Zubair (will be) in Jannah.205 – We bear witness that the ten 3 who were named by Rasulullaah ρ. Abdur Rahmaan Bin Auf (will be) in Jannah. Umar. Umar (will be) in Jannah.” Hence.” “Anyone who speaks well of the Companions 1 of the Messenger of Allaah ρ. (Fear) Allaah. Talhah. and who were promised Jannah by him. Sa`ad Bin Abi Waqqaas (will be) in Jannah. is Nifaaq.

the narrators of the Hadith. because it (Shiasm) was founded by the renegade and hypocrite.e.” 3). Ibn Sabaa Yahoodi.206 – 2). Whosoever follows in his footsteps will be drowned in hypocrisy. the . and whosoever isolates himself from him and is pure in his talk regarding the Household of Nabi ρ and moderate (i. Bukhaari reports from Hadhrat Abu Bakr τ: “Respect Muhammad ρ with regard to his household.Aqeedatul Tahawi . *********************************************** ******** “The learned men of the first community and those who followed in their footsteps — the people of virtue. remains within the bounds of the Shari'ah).” “The learned men of the first community and those who followed in their footsteps — the people of virtue. and has good thoughts and opinions of the Companions of Nabi ρ will be free and saved from hypocrisy. swear and malign the Companions of Nabi ρ and to exceed the limits in praising his Household and do it in displays of show and customs is the way of the Rawaafidh (Shiahs).they must only be spoken about in the best way 1 and anyone who says anything bad about them is not 2 on the right path. As Nabi ρ said in a lengthy Hadith which is reported in Muslim Shareef that we should remember Allaah regarding his household.” who are all pure and untainted by any impurity. to harbour evil thoughts. is free 3 from the accusation of hypocrisy. the jurists and analysts -. Indeed. We do not prefer 3 any of the saintly men among the Ummat over any of the Ambiyaa. Their foundation is hypocrisy.

I am the custodian of my Companions. when he said: “Indeed the Ulama are the heirs of the Ambiyaa. because Nabi ρ has testified in favour of their excellence.” Also. our Nabi ρ lauded many praises upon the Ulama. Thus many a persons who have been conveyed my Message are more protective of it than the listener. the jurists and analysts -. after that of the Sahaabah. then follow my Ummat in what it says. This is so. when he said. and also to honour the pious and uprighteous Ulama of this Ummat. when he said: “The best of eras is my era. then follow the sky in what it ‘promises’.207 – narrators of the Hadith. This is in keeping with the advice of Nabi ρ: “Honour my Companions. indeed they are the best among you…” and as Nabi ρ said: “The stars are the custodians of the sky. then the one after it and then the one after it. it is necessary for the Ummat to honour and respect them. when my Companions pass on. then follow my Companions in what they say. To love them is Deen and to detest and oppose them is Nifaaq.” Also. “Allaah has blessed that person who has heard my speech. This is the path of the believers. and then memorised and protected it and then he conveyed it. After the era of the Sahaabah came the era of the Tabieen. my Companions are the custodians of the Ummat.” Hence. if the stars vanish. It is imperative for the Ummat to honour them after the Sahaabah. and to speak glowingly about them and remember them with endearment. when I pass on. It is for this reason that the Ahle Sunnah Wal Jamaa`ah say that ALL the Sahaabah are just and virtuous. he ρ made dua for the pious and reflecting persons of this Ummat.they must only be spoken about in the best way 1 1).Aqeedatul Tahawi .” [Muslim]. .

is not the way of the path of the true believers. Also.208 – and anyone who says anything bad about them is not 2 on the right path. or that he is nurtured by a Wali. hence a Nabi is more virtuous than a Wali. .Aqeedatul Tahawi . Wilaayat is something which has to be earned. etc. verse 115}.” 3). 2). We shall allow him to do that which he is doing and then enter him into Jahannam. that is those who follow him. As Allaah Ta`ala says: " Whoever opposes the Rasool after the guidance (the truth of Islaam) has become manifest (clear) to him and follows a path other than that of the Mu'mineen. We do not prefer 3 any of the saintly men among the Ummat over any of the Ambiyaa. he cannever become a Wali except by him following the way shown by the Nabi. Nubuwwat is the fountainhead of Wilaayat. A Nabi is more knowledgeable since he has been bestowed with the Divine Message. and other such Munaafiqeen. It is the worst of abodes" {Surah Nisaa. and the slave turns repentantly towards Allaah. In an Ummat there are thousands Auliyaa – do all of them follow the Nabi or does the Nabi follow the Auliyaa? The reality is that the one who is followed is better and more virtuous than his offshoots. It is not that a Nabi becomes a Nabi by following the way of a Wali. To follow a way other than the way of the believers like the way of Ibn Sabaa. Nubuwwat is a gift and an appointment from Allaah Ta`ala. A Wali is nurtured by a Nabi. Hence. To be chosen by Allaah is by far more virtuous and honourable than for the slave to turn to Allaah. Allaah guides whomsoever He Wills from those who turn to Him. Because indeed.

Aqeedatul Tahawi . a Nabi is sinless. Also. Also. . and not the other way around. and the Walis do not have this benefit that they can definitely have any effect on their companions. it is imperative for the entire Ummat to follow Nabi ρ. whereas Nubuwwat is limited to the very special servants of Allaah Ta`ala. so how can they be better than the Nabi. the Sahaabah are revered owing to their being witnesses to the revelation of the Qur`aan and the effect and direct influence of Nabi ρ on their hearts and souls. before and after receiving the Nubuwwat. So how can a sinful person ever be better than a sinless one? Also. All this is from the Nusoos of the Qur`aan and Sunnah. Hence. Hence.209 – Also. and a Wali in neither sinless before Wilaayat nor after. whereas Wilaayat will remain until the Day of Qiyaamah. Hence the claim that Wilaayat is more virtuous than Nubuwwat has absolutely no basis and it contradicts the clear Nusoos. It is possible for thousands of Walis to come until Qiyaamah. when they do not have the same effect? Also. A Wali is not like this. Wilaayat is attainable by the common believers according to their piety and status. then one upon whom success is based by following him is better than the one who is unlike this. that he has to be followed and that success lies in following him. The chosen and special servants of Allaah are by far better than the ordinary ones. Nubuwwat has been terminated. there is no more any Nabi to come after the Seal of Ambiyaa (sallallahu alaihi wasallam). and none will be successful except if they follow him. whereas all of them are not Nabis. all believers are Auliyaa of Allaah in accordance to their piety and status.

The statement of the Author ‫ ر ا‬is that any one Nabi is better than all the Auliyaa put together.Aqeedatul Tahawi . just like how a Mu`jizah (miracle of a Prophet) is an extraordinary act. It is similar to a Mu`jizah in that it is an act which emanates from the acts of Allaah Ta`ala.” “Rather we say that any one 1 of the Ambiyaa is better than all the Auliyaa put together.” 2). This is a clear truth and fact. Al-Karaamat is an extraordinary feat. It is also not in the choice of the Wali to exhibit this act whenever he wishes. and not from those of men.210 – *********************************************** ******** “Rather we say that any one 1 of the Ambiyaa is better than all the Auliyaa put together. A Mu`jizah takes place at the hands of a Nabi whilst a Karaamat takes place at the hands of a Wali. but Allaah Ta`ala allows its exhibition at his hands in order to display his status and honour to the people. As Nabi ρ said: “I am the most honoured of all the former and latter (of creation)”The Auliyaa are all either from amongst the former or latter. We believe in what we know of Karaamat2 (the marvels of the Auliyaa) and in authentic stories about them from trustworthy sources. This is only done with the . in fact he is the most honoured from amongst all the Ambiyaa as well. and our Nabi ρ is more honoured than all of them. 1). We believe in what we know of Karaamat2 (the marvels of the Auliyaa) and in authentic stories about them from trustworthy sources. and it is proven from the clear Nusoos.

In summary. Examples such as these are plentiful and the authentic Kitaabs are replete . then it is termed a Karaamat. because its execution does not even require Imaan. Thus. For example. if not. Karaamaat are from the outer displays. he said to the lion: “O Abul Haarith (title given to a lion)! I am the freed slave of Nabi ρ. which has been established from the Qur`aan and Sunnah. Just like how the knowledge of an Aalim is sourced from the knowledge of the Ambiyaa. which require no proofs. then it is called ‘Istidraaj’ or ‘Takhyeel’.211 – Will of Allaah Ta`ala and within the bounds set by Him. It is in reality an extraordinary feat. show me the way!” The lion started walking alongside him and guided him to the road. Also. The Muhadditheen have allocated a special chapter regarding Karaamaat. Also. like the time when there was no Azaan given in Masjid-e-Nabawi (sallallahu alaihi wasallam) for three days and Hadhrat Saeed Bin Musaib (a Taabiee) ‫ر ا‬ heard a loud sound emanating from the grave of Nabi ρ. Actual acceptance in the Sight of Allaah Ta`ala is in Deen and remaining firm thereupon.Aqeedatul Tahawi . It has no worth or value. not extraordinary feats. an extraordinary act. by which he recognised it to be the time for Salaat. if it is done within the framework of the Deen. Taabieen and other pious predecessors are mentioned. wherein the Karaamaat of the Sahaabah. Karaamaat are from the effects of Mu`jizaat of the Ambiyaa. at the time when the conveyance of a freed slave of Nabi ρ got lost and he found a lion on the road. like the statement of Hadhrat Umar τ: “O Saariya! The mountain!” And the illuminating of the staff (stick) of Hadhrat Usaid Bin Huzair and Ubaad Bin Bishr (radhiallahu anhuma) on a dark night. An extraordinary feat does not necessarily denote any acceptance or rejection from Allaah Ta`ala.

and three eclipses. Know! Indeed he is one-eyed and your Rabb is not one-eyed. *********************************************** ******** “We believe in the Signs 1 of the Hour (Qiyaamah) such as the appearance 2 of the Dajjaal. the rising of the sun from the west. the emergence of Yajooj and Majooj. It is written on his forehead kaaf. the descension of Isaa Bin Maryam. The Hadith of Hadhrat Ibn Umar τ who said that Dajjaal was mentioned to Nabi ρ. indeed Allaah is not one-eyed. an eclipse in the west and one in the land of Arabia. We should believe in them as true and accept them.Aqeedatul Tahawi . faa and raa.” such as the appearance 2 of the Dajjaal. Regarding this is the Hadith of Hadhrat Huzaifah Ibn Usaid τ who reports that Nabi ρ said: “It (the Day of Qiyaamah) will definitely not come until you see ten signs: Ad-Dughaan (the Smoke).” [Muslim].212 – with them. and he said: “Allaah is not unknown to you. Verily Maseeh Dajjaal is one-eyed in his right eye. Dajjaal. and the last of these is a fire which will emerge from Yemen and it will usher people to their mahshar (Plains of Resurrection).” 2). an eclipse in the east.” “We believe in the Signs 1 of the Hour (Qiyaamah) 1). His one eye is like a protruding grape. the Animal (from the ground). It is reported in one narration: “There was not any Nabi except that he warmed his nation about the one-eyed Dajjaal.” This is explained in another narration to mean ‘Kaafir’. .

from the heaven 1). 2).” Dajjaal is the Maseeh of deviation and Hadhrat Isaa Bin Maryam υ will be the Maseeh of guidance. We do not accept 5 as true. Wealth will be so much in abundance.Aqeedatul Tahawi . and in the rising 3 of the sun from where it sets (the west) and in the emergence 4 of the Beast from the earth. from the heaven and we believe in the emergence 2 of Yajooj and Majooj.213 – *********************************************** ******** “And the descent 1 of Isaa Ibn Maryam υ. kill the pig and establish Jizyah. and in the rising 3 of the sun from where it sets (the west) 3). As Allaah Ta`ala says: "The day when one of your Rabb’s (major) signs (of Qiyaamah) will appear (when the .. ا م‬verse 96}.” “And the descent 1 of Isaa Ibn Maryam υ. and we believe in the emergence 2 of Yajooj and Majooj. It will be a time when a Sajdah will be better than the whole world and whatever it contains. As Allaah Ta`ala says: "…until the time arrives (just before the Day of Qiyaamah) when Ya’jooj and Ma’jooj will be released (from behind the wall that Dhul Qarnayn built) and they will scurry down every hill" {Surah Ambiyaa ‫ . that none will be there to accept it. He will break the cross. He will face and oppose Dajjaal and kill him Hadhrat Isaa υ will descend from the heaven to Baitul Maqdis. As Nabi ρ said: “I take an oath in Him in Whose Hands lies my life! It is soon that Ibn Maryam will descend amongst you. as a just ruler.

It is a trade amongst trades. and if it contradicts and does not conform to the Qur`aan and Sunnah. If it conforms to the Qur`aan or Sunnah. verse 82}. which will speak to them (on Allaah’s behalf saying) “People (especially the Kuffaar) are not convinced about Our Aayaat (however. but it is now too late)” {Surah Naml. they will now be convinced when they see for themselves.) are from conjecture and imagination. which ‘foretells’ the unseen. then we will not reject it.Aqeedatul Tahawi . *********************************************** ******** . The description of this beast can be found in the Ahaadith. then we will fling it against the wall.” 5).214 – sun rises in the West). and indeed the unseen is known ONLY to Allaah Ta`ala. and in the emergence 4 of the Beast from the earth. verse 158}. 4). We do not accept 5 as true.. We shall bring for them a creature from the earth. Because indeed all of this (fortune-telling etc. the Imaan of a person will not benefit him (will not be accepted) if he did not have Imaan previously (before this sign) or if he did not do any good (act) in his Imaan" {Surah An'aam. as reported from Hadhrat Abu Hurairah τ from Nabi ρ in Bukhaari. The reference of “one of your Rabb's Signs” is the rising of the sun from the west. As Allaah Ta`ala says: "When the promise will be fulfilled to them (mankind). The basis of accepting or rejecting it is to be found in the Qur`aan and Sunnah.

Hence it is established that the person is on baatil who covers the Haqq with falsehood. Whatever emanates from the imaginations are the fruits of the power of the naffs and not that of the power of Yaqeen (certainty and belief). Similar are those who look at signs (stars and planets) and ‘foretell’ rain.215 – “What soothsayers 1 and fortune-tellers say nor do we accept the claims of those who affirm anything which goes against the Qur`aan.Aqeedatul Tahawi . what can the condition be of the one who is asked.” In this (fortune-telling and soothsaying) is dubiousness. indeed such a person (one who went to the fortuneteller) has committed kufr of that which has been revealed to Muhammad ρ. etc. "When favourable conditions prevailed they (failed to thank Allaah and) said. so they reported this to Nabi ρ who commented that this portion is from the truth. For example are those who look at the stars and foretell (astrologers). the Sunnah and the consensus of the Muslim Ummat. From this we ascertain that all such trade and practice which has to do with conjecture and imagination are from shaitaan. If this is the condition of the one who asks.” 1). The Sahabah ψ reported that sometimes the fortune-tellers used to say a thing which turned out to be true. which the jinns overhear (from the plannings of the angels) and they (jinns) convey this little bit to their friends (fortune-tellers and soothsayers).” . “This is what we deserve. The Qur`aan Majeed has refuted such acts. Owing to the Hadith of Nabi ρ: “Whoever goes to a fortune-teller or soothsayer”. after mixing it with a hundred falsities. obscurity and confusion. it is reported in another narration “and he asks him and believes as true what he is told.

when adverse conditions afflicted them. verse 90}. there is no problem with it. verses 88-89}. He refuted their belief by breaking the idols. Behold! Their misfortune is with Allaah (in Allaah’s control). verse 131}. idols and (distribution by) arrows (to determine fortune) are filth (vile acts) from the acts of Shaytaan. They were helpless since they had to be made by the hands of man. they would attribute the misfortune to Moosa υ and to those with him (saying that it is because of their evil presence that these difficulties exist).Aqeedatul Tahawi . gambling. but most of them do not know it (they think that it is because of other reasons)" {Surah A'raaf. beer and other intoxicants). he said to them: “Do you worship what you yourselves carve whereas Allaah has created you and what you do?”{Surah Saaffaat.and then said. “I feel ill"{Surah Saaffaat. Hadhrat Ibraheem υ looked at the stars as a deception and ruse to his nation. as long as it does not constitute shirk. concrete objects which have no sense. thus proving that they are solid. Allaah Ta`ala says: "O you who have Imaan! Indeed liquor (wine. . Allaah Ta`ala says from Hadhrat Ibraheem υ: "He glanced once at the stars (as they normally did). Hence. The basis of our Deen is Yaqeen. In summary. verses 95-96}.216 – However. the basis of this trade is not on certainty.” However regarding amulets (Taweez). intellect or power. in fact it is based on conjecture and assumptions. They used to believe that the stars move on their own. Hence “leave that in which you have doubt for that in which you have no doubt. so that they may believe that he understands the concept of star (foretelling). so abstain from them so that you may be successful (in both worlds)" {Surah Maa'idah.

and do not separate" {Surah Aal Imraan. in doing so they) used to seek protection from men (leaders) of the Jinn and (thereby) increased them (the Jinn) only in rebellion (by making them feel that since others pleaded assistance from them. they would call out to the leaders of the Jinn at that place and implore them for protection from other Jinn. they were too great and powerful to submit to Allaah)" {Surah Jinn. are among the acts of shirk. all of you together.” 1). Such things despoil the beliefs of man. where He says: “‘Indeed (adding to our practices of Shirk was that) there were those from mankind who (when they stopped over at a scary place during their travels. verse 103}.217 – With regard to acquiring benefit or gaining a jinn. Do not be like those (Jews and Christians) who separated (into denominations because of their desires) and disputed . It is necessary to stop all this. For mankind to take service and advantage of the jinn in fulfilling their needs and in their (jinn) informing them (men) regarding the things of the unseen. It is imperative that a rightly guided Muslim avoid all such things. Such things lead to deviation and are the acts and ploys of shaitaan. the rejected one. As Allaah Ta`ala says: "Hold fast to the rope of Allaah (Islaam and particularly the Qur'aan as understood by the sayings of Rasulullaah ρ and the pious predecessors). verse 6}. *********************************************** ******** “We agree that holding together 1 is the true and right path.Aqeedatul Tahawi . And as Allaah Ta`ala says: . Allaah Ta`ala has criticised this in Surah Jinn.

and upon which they share common principles and basis.’” And that separation is deviation 1 . verse 176}.218 – (about the basics and secondary aspects of their religions) after clear signs had come to them" {Surah Aal Imraan. verse 105}. to have a difference of opinion before having any definite proof or before it becomes apparent. which is prohibited. verse 159}. However. There is only one 3 Deen of Allaah in the heavens and on earth and that is the Deen of Islaam 4. as Allaah Ta`ala says: "those who disagree (create differences) about the Book are stubbornly opposed" {Surah Baqara. As Nabi ρ said: “(Hold on fast) to the Jamaat. Anything contrary to this is causing divisions and fitnah.” Allaah Ta`ala rebukes those who cause dissention and separation in the Deen. Like the differences of the Aimmah-e-Mujtahiddeen in the rulings of Fiqh and the differences between the Muftis and Ulama in their various opinions which are based on firm and solid proofs of the Shari'ah.’ And He also says: ‘I am pleased with Islaam as a Deen for you. when He says: "Indeed you (O Muhammad ε) have nothing to do with those who caused divisions (sects) in their religion (by accepting parts of it and rejecting parts) and have split into groups" {Surah An'aam. Allaah says: ‘Surely Deen in the Sight of Allaah is Islaam. *********************************************** ******** And that separation is deviation 1 and torment 2.Aqeedatul Tahawi . In fact it is a Mercy (Rah mat). is not deviation or causing divisions. All this is a Rahmat and excluded from rebuke and prohibition.

Because the Owner of them two and the Ruler of them and the Creator of them is One. 2). To Him belongs the Dominion of the heavens and the earth. verse 65}. As Allaah Ta`ala says: "As for those who have crookedness in their hearts. and torment 2.Aqeedatul Tahawi . The Deen of Allaah Ta`ala is One in the heavens and the earth. And this is rebelliousness and deviation. . As Allaah Ta`ala says: "Because of the animosity between them. thereby seeking to cause mischief (causing doubts in the minds of the ignorant) and seeking their interpretation. The Ummat will be divided into 72 sects.219 – 1). verse 213}. or (He is also Capable of) mixing you into various groups and then letting you taste each others brutality (when you fight each other in war)” {Surah An'aam. As Allaah Ta`ala says: "Say. they pursue (try to interpret) the ‘Mutashaabihaat’. None knows their interpretation except Allaah" {Surah Aal Imraan. He has no partner in His Territory and in His Deen. There is only one 3 Deen of Allaah in the heavens and on earth and that is 3). verse 7}. of which all besides one will be in the Fire. rebelling against each other. those to whom it (the scripture) was given differed concerning it (concerning the Deen) after clear proofs (of Towheed) had come to them" {Surah Baqara. It is due to this deviation that the Ummat falls into fitnah. “He (Allaah) is Capable of sending to you a punishment from above (such as a hurricane) or from beneath your feet (such as an earthquake).

Aqeedatul Tahawi .220 – the Deen of Islaam 4.’ And He also says: ‘I am pleased with Islaam as a Deen for you. They (the angels) do not speak before Him and duly carry out His orders (in complete submission)" {Surah Ambiyaa ‫ . verse 93}. Amongst them are those who have Imaan. Regardless of whether it (the creation) is man. as Allaah Ta`ala says: "(On the Day of Qiyaamah) Everything within the heavens and the earth shall come to Ar Rahmaan as slaves (humbly and in submission)" {Surah Maryam. the most honoured amongst all of them are the humans.’” 4). That is they are subservient to the Will and System of Allaah Ta`ala. His Deen is Islaam. as for the inhabitants of the earth. hence they are Muslims by choice. and there are others who have no Imaan. which is one in both the heavens and the earth. That is. However. from the . Also. animal. Also. the Deen of Islaam consists generally of servant-hood. the Deen of obedience and submission. ا م‬verses 26-27}. As Allaah Ta`ala says: "…all within the heavens and the earth willingly or unwillingly surrender to Him and to Him they will all be returned (for reckoning on the Day of Qiyaamah)?" {Surah Aal Imraan. all the Nabis and Rasools. plant or solid. The inmates of the heavens are the angels. verse 83}. It is the only one in the heavens and the earth. hence they are Muslims by existence. who are His slaves. As Allaah Ta`ala says: "They (the angels) are but honourable slaves (of Allaah and one’s children can obviously not be one’s slaves). king. Thus every creation is to be submissive to Him in this Deen. They are subservient and obedient to His Commands. jinn. both in its (Deen’s) existence and according to its rules (Shari'ah). Allaah says: ‘Surely Deen in the Sight of Allaah is Islaam. without any choice of theirs.

This is proven from the Qur`aan Majeed.” 1).Islaam. There are no exceptions to it. As Allaah Ta`ala says: "Whoever seeks a Deen besides Islaam. Which is the only One in His heavens and earth.221 – time of Hadhrat Aadam and Nooh (alaihimus salaam) until the time of the Guide of all Ambiyaa. This statement and ruling is general and applies to all and sundry. verse 85}. were all following the Deen of Islaam. not getting married. The Deen for all Ummats and all nations in all the ages is Islaam. not sleeping at nights. Surely Allaah does not like those who overstep (exceed limits)" {Surah Maa'idah. When Nabi ρ noticed that some of the Sahaabah were exceeding the limits in their striving in the Deen. *********************************************** ********“Islaam lies between going to excess 1. verse 87}. by (some) not eating meat. since they were subjected and followed the Ambiyaa of the time. The Deen of their Ummats and nations must also necessarily have been Islaam. All those that are in this Ummat and those in the previous Ummats. lay claim to the fact that the Deen of Allaah is -. As Allaah Ta`ala says. As Allaah Ta`ala says: "O you who have Imaan! Do not forbid (declare as unlawful) the pure things that Allaah has permitted (made lawful) for you (by regarding something Halaal as Haraam) and do not overstep (do not exceed the limits of the Shari'ah). not eating during the days. verse 171}. he admonished them saying: “What is wrong with that nation who say that one . Muhammad ρ. etc. it shall never be accepted from him and he will be among the losers in the Aakhirah" {Surah Aal Imraan.Aqeedatul Tahawi . refuting excessiveness: " O People of the Book! Do not commit excesses in your religion and speak only the truth about Allaah" {Surah Nisaa.

demand (that their purchase be given to them) in full.Aqeedatul Tahawi .) (However. between Tashbeeh 2 (likening Allaah’s Attributes to anything else).” *********************************************** ******** “And falling short 1. As Allaah Ta`ala says: Destruction be to the cheaters who. verse 1-3}.) If they measure or weigh for people (when they are the sellers). I sleep and I stand up in Ibaadat.) are ostentatious (do it to show off before others) and who (are so miserly that far from spending in charity and zakaah. As Allaah Ta`ala says: "Those who are miserly with what Allaah has given them from His bounty (especially miserly in spending for Jihaad) should never think that . when they take measure from mankind (when they are buying from others). they reduce (the weight or measurement of the commodity so that the buyer gets less than he pays for) {Surah Mutaffifeen. they) refuse (to lend others) even minor articles (of common use that would cause them no loss)" {Surah Maa'oon.” “And falling short 1. whereas I fast and I eat. As Allaah Ta`ala says: Destruction be for those performers of salaah (those Muslims who ought to be performing salaah) who neglect (to perform) their salaah those who (when they do any good deed like performing salaah. verse 4-7}.222 – of them is like so and so. (They ensure that the seller does not weigh or measure less than they are paying for. 1). Whoever turns away from my Sunnah is not from me. I eat meat. and Ta`teel 3 (denying Allaah’s Attributes). I marry women.

As Allaah Ta`ala says: “And he is All-Hearing. Indeed it is worse for them" {Surah Aal Imraan.” refutes any comparison to Him. both inwardly 6 and outwardly. All Seeing. it is a Deen of moderation. It is not said that He Hears like we hear or He Sees like we see. Allaah Ta`ala loves that He be described with that which He describes His Honourable Self. Islaam does not have excessiveness or falling short.Aqeedatul Tahawi . or from anything that He was described with by the man who recognised Him the best from all other men ρ. As Allaah Ta`ala says: "There is nothing like Him (nothing can compare with His Being or His qualities){Surah Shura. This 5 is our Deen and it is what we believe in.” Allaah Ta`ala loves that we not negate from Him anything by which He describes Himself with. Ta`teel 3 (denying Allaah’s Attributes). with no excessiveness on either side. His statement: “There is nothing like Him. between Tashbeeh 2 (likening Allaah’s Attributes to anything else). AllSeeing.223 – this (miserliness) is best for them. without any comparisons. In fact. and 2). Hence.” 3). and His statement: “And He is AllHearing. verse 11}. Hence.” refutes any negation or denial of His Attributes.” . verse 180}. *********************************************** ******** “Between fatalism 1 and refusing Decree 2 as proceeding from Allaah and between certainty 3 (without being conscious of Allaah’s Reckoning) and despair 4 (of Allaah’s Mercy).

verse 286}. As Allaah Ta`ala says: "Are they secure from Allaah’s plan (punishment)? Only those at a loss feel secure from Allaah’s plan" {Surah A'raaf. and refusing Decree 2 2). As Allaah Ta`ala says: "And do not become despondent of Allaah’s mercy (His mercy will ensure that you achieve your objective). This is a refutation of having only certainty or hope. he earned it by virtue of his own choice. verse 99}. Hence. verse 87}. and despair 4 (of Allaah’s Mercy). The first Aayat is a refutation of the Jabariyyah and this one is a refutation against the Qadariyyah. the servant is himself a creation of Allaah Ta`ala and so are his actions.Aqeedatul Tahawi “Between fatalism 1 . as proceeding from Allaah and between certainty 3 (without being conscious of Allaah’s Reckoning) and 3). Hence. in fact. the servant is helpless in his creation but has a choice in what he earns. the servant is not forced in his actions.224 – 1). As Allaah Ta`ala says: “And Allaah has created you and whatever you do” {Surah Saaffaat. As Allaah Ta`ala says: "It (every soul) shall receive to its favour that (good acts) which it had earned and to its harm shall be what (sins) it had carried out" {Surah Baqara. Indeed only the nation that commits kufr grows despondent (loses hope) of Allaah’s mercy” {Surah Yusuf. Islaam is in-between the two (Jabr and Qadr). Hence. verse 96}. . He is not the creator of himself or his actions. 4). Qadr preceded the creation.

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This is a refutation of having only despair and fear. Islaam is between hope and fear, and between certainty and despair. It is a religion of moderation and its Ummat are people of moderation. As Allaah Ta`ala says: "Thus (just as Allaah has guided the Muslims to the straight path) We have made you (the Ummah of Rasulullaah ρ) such a group that is moderate in nature (free from excesses and shortcomings) so that you may be witnesses (on the Day of Qiyaamah) over people" {Surah Baqara, verse 143}. This 5 is our Deen and it is what we believe in, 5). That is, whatever has passed from the beginning of this Kitaab upto now is the summary of our Deen and our beliefs, because all of it are from the Commands of the Qur`aan Majeed and the Sunnah. It has been transmitted to us from our Salf (pious predecessors) without any flaw or break in the transmission. both inwardly 6 and outwardly.” 6). That is overtly, secretly and openly, by way of testification of the tongue and actions of the rules of Shari'ah. Internally by testification of the heart and all beliefs. *********************************************** ******** “And we 1 renounce any connection, before Allaah, with anyone who goes against what we have said and made clear. We ask Allaah to make us firm in our belief and seal our lives with it and to protect us from variant ideas 2 , scattering opinions and evil schools of view such as those of the Mushabbihah, the Mu`tazilah, the

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Jahmiyyah, the Jabariyyah and the Qadariyyah and others like them who go against the Sunnah and Jamaa`ah and have allied themselves with error.” “And we 1 renounce any connection, before Allaah, with anyone who goes against what we have said and made clear. 1). We go towards Allaah Ta`ala in a state of fear and hope. Having hope whilst fearing, but not in despair nor with certainty. We ask Allaah to make us firm in our belief and seal our lives with it and to protect us from variant ideas 2, scattering opinions and evil schools of view such as those of the Mushabbihah, the Mu`tazilah, the Jahmiyyah, the Jabariyyah and the Qadariyyah and others like them who go against the Sunnah and Jamaa`ah and have allied themselves with error.” 2). This is an indication to the variant sects and groups which have all sprung up from whims and spurious opinions. Those which originated from sick minds as compared to the clear and authentic narrations from Wahi. To prefer the ruling and conjectures of the intellect over what has been narrated and to change the principles of Shari'ah with the principles of intellect which are contrary to the principles of Shari'ah and the Deen and then to make these the proofs for the Shari'ah in place of the actual Shari'ah – all these are the desire and aims of the baatil and spurious sects; like the Mushabbihah, Mu`attalah, Mu`tazilah, Jahmiyyah, Jabariyyah, Qadariyyah and the multitudes of other deviant sects that have sprung up.

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The Mushabbihah have compared the Creator to the creation. They have equated the Attributes of Allaah Ta`ala to those of men, in so far as their condition and physical form, etc. this is like the Jews who claim that, Nauthubillaah, Allaah Ta`ala also gets sick like how humans get sick, and that the angels tend to Him, Nauthubillaah. The Mu`tazilas have compared the creation to the Creator. They have attributed for the creation such attributes which are specific for the Creator. They have made the creation the creator of their actions. Like the Christians who have equated Hadhrat Isaa υ to his Rabb. They have made him a deity by making an analogy of the present upon the absent. The Jahmiyyah have negated and denied the Attributes of Allaah and they believe in Ta`teel (denying Allaah Ta`ala’s Attributes). The Jabariyyah have made the servant a concrete senseless object, with no intellect. They claim that the servant has no choice in his actions. They are the opposite of the Qadariyyah. Some of them analyse the creation according to the Creator and some analyse the Creator according to the creation. Some of them compare the attributes and others the actions. Some of them have exceeded the bounds in negating Qadr (predestination), and others are the opposite of this. Thus all of them have strayed and deviated from the Straight Path due to their spurious and crooked opposition to the clear Nusoos and the narrations of the Salf. They have differed with the Ahle Sunnah Wal Jamaa`ah and have allied and aligned themselves with error and deviation. We ask Allaah Ta`ala to save us from such evils.

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*********************************************** ******** “We renounce 1 any connection with them and in our opinion they are in error and on the path of destruction. We ask Allaah to protect us from all falsehood and we ask His Grace and Favour to do all good, and to shower His Blessings upon our guide Muhammad ρ and upon his family and Companions. All Praise belongs to Allaah, the Rabb of the entire universe.” 1). Following the Sunnah of the Ambiyaa (alaihimus salaam), in that indeed when they lost hope in the guidance of the deniers and Kaafireen and saw that they were bent on deviation, they would renounce themselves from them by making an announcement in front of them, as Allaah Ta`ala says to Nabi ρ: "If they turn away (from Imaan), then without doubt Allaah is Aware of those who cause corruption (and He shall punish them for their sins)" {Surah Aal Imraan, verse 63}. And Allaah Ta`ala says from Hadhrat Nooh υ: “If you turn away (refuse to accept my message), then (remember that) I have never asked any reward from you (so you cannot claim that you have rejected my message because you were unable to give me what I had asked for). My reward shall be from Allaah and I have been commanded to be from those who submit (only to Him)” {Surah Yunus, verse 72}. And Allaah Ta`ala says regarding Hadhrat Ibraheem υ: "(The time is well worth mentioning) When Ibraheem υ said to his father and to his people, “I absolve myself of what (gods) you people worship except for the One Who

*********************************************** ******** Translation Edited By Mufti Afzal Hoosen Elias 1426/ 2005. He shall guide me” {Surah Zukhruf. verse 26-27}. Undoubtedly.H.Aqeedatul Tahawi . It is only with the Greatness and Sanctity of Allaah Rabbul Izzat that this commentary has been completed on the 6th Zil Hijjah 1390 A. .229 – has created me (Allaah).

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