The Explanation of Imam At-Tahaawi’s Points of ‘Aqeedah

By Dr. Muhammad ibn ‘Abdir-Rahman Al-Khumayyis
(Taken From Sharh ‘Aqeedah Tahaawiyah Musayyar)

Imam Abu Ja’far At-Tahaawi states:

هذا ذكر بيان عقيدة أهل السنة والجماعة على مذهب فقهاء الملة أبي حنيفة النعمان بن ثابت الكوفي وأبي يوسف يعقوب بن إبراهيم الأنصاري وأبي عبدالله محمد بن الحسن الشيباني رضوان الله عليهم أجمعين وما يعتقدون من أصول الدين ويدينون به رب العالمين‏

This is a presentation of the beliefs of Ahl us-Sunnah wal-Jama’ah, according to the school of the jurists of this religion, Abu Hanifa An-Nu’man ibn Thabit Al-Kufi, Abu Yusuf Ya’qub ibn Ibrahim Al-Ansari and Abu Abdullah Muhammad ibn al-Hasan al-Shaybani, may Allah be pleased with them all, and what they believe regarding the fundamentals of the religion and their faith in the Lord of all the worlds. 

نَقُولُ فِي تَوْحِيدِ اللَّهِ مُعْتَقِدِينَ بِتَوْفِيقِ اللَّهِ إِنَّ اللَّهَ وَاحِدٌ لَا شَرِيكَ لَهُ

1. We say with regard to Allah’s Oneness, hoping for His Tawfeeq, Indeed Allah is One with no associates. 

The Explanation:

Indeed, Allah, Most High is One in all things (meaning), One in His Essence, One in His Actions, One in His Names and Attributes, One in His Worthiness of servitude. He has no associates in anything from amongst these qualities, so He has no partners in His Creation or His Command. As Allah, Most High says, 

Surely, His is the Creation and Commandment [7:54]

And His Statement,

Is there any creator other than Allah who provides for you from the sky (rain) and the earth? [35:3]

So He has no associates in benefiting or harming, in causing death or causing life, and no partners in things other than that from these types of actions and administering in this universe.

And similarly, He has no partners in His Names and His Attributes, in His Divinity and in His being worthy of servitude and worship.

And the Tawheed of the servant does not become complete until every one of these categories is purified from shirk and he is opposed to shirk in all of the categories of Tawheed that are obligatory upon him.

So he (the servant) makes Tawheed of Allah in His Lordship as well as His Actions and he makes Tawheed of Allah in His Names and Attributes and he does not describe Creation with descriptions that belong solely to Allah, The Creator. 

He (the servant) makes Tawheed of Allah in His Divinity and he does not divert any worship from the categories of ‘Ibaadah to other than Allah. 

As Allah says,

You (Alone) we worship, and You (Alone) we ask for help (for each and everything).[1:5]

And Allah’s Statement,

And I (Allah) only created the Jinn and mankind to worship Me [51:56]

وَلَاشَيْءَ مِثْلُهُ

2. And there is nothing at all similar to Him

The Explanation:

This is from the fundamentals of Tawheed that is to be believed in concerning Allah Most High. As He States,

There is nothing like unto Him, and He is the All-Hearer, the All-Seer [42:11]

So He does not resemble anything from His Creation nor does anything in His Creation resemble Him, neither in His Essence nor His Actions. And nothing resembles Him either in His Names and Attributes or in His Status.

وَلَا شَيْءَ يُعْجِزُهُ

3. And there is nothing that can prevent or hinder Him (from doing what He pleases) 

The Explanation:

That is to say that Allah Most High is capable of doing whatever He pleases.

As Allah states,

Verily, His Command, when He intends a thing, is only that He says to it, “Be!” and it is! [36:82]

So there is no difficulty upon Him in anything He wills and there is no hindering Him in anything.

And Allah states,

 Allah is not such that anything in the heavens or in the earth escapes Him. Verily, He is All-Knowing, All-Omnipotent. [35:44].

This is from the perfection of Allah’s Might, Glorified and Exalted. What Allah wills happens and what He does not will does not happen. And this is what is discussed concerning the perfection of His Lordship.

وَلَا إِلَهَ غَيْرُهُ

4. And there is no deity other than Him

The Explanation:

And this is the Kalimah (phrase) of Tawheed and it is that which all of the Messengers called to.

As Allah says,

And verily , We have sent among every Ummah a Messenger proclaiming: ‘Worship Allah and avoid Taaghoot (all false deities).’ [16:36]

And the meaning of it is that nothing has the right of ‘Ibaadah except Allah and this is because He is The Creator, The Provider, The King, The Administrator of Affairs so it is His right to be singled out in all forms of worship without equal. And whatever is worshipped other than He is indeed the worship of falsehood.

As Allah has stated,

That is because Allah He is the Truth and what they (the polytheists) invoke besides Him, it is Baatil (falsehood) [22:62]

This is because they do not possess anything from the Commandment or the Execution of Affairs nor do they have any thing to do with directing the affairs of creation. And this statement includes in it the negation of worship of anything other than Allah as well as holding others equal to Him. And this is establishing firm the worship of Allah alone and the worship of anything other than Allah is disbelief. This is Tawheed of Divinity or Tawheed of Worship.

Synopsis:

Indeed, Allah Most High is One in His Essence, and His Names and His Attributes, and one in His being worthy of Servitude. Nothing is similar to Him from amongst His creation and He is capable of Allah things. Nothing hinders Him in anything He wills and there is no difficulty upon Him in anything. There is nothing worthy of the right of worship other than Him, Glorified and Exalted.

Discussion:

1. What is the meaning of making Tawheed of Allah, Most High?

2. What are the three categories of Tawheed?

3. What are the three categories of Shirk?

4. What is the Kalimah(phrase) that all of the Messengers called to? 

قَدِيمٌ بِلَا ابْتِدَاءٍ دَائِمٌ بِلَا انْتِهَاءٍ

5. He (Allah) is Qadeem (ancient) with no beginning and will always exist with no ending.

The Explanation:

Al-Qadeem is not one of the Names of Allah, Most High. The reason for using this word is to convey the meaning that nothing preceded Allah and that He exists always without an ending. And this is the meaning of the words of Allah, Most High; 

He is Al-Awwal – The First (nothing is before Him) and Al- Aakhir – The Last (nothing is after Him) [57:3].

So Al-Awwal (the First) means that there was nothing before him and Al-Aakhir (the Last) means that there is nothing that comes after Him. And indeed, this was explained by the Prophet. Sallallahu’alayhi wa sallam. 

يَفْنَى وَيَبِيدُ

6. He does not perish nor become extinct:

The Explanation: 

As Allah, Most High says;

Whatsoever is on it (the earth) will perish. And the Face of your Lord full of Majesty and Honor will abide forever. [55:26,27]

and the Words of the Most High;

Everything will perish save His Face. [28:88]

For Indeed, Allah causes His creation to perish but He does not perish and He causes the extinction of His creatures but He does not become extinct. This, of course, is because He is Al-Aakhir (The Last), existing after everything, Glorified and Exalted.

More to come insha allah

THE VIRTUES OF THE ACTIONS OF HAJJ

Imaam al-Bazzaar -rahimahullaah- reported in his Musnad [al-Bahruz-Zakhkhaar] (12/317/no.6177):“Muhammad ibn `Umar ibn Hayyaaj narrated to us: Yahyaa ibn `Abdir-Rahmaan al-Arhabiyy related to us: `Ubaydah ibn al-Aswad related to us: from Sinaan ibn al-Haarith: from Talhah ibn Musarrif: from Mujaahid: from Ibn `Umar, who said:

كنت جالسًا مع رسول الله – صلى الله عليه وسلم – في مسجد الخيف، فأتاه رجل من الأنصار ورجل من ثقيف،

فلما سلما قالا: جئناك يا رسول الله لنسألك.

„I was sitting with the Prophet صلى الله عليه وسلم in the mosque of Minaa, and there came to him a man of the Ansaar and a man from the Thaqeef, and they gave the Salutation, then they said: “O Messenger of Allaah! We have come to ask you a question”, so he صلى الله عليه وسلم said:

قال: إن شئتما أخبرتكما بما تسألاني عنه فعلت،

وإن شئتما أن أسكت فتسألاني فعلت؟

<<If the two of you wish I shall inform you of what you came to ask me about; and if you wish me to withhold, and let you ask, then I shall do so. >>

So they said: “Inform us, O Messenger of Allaah.” So the man of the Thaqeef said to the man of the Ansaar: “Ask.” So he said: “Inform me, O Messenger of Allaah.” He صلى الله عليه وسلم said:

جئتني لتسألني عن مخرجك من بيتك تؤم البيت الحرام وما لك فيه،

<<You came to ask me about your leaving your house to proceed to the Sacred House, and what there will be for you for that;

وعن ركعتيك بعد الطواف وما لك فيهما

and about your two rak`ahs after the Tawaaf,

and what there will be for you for them;

وعن طوافك بالصفا والمروة وما لك فيه،

and about your going between as-Safaa and al-Marwah,

and what there will be for you for it;

وعن وقوفك بعرفة وما لك فيه،

and about your standing in the afternoon in `Arafah,

and what there will be for you for it

وعن رميك الجمار وما لك فيه،

and about your casting small pebbles at the place of stoning,

and what there will be for you for it

وعن نحرك وما لك فيه،

and about your shaving your head, and what there will be for you for it

وعن حلاقك رأسك وما لك فيه،

and about your Sacrifice, and what there will be for you for it

وعن طوافك بعد ذلك وما لك فيه- يعني: الإفاضة-

and about your performing Tawaaf around the House after that, and what there will be for you for it, along with the departure (ifaadah).>>

So he said:

والذي بعثك بالحق لعن هذا جئت أسألك

“By the One Who sent you with the truth! This is what I came to ask you about.” He صلى الله عليه وسلم said:

فإنك إذا خرجت من بيتك تؤم البيت الحرام لم تضع ناقتك خفًّا ولم ترفعه إلا كتب اللّه لك به حسنة، ومحا عنك به خطيئة،

ورفع لك بها درجة

<<Then when you leave your house to go to the Sacred House, your camel will not put its foot down, nor raise it, except that on account of it Allaah will write for you a good deed, and He will wipe away from you a bad deed.

وأما ركعتيك بعد الطواف فإنهما كعتق رقبة من بني إسماعيل،

As for your two rak`ahs after the Tawaaf, then that will be like setting free a slave from the descendants of Ismaa`eel.

وأما طوافك بالصفا والمروة فكعتق سبعين رقبة،

As for your going between as-Safaa and al-Marwah after that, then that will be like freeing seventy slaves.

… وَأَمَّا وُقُوفُكَ عَشِيَّةَ عَرَفَةَ، فَإِنَّ اللَّهَ يَهْبِطُ إِلَى السَّمَاءِ الدُّنْيَا، فَيُبَاهِيَ بِكُمُ الْمَلائِكَةَ، يَقُولُ: هَؤُلاءِ عِبَادِي جَاؤُونِي شُعْثًا مِنْ كُلِّ فَجٍّ عَمِيقٍ، يَرْجُونَ جَنّتِي ، فَلَوْ كَانَتْ ذُنُوبُكُمْ كَعَدَدَ الرَّمْلِ، أَوْ كَقطر المطر أَوْ كَزَبَدِ الْبَحْرِ لَغَفَرْتُهَا، أَفِيضُوا عِبَادِي مَغْفُورًا لَكُمْ، وَلِمَنْ شَفَعْتُمْ لَهُ

As for your standing during the afternoon of `Arafah, then Allaah -the Exalted and Most High- descends to the lowest heaven, and boasts of you to the Angels, saying: ‘My servants: they have come to Me dishevelled from every distant place, hoping for My Mercy.

So if your sins were as many as there are grains of sand,

or as many as there are drops of rain, or as much as the foam upon the sea, then He would forgive them -or: I would forgive them. Return, O My servants, having been forgiven: you and whomever you supplicate for’.

وأما رميك الجمار فلك بكل حصاة رميتها تكفير كبيرة من الكبائر الموبقات الموجبات

As for your casting small pebbles at the place of stoning, then there will be for you, for every pebble which you throw, [expiation] for a major destructive sin.

وأما نحرك فمدخور لك عند ربك

As for your Sacrifice, then it will be stored up for you with your Lord.

وأما حلاق رأسك فبكل شعرة حلقتها حسنة، ويمحى عنك بها خطيئة

As for your shaving your head, then there will be for you for every hair which you shave a good deed, and a bad deed will be removed for you on account of it.

وأما طوافك بالبيت بعد ذلك فإنك تطوف ولا ذنب لك

As for your performing Tawaaf around the House after that, then you will perform Tawaaf having no sin upon you.

يأتي ملك حتى يضع يديه بين كتفيك

فيقول اعمل فيما تستقبل فقد غفر لك ما مضى

An Angel will come and place his hands between your shoulders, and will say: ‘Act regarding what lies ahead of you, since whatever has passed has been forgiven>>.”

وذكره الشيخ الألباني – رحمه الله – في كتابه “صحيح الترغيب والترهيب”

الجزء الثاني رقم (1112) وقال حسن لغيره.

Shaikh al-Albaanee -rahimahullaah- said in Saheehut-Targheeb wat-Tarheeb (no.1112): “Hasan lighairihi.”

[Translated by Aboo Talhah Daawood ibn Ronald Burbank rahemullah]

The land of the Arabs becoming once again meadows and rivers

The Prophet, sallallaahu ‘alayhi wa sallam, said: “The Hour will not begin until the land of the Arabs once again becomes meadows and rivers.” [Muslim]

Imaam Muslim narrated on the authority of Abu Hurayrah, may Allaah be pleased with him, that the Prophet, sallallaahu ‘alayhi wa sallam, said: “The Hour will not come until the land of the Arabs once again becomes meadows and rivers.”

Abu Hurayrah, may Allaah be pleased with him, narrated that the Messenger of Allaah, sallallaahu ‘alayhi wa sallam, said: “The Hour will not come before wealth becomes abundant and overflowing so much that a man will take the Zakaah due on his property but will not find anyone to accept it from him and till the land of Arabia becomes meadows and rivers.[Muslim]

Abu Hurayrah, may Allaah be pleased with him, narrated that the Prophet, sallallaahu ‘alayhi wa sallam, said: “‘The Hour will not come until the land of the Arabs goes back to being meadows and rivers; and until one travels from Iraq to Makkah fearing none but the highwaymen; and until Al-Harj becomes widespread.’ It was said, ‘What is Al-Harj, O Messenger of Allaah?’ He said: ‘Murder.’” [Ahmad]

This Hadeeth is a scientific miracle describing universal facts that were only discovered in the last few decades of the twentieth century when scientists discovered, based on unequivocal scientific evidences, that Arabia had meadows and rivers in ancient times, and climatic studies proved that they will become rivers and meadows once again, because the earth passed through its long history through fluctuating climaticcycles that may be gradual or sudden.

For example, more than one century and a half ago, scientists realized that our earth passed through glacial cycles that covered the land starting from one of the two poles (or both of them) towards the equator. This ice tide ebbs many times within the same cycle.

Scientists have developed several theories to explain how the earth enters into these glacial cycles.

These theories are based on the hypothesis that solar radiation from the sun decreases due to the periodic changes in the shape of the earth’s orbit around the sun, and the variation in the degree of inclination around its axis, in addition to the relocation of the continents between the different climatic areas as an inevitable result of the movement of the plates of the lithosphere.

During the glacial tide on the land, areas located near the higher latitudes transform into barren ice deserts where plants die and animals escape, while areas that are located on the desert belt from Mauritania in the west to central Asia in the east
turn into an area with heavy rainfall.

During these rainy cycles, all the dry valleys that spread in the deserts of this area today were formed and they were flowing rivers in the past.
Then they became dry with the decrease in the quantity of water.
These dry valleys could never be formed by anything other than running water.

According to studies, we discovered that Arabia witnessed seven rainy periods during the last thirty thousand years, with eight periods of drought in between them. Today, we are living in the eighth period.

Climatic studies refer to the fact that we are about to enter into a new rainy period as indicated by the beginning of the glacial tide in the northern half of the earth towards the south, which is accompanied by a remarkable decrease in temperatures during winter. Were it not for the growing rates of pollution, which worsen the impact of the “greenhouse effect” phenomenon, we would have witnessed an ice age in North America, Europe, and Asia today.

During rainy periods, Arabia was covered with green meadows and was full of flowing rivers, while the depressions turned into lakes full of life.

Likewise, the land became full of all forms of life and beings just as the Prophet, sallallaahu ‘alayhi wa sallam, described it.

It was even proved that the sand of the Rub’ al Khali (Empty Quarter) desert, which is one of the most barren areas on earth today, covers a number of dry lakes and old watercourses.

These lakes and watercourses were full of life and water until the time of the people of ‘Aad, who established an unparalleled material civilization in Southern Arabia at that time.

This civilization used to export goods to Europe, which was primitive at that time. It exported dried fruits, seeds, incense, perfumes, wood, gold, and silver.

However, when Allaah The Almighty sent Prophet Hood, may Allaah exalt his mention, to them with the divine guidance, the call of pure monotheism, the worship of Allaah The Almighty as He commanded and the obligation of performing the duties of succession on earth and constructing it, as well as the necessity of the establishing justice on earth, they disbelieved in their Lord and denied His Blessings.

They also disobeyed His Messengers and were arrogant on earth without right; therefore, Allaah The Exalted sent the rain and the barren wind against them burying them, ending their existence and making them like disintegrated ruins.

Allaah The Exalted Says (what means): {As for ‘Aad, they were arrogant upon the earth without right and said, “Who is greater than us in strength?” Did they not consider that Allaah Who created them Was greater than them in strength? But they were rejecting Our signs. * So We Sent upon them a screaming wind during days of misfortune to make them taste the punishment of disgrace in the worldly life; but thepunishment of the Hereafter is more disgracing, and they will not be helped.} [Quran 41:15-16]

The material civilization of the people of ‘Aad was mentioned by two ancient historians; the first was Ptolemaeus of Alexandria who drew the flowing rivers of the Empty Quarter with their branches and lakes, and the other was Yelini the Great, a Roman historian, who said that the civilization of the people of ’Aad was unparalleled at that time.

The recent period of heavy rains in Arabia represents the end of the glacial age, which prevailed on earth during the last two million years in successive cycles of glacial ebb and tide, leaving distinct marks on the shape of the surface of the earth in general, and in the northern half of the earth in particular.

Scientists defined about twenty cycles, each of which lasted for about one hundred years; one-half of this number was glacial tides with ten cycles of glacial ebb in between them.

Scientists predicted the beginning of one of the glacial ebbs and a new cycle that will start very soon, by the permission of Allaah The Almighty, as indicated by many signs.

The cycles of the glacial tide on the land are not strange, because this has happened many times throughout the history of the earth and its traces are accurately engraved on the stones of the earth.

The rocks of the Precambrian period carry the traces of two of these glacial tides that happened about two billion years ago, and Cambrian rocks carry traces of a further two glacial tides; the first one of them occurred about 400 to 440 million years ago (Silurian Period) and the other occurred about 250 to 300 million years ago (Carboniferous period and the Permian period).

The first one left its traces in the northern third part of Arabia, while the other left traces on the southern third.

The glacial tide was coming from the Indian subcontinent, which was at that time part of southern Arabiaand which was also part of the African continent, Australia, and South Africa forming a huge continent that scientists called Gondwanaland.

These facts were only discovered in the recent decades of the twentieth century, while the Prophet, sallallaahu ‘alayhi wa sallam, referred to them in his Hadeeth: “The land of the Arabs becoming once again meadows and rivers,” which proves that he is a true Prophet and Messenger and that he was connected with Allaah The Almighty through Divine Revelation and that he was taught by the Creator of the heavens and the earth. 

 

 

The purpose of this life

وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ.
“And I, Allah created not the jinns and humans except they should worship Me (Alone)”, as stated in Surah Adh-Dhariyat (51:56). 

كُلُّ نَفْسٍۢ ذَآئِقَةُ ٱلْمَوْتِ ۗ وَنَبْلُوكُم بِٱلشَّرِّ وَٱلْخَيْرِ فِتْنَةًۭ ۖ

وَإِلَيْنَا تُرْجَعُونَ.

“Everyone is going to taste death, and We shall make a trial of you with evil and with good, and to Us you will be returned.” Surah Al-Anbiya (21:35)

Meaning, ‘We shall test you, sometimes with difficulties and sometimes with ease, to see who will give thanks and who will be ungrateful, who will have patience and who will despair.’

We will be tested with times of prosperity, with health and sickness, with richness and poverty, with lawful and unlawful, obedience and sin, with guidance and misguidance. 

And Allah says:

أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَٰكُمْ عَبَثًۭا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ.

” Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?” Surah Al-Muminun (23:115)

The faithful believers praise Allah and deny that He does anything in jest and without purpose, saying, “Glory to You” who would not create anything without purpose.

Our Lord! You have not created this without purpose.”

‘You did not create all this in jest and play. Rather, You created it in truth, so that You recompense those who do evil in kind, and reward those who do righteous deeds with what is better.’

Allah tells us that He created the heavens and the earth in truth, (i.e. with justice).

 إِنَّ ٱللَّهَ يَأْمُرُ بِٱلْعَدْلِ وَٱلْإِحْسَٰنِ وَإِيتَآئِ ذِى ٱلْقُرْبَىٰ

وَيَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ وَٱلْبَغْىِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ.

“Verily Allah enjoins (commands) Al-Adl (i.e. justice), the doing of good and giving to kith and kin, and He forbids Al-Fahsha (i.e. all indecent deeds, and evil and rebellion), Al-Munkar (i.e. all that is prohibited by Islamic Law) and Al-Baghy (i.e. all kinds of oppression). He instructs you that you may receive admonition (instruction).” Surah An-Nahl (16:90)

 

وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ

لِيَجْزِىَ ٱلَّذِينَ أَسَٰٓـُٔوا۟ بِمَا عَمِلُوا۟ وَيَجْزِىَ ٱلَّذِينَ أَحْسَنُوا۟ بِٱلْحُسْنَى.

“And to Allah belongs all that is in the heavens and all that is in the earth, that He may requite those who do evil with that which they have done, and reward those who do good, with what is best (i.e. Paradise).” Surah An-Najm (53:31)

He did not create all that in vain or for (mere) play:

Allah (Subhaanahu Wa Ta’aala) says:

وَمَا خَلَقْنَا ٱلسَّمَآءَ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا بَٰطِلًۭا ۚ

ذَٰلِكَ ظَنُّ ٱلَّذِينَ كَفَرُوا۟ ۚ فَوَيْلٌۭ لِّلَّذِينَ كَفَرُوا۟ مِنَ ٱلنَّارِ.

“And We created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve! Then woe to those who disbelieve from the Fire!” Surah Saad (38:27)

Allah tells us that He did not create the creatures in vain: He created them to worship Him Alone. 

Then He will gather them on the Day of Gathering and will reward the obedient and punish the disbelievers.

وَمَا خَلَقْنَا ٱلسَّمَآءَ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا بَٰطِلًۭا ۚ

ذَٰلِكَ ظَنُّ ٱلَّذِينَ كَفَرُوا۟ ۚ

“And We created not the heaven and he earth and all that is in between them without purpose! That is the consideration of those who disbelieve.”

meaning: who do not think that the resurrection and the place of return will occur, but they think that there is nothing after this world.

فَوَيْلٌۭ لِّلَّذِينَ كَفَرُوا۟ مِنَ ٱلنَّارِ.

“Then woe to those who disbelieve from the fire!”

means, woe to them on the Day when they will be resurrected from the Fire that is prepared for them. Then Allah explains that because of His Justice and Wisdom, He does not treat the believers and the disbelievers equally.

Allah (Subhaanahu Wa Ta’aala) (Subhaanahu Wa Ta’aala) says:

أَمْ نَجْعَلُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ

كَٱلْمُفْسِدِينَ فِى ٱلْأَرْضِ أَمْ نَجْعَلُ ٱلْمُتَّقِينَ كَٱلْفُجَّارِ.

“Shall We treat those who disbelieve and do righteous good deeds the same as those who cause mischief on the earth? Or shall We treat those who have Taqwa the same as the evildoers?” Surah Saad (38:28)

Meaning: ‘We shall not do that.’ They are not equal before Allah, and since this is the case, there must inevitably (certainly) be another realm in which those who obey Allah will be rewarded and the wicked will be punished.

This teaching indicates to those of a sound mind and upright (honest and moral) nature that there must predictably be a resurrection and recompense.

We see evildoers and criminals that are prospering and increasing in wealth, children and comfort, until they die in that state. At the same time, we see oppressed believers dying of grief and distress.

 So by the Wisdom of the All-Wise, All-Knowing, All-Just Who does not do even a speck of dust’s weight of injustice, there should be a time when the rights of the oppressed are restored with due justice.

If this does not happen in this world, there must be another realm where recompense may be made and consolation may be found.

what exactly is iman in Allah?

Our hearts and tongues testify and declare that:

 • Allah has absolute existence. 

• Allah is One and Only, the Eternal Cause of all things.

 • Allah alone enjoys Perfection, Glory, Greatness, Pride and Majesty.

• Allah has Absolute Perfection which no creature can grasp.

 • Allah is the Ever-First: there is none before Him.

 • Allah is the Last: there is none after Him. 

• Allah is the Manifest: there is none above Him. 

• Allah is the Unseen: there is none nearer than Him. 

• Allah is the Most High and the Most Supreme: supreme in Essence, in Esteem and Prevailing. 

• Allah is the Omniscient Who knows all things.

 • Allah is the Omnipotent over everything.

 • Allah is the All-Hearing Who hears all voices in all languages that convey different needs. 

• Allah is the All-Seeing Who sees all things. 

• Allah is the All-Wise in creation and ordainment.

 • Allah is the Worthy of All Praise in His Attributes and Acts.

 • Allah is the Ever-Glorious in His Greatness and Pride. 

• Allah is the Most Merciful and Compassionate Whose Mercy encompasses everything and Whose Generosity, Bounty and Gifts encompass all existing things. 

• Allah is the Owner of Sovereignty Who has all kinds of sovereignty; He is the Sovereign Lord and both the Upper and Lower worlds are His servants and slaves. He has absolute disposal over all things.

 • Allah is the Ever-Living Who has Complete Life involving all the Attributes of His Essence. 

• Allah is the Sustainer of existence Who is self-subsisting. 

• All kinds of actions are attributed to Him. He is the One Who effects what He wills; what He wills is realized and what He does not will is not realized.
We believe that He is our Lord, the Creator, the Inventor and the Fashioner Who perfectly created and arranged all creation. 

We believe that He is Allah: there is no deity but Him; He is the only deity Who deserves to be worshipped. 

We do not submit, humble ourselves, return to anyone or invoke anyone except Allah, the One, the Prevailing, the Exalted in Might, the Perpetual Forgiver Whom we worship, ask for help, supplicate and fear. 

We pray for His Mercy and fear His just punishment and torture. He is our sole Lord; we have no other God to ask, supplicate to or pray for mercy. 

He is our Lord Who guides us to reform the affairs of our religion as well as this worldly life. 

He is our excellent helper who averts all evil and harm from us.
From the work of:

Sheikh ’Abd Ar-Rahman Nasir As-Sa’di

Our Values and Guiding Principles

There are a number of basic principles and moral values that govern our dealings with other nations. 


These were set forth fourteen centuries ago by the messenger of Islam, Muhammad. 


Let us look at some of these:


1. The human being is inherently a sacred creation. It is forbidden to transgress against any human being, irrespective of color, ethnicity, or religion. 


The Qur’ân says: “We have honored the descendants of Adam.” [17:70]


2. It is forbidden to kill a human soul unjustly


Killing a single person is to God as heinous as killing all of humanity, just as saving a single person from death is as weighty as saving the lives of all humanity. 


The Qur’ân says: If anyone killed a person except as recompense for murder or spreading havoc in the land, then it would be as if he killed all of humanity. And if anyone saved a life, it would be as if he saved the lives of all humanity.” [5:32]


3. It is forbidden to impose a religious faith upon a person. 

 

The Qur’ân says: “There is no compulsion in religion.” [2:256]


A person will not even be considered a Muslim if he or she accepted Islam under duress.


4. The message of Islam asserts that human relationships must be established on the highest moral standards. 


Muhammad said: “I was only sent to perfect good conduct.”


The Qur’ân says: “We sent aforetime our messengers with clear signs and sent down with them the scripture and the balance so the people could establish justice. And We sent down iron wherein is mighty power and many benefits for mankind.” [57:25]


We read in another place in the Qur’ân“God does not restrain you with regard to those who do not fight you on account of your faith nor drive you out of your homes from dealing kindly and justly with them, for God loves those who are just.” [60:8]


5. All the resources of the Earth were created for humanity. 


The Qur’ân addresses this when it says: It is He who has created for you all that is on the Earth.” [2:29]


These resources were only created for human beings to benefit from them within the limits of justice and for the betterment of humanity. 


Therefore, spoiling the environment, spreading havoc on Earth, perpetrating violence against weaker nations and fighting to wrest from them their wealth and the fruits of their prosperity, is conduct that is reviled by God. 


In the Qur’ân we read: When he turns his back, his aim is to spread mischief throughout the Earth and destroy crops and cattle, but Allah does not love mischief.” [2:205] 


and: “Do not make mischief in the Earth after it has been set in order.” [7: 56]


6. Responsibility for a crime rests solely upon the perpetrator of that crime. No one may be punished for the crimes of another. 


The Qur’ân says: No bearer of burdens must bear the burdens of another.” [35:18


7. Justice for all people is their inalienable right. 


Oppressing them is forbidden, irrespective of their religion, color, or ethnicity. 


The Qur’ân states: And whenever you speak, speak justly, even if a close relative is concerned.” [6: 152]


8. Dialogue and invitation must be done in the best possible manner. 


The Qur’ân says: Invite to the way of your Lord with wisdom and good preaching and argue with them in the best manner” [16:125]


We believe in these principles, as our religion commands us to. 


They are the teachings of Muhammad.

 


Do you abuse or speak ill of the companions of the prophet?

كلام إمام أهل السُّنَّة أحمد بن حنبل
قال -رحمه الله-: “ومن الحجَّة الواضحة البيِّنة المعروفة: ذكر محاسنَ أصحاب رسول الله -صلّى الله عليه وسلّم- كلُّهم أجمعين، والكفَّ عن ذكر مساويهم، والخلاف الّذي شجر بينهم، فمن سبَّ أصحاب رسول الله -صلّى الله عليه وسلّم-، أو واحدًا منهم، أو تنقص أو طعن عليهم، أو عرض بعيبهم، أو عاب أحدًا منهم فهو مبتدعٌ رافضيٌّ خبيثٌ مخالفٌ، لا يقبل الله منه صرفًا ولا عدلًا، بل حبُّهم سنَّةٌ، والدُّعاء لهم قربةٌ، والاقتداء بهم وسيلةٌ، والأخذ بآثارهم فضيلةٌ، وأصحاب رسول الله -صلّى الله عليه وسلّم- هم خير النَّاس، لا يجوز لأحدٍ أن يذكر شيئًا من مساويهم، ولا يطعن على أحدٍ منهم بعيبٍ ولا نقصٍ” (كتاب السُّنَّة ص78).
The words of the Imam of the People of the Sunnah, Ahmad ibn Hanbal;
He, may Allah have mercy on his soul, said, “It is from the clear argument and known evidence to mention the virtues of all of the companions of the Messenger of Allah, صلى الله عله وسلم. In addition, it is sound argument to stop mentioning their disadvantages and the disagreement and disputes between them.
Whoever insulted the companions of the Messenger of Allah, صلى الله عله وسلم, or anyone of them, defamed, disparaged, brought their faults into light, or discredited any of them is a malicious innovator Rafida (deserter).
Allah will accept from them neither the obligatory nor the voluntary acts of worship.
Rather, loving them is from the Sunnah, supplicating for them is an act of worship, to follow their way is a means, and to grab their traditions is a virtue.
The companions of the Messenger of Allah, صلى الله عله وسلم, are the best people, no one should mention any of their defects, defame or discredit them.” (The Book of As-Sunnah, p. 78)