❖FROM MONOTHEISM TO POLYTHEISM : What Happened? ❖

 

۞  The First Idols: How Polytheistic Worship Emerged  ۞ 

➖➖➖

Allaah (ﷻ) created mankind and the jinn to worship Him alone, and He provided for them everything they need to fulfil this purpose.

Allaah, the Exalted, said:

وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ ۝ مَآ أُرِيدُ مِنْهُم مِّن رِّزْقٍۢ وَمَآ أُرِيدُ أَن يُطْعِمُونِ ۝ إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلْقُوَّةِ ٱلْمَتِينُ

“And I have not created jinn and mankind except to worship Me. I seek no provision from them, nor do I need them to feed Me. Indeed, Allaah is the Provider, the Possessor of strength, the Firm.”

[Adh-Dhaariyaat 51:56-58]

Tawheed is firmly rooted in the natural disposition (fitrah) of mankind, while Shirk is something that enters into and corrupts that natural disposition.

Allaah (ﷻ) says:

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًۭا ۚ فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ

“So direct your face towards the religion, inclining to truth—the Fitrah (natural disposition) of Allaah upon which He has created mankind. There is no changing the creation of Allaah. That is the straight religion, but most people do not know.”

[Ar-Rum 30:30] 

And the Prophet (ﷺ) said:

عن أبي هريرة رضي الله عنه قال: قال رسول الله ﷺ

كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ

“Every child is born upon the  Fitrah (natural disposition), then his parents make him a Jew, a Christian, or a Magian.”

[Ṣaḥīḥ al-Bukhārī 1385; Ṣaḥīḥ Muslim 2658] 

Therefore, Tawheed is the original state of mankind. Mankind was initially upon Tawheed, but Shaytaan gradually led people away from it until Shirk appeared.

Polytheism and corruption in Aqeedah first became widespread among the people of Nūḥ (عليه السلام), and Nūḥ (عليه السلام) was the first Messenger sent to mankind.

Allaah (ﷻ) says:

وَقَالُوا۟ لَا تَذَرُنَّ ءَالِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّۭا وَلَا سُوَاعًۭا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًۭا

“And they said: Never leave your gods, and never leave Wadd, nor Suwaa‘, nor Yaghooth, nor Ya‘ooq, nor Nasr.”

[Nūḥ 71:23]

Ibn ‘Abbaas (رضي الله عنهما) explained that these were the names of righteous men from the people of Nūḥ. When they died, Shaytaan inspired their people to make statues in the places where they used to gather and name them after them. The people did so, but the statues were not worshipped at first. When that generation died and knowledge was forgotten, the statues were eventually worshipped.

[Ṣaḥīḥ al-Bukhārī 4920] 

This shows how Shirk develops gradually. It may begin with something that appears to be a good intention—remembering righteous people—but eventually leads people away from the worship of Allaah alone.

Although many people throughout history committed Shirk in worship, most of them still acknowledged that Allaah is the Creator, Provider and Controller of the universe. Their main error was directing acts of worship to others besides Him.

Allaah (ﷻ) says:

وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ لَيَقُولُنَّ ٱللَّهُ

“And if you ask them who created the heavens and the earth and subjected the sun and the moon, they will surely say: Allaah.”

[Al-‘Ankabūt 29:61]

Thus, merely believing that Allaah exists and that He is the Creator is not sufficient. A person must also worship Allaah alone, without directing any act of worship to another.

May Allaah (ﷻ) keep us firm upon Tawheed, protect us from every form of Shirk, and guide us and our families to the Straight Path.

*آمِيْن*

“The Qadariyyah are the Magians of this ummah”

The Qadariyyah Are the Magians of This Ummah

A Discussion of the Hadith and the Explanation of the Scholars

The Hadith

Among the well-known narrations concerning belief in al-Qadar (Divine Decree) is the hadith in which the Prophet ﷺ described the Qadariyyah as the Magians of this Ummah.

It was narrated from ʿAbdullah ibn ʿUmar رضي الله عنهما that the Messenger of Allah ﷺ said:

عن عبد الله بن عمر رضي الله عنهما، عن النبي ﷺ قال

الْقَدَرِيَّةُ مَجُوسُ هَذِهِ الْأُمَّةِ، إِنْ مَرِضُوا فَلَا تَعُودُوهُمْ، وَإِنْ مَاتُوا فَلَا تَشْهَدُوهُمْ

“The Qadariyyah are the Magians of this Ummah. If they become sick, do not visit them, and if they die, do not attend their funerals.”

The Companion who narrated this report is:

ʿAbdullah ibn ʿUmar ibn al-Khaṭṭāb رضي الله عنهما, the son of the second Caliph, ʿUmar ibn al-Khaṭṭāb رضي الله عنه.

This narration is reported through the hadith of Ibn ʿUmar رضي الله عنهما in a number of works, including:

Sunan Abī Dāwūd, Kitāb al-Sunnah, Bāb fī al-Qadar.

Al-Mustadrak ʿalā al-Ṣaḥīḥayn of al-Ḥākim.

Al-Sunan al-Kubrā of al-Bayhaqī.

Al-Muʿjam al-Awsaṭ of al-Ṭabarānī.

Sharḥ al-Sunnah of al-Baghawī.

Tārīkh Dimashq of Ibn ʿAsākir.

Al-Sunnah of Ibn Abī ʿĀṣim.

The report was declared ṣaḥīḥ by Ibn al-Qaṭṭān.

 

Al-Ḥākim stated:

هَذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ الشَّيْخَيْنِ، إِنْ صَحَّ سَمَاعُ أَبِي حَازِمٍ مِنِ ابْنِ عُمَرَ

Al-Mustadrak of al-Ḥākim, no. 286.

i.e. he considered it authentic subject to confirmation of Abū Ḥāzim's hearing from Ibn ʿUmar . 

Al-Saffārīnī رحمه الله likewise stated that the hadith is at least ḥasan.

The numbering of the hadith can differ between editions of Sunan Abī Dāwūd, so it is preferable when citing it to mention the book and chapter in addition to the number.

Who Were the Qadariyyah?

The term Qadariyyah was used by the early scholars for those who denied aspects of Allah's decree, particularly those who rejected that Allah سبحانه وتعالى has created and decreed the actions of His servants.

The fundamental error of the early Qadariyyah was their denial of Allah's encompassing decree and their claim that human beings independently bring their own actions into existence.

This is why the Prophet ﷺ compared them to the Magians (Majūs).

The comparison does not mean that the Qadariyyah were literally Magians. Rather, it refers to a similarity in their underlying belief concerning the origin of good and evil.

Why Were They Called “The Magians of This Ummah”?

The great scholar Imām al-Bayhaqī رحمه الله explained the reason for this description.

He wrote:

وَإِنَّمَا سُمُّوا قَدَرِيَّةً لِأَنَّهُمْ أَثْبَتُوا الْقَدَرَ لِأَنْفُسِهِمْ، وَنَفَوْهُ عَنِ اللَّهِ عَزَّ وَجَلَّ، فَزَعَمُوا أَنَّهُمْ يُحْدِثُونَ أَفْعَالَهُمْ دُونَ اللَّهِ عَزَّ وَجَلَّ، فَأَشْبَهُوا الْمَجُوسَ فِي إِثْبَاتِهِمْ أَصْلَيْنِ: النُّورِ وَالظُّلْمَةِ، وَزَعْمِهِمْ أَنَّ الْخَيْرَ مِنْ فِعْلِ النُّورِ وَالشَّرَّ مِنْ فِعْلِ الظُّلْمَةِ

They were called Qadariyyah because they affirmed power/decree for themselves while denying it for Allah, Mighty and Majestic. They claimed that they independently originated their actions apart from Allah. Thus they resembled the Magians in affirming two fundamental principles, light and darkness, and in their claim that good comes from the action of light and evil from the action of darkness.

Reference: al-Bayhaqī, al-Iʿtiqād, p. 245.

The point of comparison is therefore the attribution of creation and causation to something other than Allah سبحانه وتعالى.

The Magians attributed good and evil to two opposing principles, while the early Qadariyyah attempted to remove human actions from Allah's creative decree and make the servant independently responsible for bringing those actions into existence.

The Explanation of al-Khaṭṭābī رحمه الله

Imām al-Khaṭṭābī رحمه الله also explained the reason for this comparison.

He said:

إِنَّمَا شَبَّهَهُمْ بِالْمَجُوسِ لِمُضَاهَاةِ مَذْهَبِهِمْ مَذْهَبَ الْمَجُوسِ، فَإِنَّ الْمَجُوسَ يَقُولُونَ بِأَصْلَيْنِ: النُّورِ وَالظُّلْمَةِ، وَيَزْعُمُونَ أَنَّ الْخَيْرَ مِنْ فِعْلِ النُّورِ وَالشَّرَّ مِنْ فِعْلِ الظُّلْمَةِ، فَكَانُوا ثَنَوِيَّةً، وَكَذَلِكَ الْقَدَرِيَّةُ أَضَافُوا الْخَيْرَ إِلَى اللَّهِ تَعَالَى وَأَضَافُوا الشَّرَّ إِلَى غَيْرِهِ، وَاللَّهُ سُبْحَانَهُ خَالِقُ الْخَيْرِ وَالشَّرِّ، لَا يَكُونُ مِنْهُمَا شَيْءٌ إِلَّا بِمَشِيئَتِهِ

The Prophet ﷺ compared them to the Magians because their doctrine resembled the doctrine of the Magians. The Magians believed in two fundamental principles: light and darkness. They claimed that good resulted from light and evil from darkness, thereby becoming dualists. Likewise, the Qadariyyah attributed good to Allah, Most High, while attributing evil to someone other than Him. Yet Allah سبحانه وتعالى is the Creator of both good and evil, and neither of them occurs except by His will.

Reference: al-Khaṭṭābī, as quoted in the discussions of this hadith and its meaning.

Allah Is the Creator of Everything

The correct belief of Ahl al-Sunnah is that Allah سبحانه وتعالى is the Creator of everything.

Allah says:

اللَّهُ خَالِقُ كُلِّ شَيْءٍ

“Allah is the Creator of all things.”

Qur'an 39:62

Allah سبحانه وتعالى also says:

وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ

“While Allah created you and what you do.”

Qur'an 37:96

The servant nevertheless possesses a real will and ability and is genuinely responsible for his choices and actions. His will and ability, however, do not operate independently of Allah's will and decree.

Allah says:

لِمَنْ شَاءَ مِنْكُمْ أَنْ يَسْتَقِيمَ ۝ وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ

“For whoever among you wills to take a straight path. And you do not will unless Allah wills, Lord of the worlds.”

Qur'an 81:28–29

Thus, Ahl al-Sunnah affirm both realities:

Allah سبحانه وتعالى is the Creator of the servant and his actions.

The servant truly chooses, wills and performs his actions and is therefore rewarded or punished according to them.

There is no contradiction between these two principles.

Other Narrations Concerning the Qadariyyah

The statement concerning the Qadariyyah being the “Magians of this Ummah” was not transmitted through only one route.

Ibn al-Qayyim رحمه الله mentioned that similar reports concerning this meaning were narrated from a number of Companions, including:

Ibn ʿUmar رضي الله عنهما

Ḥudhayfah رضي الله عنه

Ibn ʿAbbās رضي الله عنهما

Jābir ibn ʿAbdillāh رضي الله عنهما

Abū Hurayrah رضي الله عنه

ʿ

Abdullah ibn ʿAmr ibn al-ʿĀṣ رضي الله عنهما

Rāfiʿ ibn Khadīj رضي الله عنه

He discussed these reports in his commentary on the Sunan of Abī Dāwūd.

Reference: Ibn al-Qayyim, Tahdhīb Sunan Abī Dāwūd, 2/347.

This strengthens the fact that the warning against the doctrine of the Qadariyyah was well known among the early Muslims.

Regarding the Longer Wording of the Hadith

A longer wording is sometimes circulated online along the lines of:

“For every nation there are Magians, and the Magians of this Ummah are those who deny al-Qadar... They are the supporters of the Dajjāl...”

Care should be taken here.

The wording that is firmly relevant to the narration of Ibn ʿUmar رضي الله عنهما is the concise statement:

«الْقَدَرِيَّةُ مَجُوسُ هَذِهِ الْأُمَّةِ، إِنْ مَرِضُوا فَلَا تَعُودُوهُمْ، وَإِنْ مَاتُوا فَلَا تَشْهَدُوهُمْ»

“The Qadariyyah are the Magians of this Ummah. If they become sick, do not visit them, and if they die, do not attend their funerals.”

Therefore, when quoting the hadith, it is better not to combine different narrations and then attribute the entire combined wording to one source without checking its chain and exact wording.

This is especially important because hadith numbering and wording can vary between editions and manuscripts.

The Meaning of “Do Not Visit Them or Attend Their Funerals”

The Prophet ﷺ's instruction concerning the Qadariyyah demonstrates the seriousness with which the early Muslims regarded deviation in the fundamental matter of al-Qadar.

The purpose of such warnings is to protect the Muslim from adopting or normalising false beliefs.

At the same time, the hadith should not be used carelessly to make sweeping judgments about every person who is confused about Qadar or who has questions concerning it.

There is an important distinction between:

someone who unknowingly falls into an incorrect idea,

someone who has doubts and is seeking clarification,

and someone who knowingly adopts and propagates a clearly defined theological doctrine after the truth has been established for him.

The detailed application of the rulings mentioned in such texts therefore belongs to qualified scholars and should not become a matter of reckless individual judgment.

The Importance of Belief in Al-Qadar

Belief in al-Qadar is one of the six foundations of īmān.

The famous hadith of Jibrīl عليه السلام records that when the Prophet ﷺ was asked about īmān, he said:

أَنْ تُؤْمِنَ بِاللَّهِ، وَمَلَائِكَتِهِ، وَكُتُبِهِ، وَرُسُلِهِ، وَالْيَوْمِ الْآخِرِ، وَتُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ

“It is to believe in Allah, His angels, His Books, His messengers, the Last Day, and to believe in al-Qadar, its good and its evil.”

Ṣaḥīḥ Muslim, Kitāb al-Īmān.

Therefore, belief in Allah's decree is not a peripheral theological issue. It is part of the very foundation of Islamic faith.

Conclusion

The hadith:

«الْقَدَرِيَّةُ مَجُوسُ هَذِهِ الْأُمَّةِ»

“The Qadariyyah are the Magians of this Ummah”

is a warning against the doctrine of those who deny Allah's decree and attempt to remove human actions from Allah's creation and control.

The comparison with the Magians concerns the similarity in attributing acts or events to an independent source besides Allah. The correct Islamic position is that Allah سبحانه وتعالى alone is the Creator of everything, while His servants genuinely possess will, choice and ability and are accountable for what they choose and do.

For this reason, the Muslim should affirm all aspects of al-Qadar and avoid both extremes: denying Allah's decree on one side, and denying the servant's real choice and responsibility on the other.

May Allah سبحانه وتعالى grant us sound belief, protect us from deviation, and make us firm upon the Qur'an and the authentic Sunnah according to the understanding of the Companions رضي الله عنهم.

❖ العَقِيدَةُ الطَّحَاوِيَّةُ | AL-ʿAQĪDAH AL-ṬAḤĀWIYYAH ❖

╭────────────────────────────────────────────────────────────╮

🌿 العَقِيدَةُ الطَّحَاوِيَّةُ 🌿

AL-ʿAQĪDAH AL-ṬAḤĀWIYYAH

The Creed of Imām Abū Jaʿfar al-Ṭaḥāwī رحمه الله

╰────────────────────────────────────────────────────────────╯

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah, the Most Merciful, the Especially Merciful.

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ.

All praise belongs to Allah, Lord of the worlds.

قَالَ الْإِمَامُ أَبُو جَعْفَرٍ الْوَرَّاقُ الطَّحَاوِيُّ الْمِصْرِيُّ رَحِمَهُ اللَّهُ:

Imām Abū Jaʿfar al-Warrāq al-Ṭaḥāwī al-Miṣrī رحمه الله said:

هَذَا ذِكْرُ بَيَانِ عَقِيدَةِ أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ، عَلَى مَذْهَبِ فُقَهَاءِ الْمِلَّةِ: أَبِي حَنِيفَةَ النُّعْمَانِ بْنِ ثَابِتٍ الْكُوفِيِّ، وَأَبِي يُوسُفَ يَعْقُوبَ بْنِ إِبْرَاهِيمَ الْأَنْصَارِيِّ، وَأَبِي عَبْدِ اللَّهِ مُحَمَّدِ بْنِ الْحَسَنِ الشَّيْبَانِيِّ رِضْوَانُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ، وَمَا يَعْتَقِدُونَ مِنْ أُصُولِ الدِّينِ، وَيَدِينُونَ بِهِ لِرَبِّ الْعَالَمِينَ.

This is a presentation of the creed of Ahl al-Sunnah wa-l-Jamāʿah, according to the way of the jurists of the religion: Abū Ḥanīfah al-Nuʿmān ibn Thābit al-Kūfī, Abū Yūsuf Yaʿqūb ibn Ibrāhīm al-Anṣārī, and Abū ʿAbdillāh Muḥammad ibn al-Ḥasan al-Shaybānī, may Allah be pleased with them all, and what they believe concerning the fundamentals of the religion and profess before the Lord of the worlds.

━━━━━━━━━━━━━━━━━━━━

╭──────────── ❖ ────────────╮

التَّوْحِيدُ — THE ONENESS OF ALLAH

╰──────────── ❖ ────────────╯

01

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

We say concerning the Oneness of Allah, believing by Allah's enabling grace, that Allah is One and has no partner.

02

وَلَا شَيْءَ مِثْلُهُ.

There is nothing like Him.

03

وَلَا شَيْءَ يُعْجِزُهُ.

Nothing can overwhelm or incapacitate Him.

04

وَلَا إِلٰهَ غَيْرُهُ.

There is no deity worthy of worship besides Him.

05

قَدِيمٌ بِلَا ابْتِدَاءٍ، دَائِمٌ بِلَا انْتِهَاءٍ.

He is without beginning and everlasting without end.

06

لَا يَفْنَى وَلَا يَبِيدُ.

He does not perish, nor does He cease to exist.

07

وَلَا يَكُونُ إِلَّا مَا يُرِيدُ.

Nothing occurs except what He wills.

08

لَا تَبْلُغُهُ الْأَوْهَامُ، وَلَا تُدْرِكُهُ الْأَفْهَامُ.

Imaginations cannot encompass Him, and intellects cannot fully comprehend Him.

09

وَلَا يُشْبِهُ الْأَنَامَ.

He is not like created beings.

10

حَيٌّ لَا يَمُوتُ، قَيُّومٌ لَا يَنَامُ.

He is Ever-Living and never dies; He is the Sustainer who never sleeps.

11

خَالِقٌ بِلَا حَاجَةٍ، رَازِقٌ بِلَا مُؤْنَةٍ.

He creates without needing creation, and He provides without difficulty or effort.

12

مُمِيتٌ بِلَا مَخَافَةٍ، بَاعِثٌ بِلَا مَشَقَّةٍ.

He causes death without fear, and He resurrects without difficulty.

13

مَا زَالَ بِصِفَاتِهِ قَدِيمًا قَبْلَ خَلْقِهِ.

He has always existed with His attributes, before His creation existed.

14

لَمْ يَزْدَدْ بِكَوْنِهِمْ شَيْئًا لَمْ يَكُنْ قَبْلَهُمْ مِنْ صِفَتِهِ.

Their coming into existence did not add anything to His attributes that was not already His before their creation.

15

وَكَمَا كَانَ بِصِفَاتِهِ أَزَلِيًّا، كَذٰلِكَ لَا يَزَالُ عَلَيْهَا أَبَدِيًّا.

Just as He has always been with His attributes eternally, He will remain with them forever.

16

لَيْسَ بَعْدَ خَلْقِ الْخَلْقِ اسْتَفَادَ اسْمَ الْخَالِقِ.

He did not acquire the name “Creator” only after creating creation.

17

وَلَا بِإِحْدَاثِ الْبَرِيَّةِ اسْتَفَادَ اسْمَ الْبَارِئِ.

Nor did He acquire the name “Originator” only after bringing creation into existence.

18

لَهُ مَعْنَى الرُّبُوبِيَّةِ وَلَا مَرْبُوبَ، وَمَعْنَى الْخَالِقِيَّةِ وَلَا مَخْلُوقَ.

He possessed the attribute of Lordship even when there was no one being lorded over, and the attribute of Creatorship even when there was no creation.

19

وَكَمَا أَنَّهُ مُحْيِي الْمَوْتَى بَعْدَ مَا أَحْيَاهُمْ اسْتَحَقَّ هٰذَا الِاسْمَ قَبْلَ إِحْيَائِهِمْ، كَذٰلِكَ اسْتَحَقَّ اسْمَ الْخَالِقِ قَبْلَ إِنْشَائِهِمْ.

Just as He is the One who gives life to the dead after bringing them to life, and deserves this description before resurrecting them, so too He deserves the name “Creator” before bringing them into existence.

20

ذٰلِكَ بِأَنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، وَكُلُّ شَيْءٍ إِلَيْهِ فَقِيرٌ، وَكُلُّ أَمْرٍ عَلَيْهِ يَسِيرٌ، لَا يَحْتَاجُ إِلَى شَيْءٍ.

This is because He has power over everything; everything is dependent upon Him; every matter is easy for Him; and He has no need of anything.

21

لَيْسَ كَمِثْلِهِ شَيْءٌ، وَهُوَ السَّمِيعُ الْبَصِيرُ.

There is nothing whatsoever like Him, and He is the All-Hearing, the All-Seeing.

━━━━━━━━━━━━━━━━━━━━

╭──────────── ❖ ────────────╮

الْقَدَرُ وَالْمَشِيئَةُ — DIVINE DECREE

╰──────────── ❖ ────────────╯

22

خَلَقَ الْخَلْقَ بِعِلْمِهِ.

He created creation with His knowledge.

23

وَقَدَّرَ لَهُمْ أَقْدَارًا، وَضَرَبَ لَهُمْ آجَالًا.

He decreed their destinies and appointed fixed lifespans for them.

24

وَلَمْ يَخْفَ عَلَيْهِ شَيْءٌ قَبْلَ أَنْ يَخْلُقَهُمْ، وَعَلِمَ مَا هُمْ عَامِلُونَ قَبْلَ أَنْ يَخْلُقَهُمْ.

Nothing was hidden from Him before He created them, and He knew what they would do before He created them.

25

وَأَمَرَهُمْ بِطَاعَتِهِ، وَنَهَاهُمْ عَنْ مَعْصِيَتِهِ.

He commanded them to obey Him and prohibited them from disobeying Him.

26

وَكُلُّ شَيْءٍ يَجْرِي بِتَقْدِيرِهِ وَمَشِيئَتِهِ.

Everything occurs according to His decree and His will.

27

وَمَشِيئَتُهُ تَنْفُذُ، لَا مَشِيئَةَ لِلْعِبَادِ إِلَّا مَا شَاءَ لَهُمْ.

His will is carried out. The servants have no will except what He wills for them.

28

فَمَا شَاءَ لَهُمْ كَانَ، وَمَا لَمْ يَشَأْ لَمْ يَكُنْ.

Whatever He wills for them occurs, and whatever He does not will does not occur.

29

يَهْدِي مَنْ يَشَاءُ، وَيَعْصِمُ وَيُعَافِي فَضْلًا، وَيُضِلُّ مَنْ يَشَاءُ، وَيَخْذُلُ وَيَبْتَلِي عَدْلًا.

He guides whom He wills and protects and grants well-being by His grace; and He leads astray whom He wills, forsakes and tests by His justice.

30

وَكُلُّهُمْ يَتَقَلَّبُونَ فِي مَشِيئَتِهِ بَيْنَ فَضْلِهِ وَعَدْلِهِ.

All of them exist within His will, between His grace and His justice.

31

وَهُوَ مُتَعَالٍ عَنِ الْأَضْدَادِ وَالْأَنْدَادِ.

He is exalted above opposites and equals.

32

لَا رَادَّ لِقَضَائِهِ، وَلَا مُعَقِّبَ لِحُكْمِهِ، وَلَا غَالِبَ لِأَمْرِهِ.

None can repel His decree, overturn His judgment, or overcome His command.

33

آمَنَّا بِذٰلِكَ كُلِّهِ، وَأَيْقَنَّا أَنَّ كُلًّا مِنْ عِنْدِهِ.

We believe in all of this and are certain that everything is from Him.

━━━━━━━━━━━━━━━━━━━━

╭──────────── ❖ ────────────╮

**النُّبُوَّةُ — THE PROPHETHOOD OF MUḤAMMAD ﷺ**

╰──────────── ❖ ────────────╯

34

وَإِنَّ مُحَمَّدًا عَبْدُهُ الْمُصْطَفَى، وَنَبِيُّهُ الْمُجْتَبَى، وَرَسُولُهُ الْمُرْتَضَى.

Muḥammad ﷺ is His chosen servant, His selected Prophet, and His Messenger with whom He is pleased.

35

وَأَنَّهُ خَاتَمُ الْأَنْبِيَاءِ، وَإِمَامُ الْأَتْقِيَاءِ، وَسَيِّدُ الْمُرْسَلِينَ، وَحَبِيبُ رَبِّ الْعَالَمِينَ.

He is the Seal of the Prophets, the leader of the God-fearing, the master of the Messengers, and the beloved of the Lord of the worlds.

36

وَكُلُّ دَعْوَى النُّبُوَّةِ بَعْدَهُ فَغَيٌّ وَهَوًى.

Every claim to prophethood after him is deviation and falsehood.

37

وَهُوَ الْمَبْعُوثُ إِلَى عَامَّةِ الْجِنِّ وَكَافَّةِ الْوَرَى بِالْحَقِّ وَالْهُدَى، وَبِالنُّورِ وَالضِّيَاءِ.

He was sent to all the jinn and all mankind with truth and guidance, and with light and illumination.

━━━━━━━━━━━━━━━━━━━━

╭──────────── ❖ ────────────╮

**الْقُرْآنُ كَلَامُ اللَّهِ — THE QUR’ĀN IS THE SPEECH OF ALLAH**

╰──────────── ❖ ────────────╯

38

وَإِنَّ الْقُرْآنَ كَلَامُ اللَّهِ.

The Qur’an is the Speech of Allah.

39

مِنْهُ بَدَا بِلَا كَيْفِيَّةٍ قَوْلًا.

It originated from Him as speech, without asking how.

40

وَأَنْزَلَهُ عَلَى رَسُولِهِ وَحْيًا.

He sent it down upon His Messenger as revelation.

41

وَصَدَّقَهُ الْمُؤْمِنُونَ عَلَى ذٰلِكَ حَقًّا.

The believers affirmed it as absolute truth.

42

وَأَيْقَنُوا أَنَّهُ كَلَامُ اللَّهِ تَعَالَى بِالْحَقِيقَةِ.

They were certain that it is truly the Speech of Allah Most High.

43

لَيْسَ بِمَخْلُوقٍ كَكَلَامِ الْبَرِيَّةِ.

It is not created like the speech of created beings.

44

فَمَنْ سَمِعَهُ فَزَعَمَ أَنَّهُ كَلَامُ الْبَشَرِ فَقَدْ كَفَرَ.

Whoever hears it and claims that it is human speech has disbelieved.

45

وَقَدْ ذَمَّهُ اللَّهُ وَعَابَهُ، وَأَوْعَدَهُ بِسَقَرَ، حَيْثُ قَالَ تَعَالَى: ﴿سَأُصْلِيهِ سَقَرَ﴾.

Allah condemned such a claim and threatened its speaker with Saqar, saying: “I shall cast him into Saqar.”

46

فَلَمَّا أَوْعَدَ اللَّهُ بِسَقَرَ لِمَنْ قَالَ: ﴿إِنْ هَٰذَا إِلَّا قَوْلُ الْبَشَرِ﴾، عَلِمْنَا وَأَيْقَنَّا أَنَّهُ قَوْلُ خَالِقِ الْبَشَرِ.

Since Allah threatened with Saqar the one who says, “This is nothing but the speech of man,” we know with certainty that the Qur’an is the Speech of the Creator of mankind.

47

وَلَا يُشْبِهُ قَوْلَ الْبَشَرِ.

It does not resemble the speech of human beings.

48

وَمَنْ وَصَفَ اللَّهَ بِمَعْنًى مِنْ مَعَانِي الْبَشَرِ فَقَدْ كَفَرَ.

Whoever describes Allah with any characteristic belonging to created human beings has disbelieved.

━━━━━━━━━━━━━━━━━━━━

╭──────────── ❖ ────────────╮

**رُؤْيَةُ اللَّهِ وَالتَّسْلِيمُ — SEEING ALLAH & SUBMISSION**

╰──────────── ❖ ────────────╯

49

فَمَنْ أَبْصَرَ هٰذَا اعْتَبَرَ، وَعَنْ مِثْلِ قَوْلِ الْكُفَّارِ انْزَجَرَ.

Whoever understands this will take heed and refrain from statements like those of the disbelievers.

50

وَعَلِمَ أَنَّهُ بِصِفَاتِهِ لَيْسَ كَالْبَشَرِ.

He will know that Allah, in His attributes, is not like human beings.

51

وَالرُّؤْيَةُ حَقٌّ لِأَهْلِ الْجَنَّةِ.

The seeing of Allah is true for the people of Paradise.

52

بِلَا إِحَاطَةٍ وَلَا كَيْفِيَّةٍ.

It will be without encompassing Him and without knowing its manner.

53

كَمَا نَطَقَ بِهِ كِتَابُ رَبِّنَا: ﴿وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ ۝ إِلَىٰ رَبِّهَا نَاظِرَةٌ﴾.

As the Book of our Lord says: “Faces on that Day will be radiant, looking toward their Lord.”

54

وَتَفْسِيرُهُ عَلَى مَا أَرَادَ اللَّهُ تَعَالَى وَعَلِمَهُ.

Its explanation is according to what Allah Most High intended and knows.

55

وَكُلُّ مَا جَاءَ فِي ذٰلِكَ مِنَ الْحَدِيثِ الصَّحِيحِ عَنِ الرَّسُولِ ﷺ فَهُوَ كَمَا قَالَ.

Everything authentic that has been transmitted concerning this from the Messenger ﷺ is true as he said it.

56

وَلَا نَدْخُلُ فِي ذٰلِكَ مُتَأَوِّلِينَ بِآرَائِنَا، وَلَا مُتَوَهِّمِينَ بِأَهْوَائِنَا.

We do not enter into such matters by interpreting them according to our opinions or imagining them according to our desires.

57

فَإِنَّهُ مَا سَلِمَ فِي دِينِهِ إِلَّا مَنْ سَلَّمَ لِلَّهِ عَزَّ وَجَلَّ وَلِرَسُولِهِ ﷺ، وَرَدَّ عِلْمَ مَا اشْتَبَهَ عَلَيْهِ إِلَى عَالِمِهِ.

A person remains safe in his religion only by submitting to Allah and His Messenger ﷺ and returning knowledge of what is unclear to the One who knows it.

58

وَوَسِعَهُ السُّكُوتُ.

It is sufficient for him to remain silent concerning what he does not know.

59

وَالْإِسْلَامُ لَا يَثْبُتُ إِلَّا عَلَى قَدَمِ التَّسْلِيمِ وَالِاسْتِسْلَامِ.

Islam is not firmly established except upon submission and surrender.

60

فَمَنْ رَامَ عِلْمَ مَا حُظِرَ عَنْهُ عِلْمُهُ، وَلَمْ يَقْنَعْ بِالتَّسْلِيمِ فَهْمُهُ، حَجَبَهُ مَرَامُهُ عَنْ خَالِصِ التَّوْحِيدِ، وَصَافِي الْمَعْرِفَةِ، وَصَحِيحِ الْإِيمَانِ.

Whoever seeks knowledge that has been beyond his capacity, and whose understanding is not content with submission, will be prevented from pure Tawḥīd, clear knowledge, and sound faith.

61

فَيَتَذَبْذَبُ بَيْنَ الْكُفْرِ وَالْإِيمَانِ، وَالتَّصْدِيقِ وَالتَّكْذِيبِ، وَالْإِقْرَارِ وَالْإِنْكَارِ، مُوَسْوِسًا تَائِهًا زَائِغًا شَاكًّا.

He will waver between disbelief and faith, affirmation and denial, acceptance and rejection, becoming confused, lost, deviated and doubtful.

━━━━━━━━━━━━━━━━━━━━

╭──────────── ❖ ────────────╮

**التَّنْزِيهُ وَالْمِعْرَاجُ — ALLAH’S TRANSCENDENCE & THE MIʿRĀJ**

╰──────────── ❖ ────────────╯

62

وَلَا يَصِحُّ الْإِيمَانُ بِالرُّؤْيَةِ لِأَهْلِ دَارِ السَّلَامِ لِمَنْ اعْتَبَرَهَا بِوَهْمٍ، أَوْ تَأَوَّلَهَا بِفَهْمٍ.

Faith in the believers' seeing Allah is not sound for one who imagines its manner or interprets it according to his own understanding.

63

وَمَنْ لَمْ يَتَوَقَّ النَّفْيَ وَالتَّشْبِيهَ زَلَّ، وَلَمْ يُصِبِ التَّنْزِيهَ.

Whoever does not guard himself from denial and resemblance has slipped and has failed to uphold Allah's transcendence.

64

فَإِنَّ رَبَّنَا جَلَّ وَعَلَا مَوْصُوفٌ بِصِفَاتِ الْوَحْدَانِيَّةِ، مَنْعُوتٌ بِنُعُوتِ الْفَرْدَانِيَّةِ.

Our Lord, Glorified and Exalted, is described with the attributes of absolute Oneness and characterized by absolute uniqueness.

65

لَيْسَ فِي مَعْنَاهُ أَحَدٌ مِنَ الْبَرِيَّةِ.

No created being is comparable to Him in His reality and attributes.

66

وَتَعَالَى عَنِ الْحُدُودِ وَالْغَايَاتِ، وَالْأَرْكَانِ وَالْأَعْضَاءِ وَالْأَدَوَاتِ.

He is exalted above limits, boundaries, parts, limbs and instruments.

67

لَا تَحْوِيهِ الْجِهَاتُ السِّتُّ كَسَائِرِ الْمُبْتَدَعَاتِ.

He is not contained by the six directions like created things.

68

وَالْمِعْرَاجُ حَقٌّ.

The Miʿrāj, the Prophet's ascent, is true.

69

وَقَدْ أُسْرِيَ بِالنَّبِيِّ ﷺ، وَعُرِجَ بِشَخْصِهِ فِي الْيَقَظَةِ إِلَى السَّمَاءِ.

The Prophet ﷺ was taken by night and ascended bodily while awake into the heavens.

70

ثُمَّ إِلَى حَيْثُ شَاءَ اللَّهُ مِنَ الْعُلَا.

Then he was taken to whatever heights Allah willed.

━━━━━━━━━━━━━━━━━━━━

╭──────────── ❖ ────────────╮

**الْحَوْضُ وَالشَّفَاعَةُ وَالْمِيثَاقُ — THE ḤAWḌ, INTERCESSION & THE COVENANT**

╰──────────── ❖ ────────────╯

71

وَأَكْرَمَهُ اللَّهُ بِمَا شَاءَ، وَأَوْحَى إِلَيْهِ مَا أَوْحَى.

Allah honoured him with whatever He willed and revealed to him whatever He revealed.

72

وَالْحَوْضُ الَّذِي أَكْرَمَهُ اللَّهُ تَعَالَى بِهِ غِيَاثًا لِأُمَّتِهِ حَقٌّ.

The Hawḍ, the Pool with which Allah honoured him as a means of quenching his Ummah, is true.

73

وَالشَّفَاعَةُ الَّتِي ادَّخَرَهَا لَهُمْ حَقٌّ، كَمَا رُوِيَ فِي الْأَخْبَارِ.

The intercession which Allah has stored for them is true, as transmitted in the reports.

74

وَالْمِيثَاقُ الَّذِي أَخَذَهُ اللَّهُ تَعَالَى مِنْ آدَمَ وَذُرِّيَّتِهِ حَقٌّ.

The covenant which Allah took from Ādam and his descendants is true.

━━━━━━━━━━━━━━━━━━━━

╭──────────── ❖ ────────────╮

**الْقَدَرُ وَاللَّوْحُ وَالْقَلَمُ — DIVINE DECREE, THE PRESERVED TABLET & THE PEN**

╰──────────── ❖ ────────────╯

75

وَقَدْ عَلِمَ اللَّهُ تَعَالَى فِيمَا لَمْ يَزَلْ عَدَدَ مَنْ يَدْخُلُ الْجَنَّةَ، وَعَدَدَ مَنْ يَدْخُلُ النَّارَ جُمْلَةً وَاحِدَةً، فَلَا يُزَادُ فِي ذٰلِكَ الْعَدَدُ وَلَا يُنْقَصُ مِنْهُ.

Allah has always known the exact number of those who will enter Paradise and those who will enter the Fire. That number will neither be increased nor decreased.

76

وَكَذٰلِكَ أَفْعَالُهُمْ فِيمَا عَلِمَ مِنْهُمْ أَنْ يَفْعَلُوهُ.

Likewise, He has always known the deeds that they would perform.

77

وَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ.

Everyone is facilitated toward what he was created for.

78

وَالْأَعْمَالُ بِالْخَوَاتِيمِ.

Deeds are judged according to their endings.

79

وَالسَّعِيدُ مَنْ سَعِدَ بِقَضَاءِ اللَّهِ، وَالشَّقِيُّ مَنْ شَقِيَ بِقَضَاءِ اللَّهِ.

The fortunate one is the one made fortunate by Allah's decree, and the wretched one is the one made wretched by Allah's decree.

80

وَأَصْلُ الْقَدَرِ سِرُّ اللَّهِ تَعَالَى فِي خَلْقِهِ.

The reality of divine decree is Allah's secret concerning His creation.

81

لَمْ يَطَّلِعْ عَلَى ذٰلِكَ مَلَكٌ مُقَرَّبٌ، وَلَا نَبِيٌّ مُرْسَلٌ.

No angel brought near to Allah nor any Messenger sent by Him has been given complete knowledge of it.

82

وَالتَّعَمُّقُ وَالنَّظَرُ فِي ذٰلِكَ ذَرِيعَةُ الْخِذْلَانِ، وَسُلَّمُ الْحِرْمَانِ، وَدَرَجَةُ الطُّغْيَانِ.

Delving excessively into it is a means of abandonment, a path to deprivation, and a road to transgression.

83

فَالْحَذَرَ كُلَّ الْحَذَرِ مِنْ ذٰلِكَ نَظَرًا وَفِكْرًا وَوَسْوَسَةً.

Therefore, beware completely of excessive speculation, thought and whisperings concerning it.

84

فَإِنَّ اللَّهَ تَعَالَى طَوَى عِلْمَ الْقَدَرِ عَنْ أَنَامِهِ، وَنَهَاهُمْ عَنْ مَرَامِهِ.

Allah has withheld knowledge of the ultimate reality of the decree from His creation and prohibited them from seeking to uncover it.

85

وَقَالَ تَعَالَى: ﴿لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ﴾.

Allah Most High says: “He is not questioned about what He does, but they will be questioned.”

86

فَمَنْ سَأَلَ: لِمَ فَعَلَ؟ فَقَدْ رَدَّ حُكْمَ الْكِتَابِ، وَمَنْ رَدَّ حُكْمَ الْكِتَابِ كَانَ مِنَ الْكَافِرِينَ.

Whoever asks, “Why did He do it?” has rejected the judgment of the Book; and whoever rejects the judgment of the Book has fallen into disbelief.

━━━━━━━━━━━━━━━━━━━━

╭──────────── ❖ ────────────╮

**اللَّوْحُ وَالْقَلَمُ — THE PRESERVED TABLET & THE PEN**

╰──────────── ❖ ────────────╯

87

وَنُؤْمِنُ بِاللَّوْحِ وَالْقَلَمِ، وَبِجَمِيعِ مَا فِيهِ قَدْ رُقِمَ.

We believe in the Preserved Tablet and the Pen, and in everything that has been recorded therein.

88

فَلَوِ اجْتَمَعَ الْخَلْقُ كُلُّهُمْ عَلَى شَيْءٍ كَتَبَهُ اللَّهُ تَعَالَى فِيهِ أَنَّهُ كَائِنٌ لِيَجْعَلُوهُ غَيْرَ كَائِنٍ لَمْ يَقْدِرُوا عَلَيْهِ.

If all creation gathered together to prevent something that Allah had written to occur from occurring, they would not be able to do so.

89

وَلَوِ اجْتَمَعُوا كُلُّهُمْ عَلَى شَيْءٍ لَمْ يَكْتُبْهُ اللَّهُ تَعَالَى فِيهِ لِيَجْعَلُوهُ كَائِنًا لَمْ يَقْدِرُوا عَلَيْهِ.

And if they all gathered together to bring about something Allah had not written to occur, they would not be able to do so.

90

جَفَّ الْقَلَمُ بِمَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ.

The Pen has dried concerning everything that will occur until the Day of Resurrection.

91

وَمَا أَخْطَأَ الْعَبْدَ لَمْ يَكُنْ لِيُصِيبَهُ، وَمَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ.

Whatever missed a person could never have reached him, and whatever reached him could never have missed him.

━━━━━━━━━━━━━━━━━━━━

╭──────────── ❖ ────────────╮

**الْعَرْشُ وَالْكُرْسِيُّ — THE THRONE & THE FOOTSTOOL**

╰──────────── ❖ ────────────╯

92

وَالْعَرْشُ وَالْكُرْسِيُّ حَقٌّ.

The Throne and the Kursī are true.

93

وَهُوَ مُسْتَغْنٍ عَنِ الْعَرْشِ وَمَا دُونَهُ.

He has no need of the Throne or anything beneath it.

94

وَهُوَ مُحِيطٌ بِكُلِّ شَيْءٍ وَفَوْقَهُ، وَقَدْ أَعْجَزَ عَنِ الْإِحَاطَةِ خَلْقَهُ.

He encompasses everything and everything above it, while His creation is incapable of encompassing Him.

━━━━━━━━━━━━━━━━━━━━

╭──────────── ❖ ────────────╮

**الإِيمَانُ بِالرُّسُلِ وَالْمَلَائِكَةِ وَالْكُتُبِ — BELIEF IN THE MESSENGERS, ANGELS & REVEALED BOOKS**

╰──────────── ❖ ────────────╯

95

وَنَقُولُ: إِنَّ اللَّهَ اتَّخَذَ إِبْرَاهِيمَ خَلِيلًا، وَكَلَّمَ اللَّهُ مُوسَى تَكْلِيمًا، إِيمَانًا وَتَصْدِيقًا وَتَسْلِيمًا.

We say, believing, affirming and submitting, that Allah took Ibrāhīm as an intimate friend and that Allah spoke directly to Mūsā.

96

وَنُؤْمِنُ بِالْمَلَائِكَةِ وَالنَّبِيِّينَ وَالْكُتُبِ الْمُنَزَّلَةِ عَلَى الْمُرْسَلِينَ، وَنَشْهَدُ أَنَّهُمْ كَانُوا عَلَى الْحَقِّ الْمُبِينِ.

We believe in the angels, the Prophets and the revealed Books sent to the Messengers, and we testify that they were all upon manifest truth.

━━━━━━━━━━━━━━━━━━━━

╭──────────── ❖ ────────────╮

**أَهْلُ الْقِبْلَةِ وَالإِيمَانُ — THE PEOPLE OF THE QIBLAH & FAITH**

╰──────────── ❖ ────────────╯

97

وَنُسَمِّي أَهْلَ قِبْلَتِنَا مُسْلِمِينَ مُؤْمِنِينَ، مَا دَامُوا بِمَا جَاءَ بِهِ النَّبِيُّ ﷺ مُعْتَرِفِينَ، وَلَهُ بِكُلِّ مَا قَالَهُ وَأَخْبَرَ مُصَدِّقِينَ.

We call the people of our Qiblah Muslims and believers as long as they acknowledge what the Prophet ﷺ brought and affirm everything he said and conveyed.

98

وَلَا نَخُوضُ فِي اللَّهِ، وَلَا نُمَارِي فِي دِينِ اللَّهِ.

We do not engage in vain speculation concerning Allah, nor do we dispute concerning the religion of Allah.

99

وَلَا نُمَارِي فِي الْقُرْآنِ، وَنَشْهَدُ أَنَّهُ كَلَامُ رَبِّ الْعَالَمِينَ، نَزَلَ بِهِ الرُّوحُ الْأَمِينُ، فَعَلَّمَهُ سَيِّدَ الْمُرْسَلِينَ مُحَمَّدًا ﷺ.

We do not dispute concerning the Qur’an. We testify that it is the Speech of the Lord of the worlds, brought down by the Trustworthy Spirit and taught to the master of the Messengers, Muḥammad ﷺ.

100

وَهُوَ كَلَامُ اللَّهِ، لَا يُسَاوِيهِ شَيْءٌ مِنْ كَلَامِ الْمَخْلُوقِينَ، وَلَا نَقُولُ بِخَلْقِهِ، وَلَا نُخَالِفُ جَمَاعَةَ الْمُسْلِمِينَ.

It is the Speech of Allah; no speech of created beings is comparable to it. We do not say that it is created, nor do we oppose the united community of Muslims concerning it.

101

وَلَا نُكَفِّرُ أَحَدًا مِنْ أَهْلِ الْقِبْلَةِ بِذَنْبٍ مَا لَمْ يَسْتَحِلَّهُ.

We do not declare any person of the Qiblah to be a disbeliever because of a sin, so long as he does not regard that sin as lawful.

102

وَلَا نَقُولُ: لَا يَضُرُّ مَعَ الْإِيمَانِ ذَنْبٌ لِمَنْ فَعَلَهُ.

Nor do we say that a sin does not harm a person who commits it while possessing faith.

103

وَنَرْجُو لِمُحْسِنِي أَهْلِ الْإِيمَانِ أَنْ يَعْفُوَ عَنْهُمْ وَيُدْخِلَهُمُ الْجَنَّةَ بِرَحْمَتِهِ، وَلَا نَأْمَنُ عَلَيْهِمْ وَلَا نَشْهَدُ لَهُمْ بِالْجَنَّةِ.

We hope that Allah will pardon the righteous among the believers and admit them into Paradise by His mercy. Yet we do not claim certainty for any individual, nor testify categorically that he will enter Paradise.

104

وَنَسْتَغْفِرُ لِمُسِيئِيهِمْ، وَنَخَافُ عَلَيْهِمْ، وَلَا نُقَنِّطُهُمْ.

We seek forgiveness for those among them who have sinned; we fear for them, but we do not cause them to despair.

105

وَنَرَى الْجَمَاعَةَ حَقًّا وَصَوَابًا، وَالْفُرْقَةَ زَيْغًا وَعَذَابًا، وَدِينَ اللَّهِ فِي السَّمَاءِ وَالْأَرْضِ وَاحِدًا وَهُوَ دِينُ الْإِسْلَامِ، وَهُوَ بَيْنَ الْغُلُوِّ وَالتَّقْصِيرِ، وَبَيْنَ التَّشْبِيهِ وَالتَّعْطِيلِ، وَبَيْنَ الْجَبْرِ وَالْقَدَرِ، وَبَيْنَ الْأَمْنِ وَالْإِيَاسِ. فَهٰذَا دِينُنَا وَاعْتِقَادُنَا ظَاهِرًا وَبَاطِنًا، وَنَحْنُ بُرَآءُ إِلَى اللَّهِ مِنْ كُلِّ مَنْ خَالَفَ الَّذِي ذَكَرْنَاهُ وَبَيَّنَّاهُ.

We hold that adhering to the united community is truth and correctness, while division is deviation and punishment. The religion of Allah in the heavens and the earth is one: the religion of Islam. It lies between excess and negligence, between likening Allah to creation and denying His attributes, between determinism and attributing independent power to creation, and between feeling completely secure and falling into despair. This is our religion and our belief, outwardly and inwardly, and we disassociate ourselves before Allah from everyone who opposes what we have mentioned and explained.

━━━━━━━━━━━━━━━━━━━━

🌿 A CLOSING DUʿĀʾ

وَنَسْأَلُ اللَّهَ تَعَالَى أَنْ يُثَبِّتَنَا عَلَيْهِ، وَيَخْتِمَ لَنَا بِهِ، وَيَعْصِمَنَا مِنَ الْأَهْوَاءِ الْمُخْتَلِفَةِ، وَالْآرَاءِ الْمُتَفَرِّقَةِ، وَالْمَذَاهِبِ الرَّدِيَّةِ، كَالْمُشَبِّهَةِ وَالْمُعْتَزِلَةِ وَالْجَهْمِيَّةِ وَالْجَبْرِيَّةِ وَالْقَدَرِيَّةِ وَغَيْرِهِمْ مِمَّنْ خَالَفَ السُّنَّةَ وَالْجَمَاعَةَ، وَاتَّبَعَ الضَّلَالَةَ.

We ask Allah Most High to keep us firm upon this belief, to seal our lives upon it, and to protect us from conflicting desires, divided opinions and corrupt ways, such as those of the Mushabbihah, Muʿtazilah, Jahmiyyah, Jabriyyah, Qadariyyah and others who oppose the Sunnah and the Jamāʿah and follow misguidance.

وَنَحْنُ مِنْهُمْ بَرَاءٌ، وَهُمْ عِنْدَنَا ضُلَّالٌ وَأَرْدِيَاءُ، وَاللَّهُ أَعْلَمُ بِالصَّوَابِ، وَإِلَيْهِ الْمَرْجِعُ وَالْمَآبُ.

We disassociate ourselves from their errors, and regard such ways as deviation and ruin. Allah knows best what is correct, and to Him is the return and final destination.

╭───────────────────────────────────────────────────────╮

🌿 AHMADTRINI • MADRASA IBN ABBAS 🌿

REMEMBER • REFLECT • PREPARE

╰──────────────────────────────────────────────────────╯