Aqeedah of Ahlus Sunnah wal Jama'ah

[Khalaf]

There are many beneficial information founded in these short videos by Sheikh Hamza Yusuf who recently released the book The Creed of Imam Al-Tahawi in which I hope to inshallah get a copy. In the five parts the sheikh discusses the meaning of creed or aqeedah and its development throughout islamic history. He reminds us that Islam is very unified, and the early muslims were unified in aqeedah, and today the Muslims instead of focusing on the roots of islam as the early muslims they focus on the branches which creates the disunity. More he speaks about faith (iman), and proofing the existence of God intellectually is difficult and confuses people. There will always be skeptics, but there is overwhelming evidence in which everyone’s own soul as the Quran says testifies to, but the kafir conceals it cover it up the evidence his own soul even tesitfies too, kafur means to cover up in arabic. If one understands only surtal ikhlas, they will have enough aqeedah (creed). Sheikh Abdullah ibn Bayyah (Allah ya raxmah) said that there are two paths for the muslims. One path is concerning one self with that which affects the heart, the purification of the heart is very important. Doing good deeds increases one’s iman. Read the Quran with good niyah, you will increase your faith, give charity you will increase your iman, doing good deeds purifies the heart, increases iman and makes the person closer to Allah. The second path is Fiqh. The essence of Islam is taqwa, faith is what God puts in ones heart, muslims should busy themselves purifying their hearts and this is done by doing good deeds. Don’t have contempt for anyone, because they could be a friend of God. He gives an example of Umar ra before Islam who was an idol worshiper but was the beloved of Allah, and Allah guided him. The prophet scw was calling Abu Sufyan ra for 20 years, they had battles ect yet we today don’t have battles or that sort of enmity with our non-muslim neighbors but don’t deal with them in good way, smile to them ect. You can’t say whose going to hell and stay away from calling other kafirs, you don’t know their seal. Calling others kafir is very serious, and never did the early muslims call one kafir but enemy of Allah. Hadith that says there will be many preachers but few people with knowledge. Knowledge proceeds action. Without having knowledge, one does more harm. Communism is an example. Che Guevara intentions and resistance against injustice was good, but because of lack knowledge and wrongful ideology, communism ended up doing more harm then good. A lot of muslims fall into this category, they are troubled by the injustices against the innocents and want to change it, but because they lack the understanding of the constraints of the Sunnah of bringing change they commit more harm then good. The jamcaaa is the rightly guided scholars not the Muslims. Ahlus sunna wal jamcaa is the majority of scholars.

 

And Allah Knows best.

 

Watch inshallah brothers n sisters. Part 1

 

Part 2

 

Part 3

 

Part 4

 

Part 5

[Fabregas]

Manshallah, the mother of Imam Tahawi was one of the major ulema of the Shafaci Madhab I believe? His book(Tahawi) is very good and easy to understand.

[Khalaf]

^^^I believe so also. I take it you got the book Geel, i heard it is very good.

 

Little background:

In an age of bewildering spiritual and intellectual confusion, creed has never been more important. Every Muslim is obliged to learn it and is promised protection from deviant beliefs by following the unassailable texts of the scholastic community of Islam. Of them all, The Creed of Imam al-Tahawi is the simplest, the most effective, and the least controversial. It serves as a sound basis for Islamic faith and is the most reliable of the early articulations of Muslim belief. Because Imam al-Tahawi avoided involuted theological issues and systematically presented the most fundamental aspects of dogmatic theology, his creed has achieved an unusual degree of acceptance in the Muslim milieu. In the thousand years since it was written, many great Muslim scholars have penned commentaries on it. It is still studied throughout the Muslim world and increasingly in the West.

 

Born in Taha in Upper Egypt in 239 AH/853 CE, Imam Abu Ja’far al-Tahawi lived until 321/933. He came from a family where intellectualism and aristocracy, as well as piety and passion were the hallmarks. He mastered both the primary sources of Islam and the ancillary sciences necessary for independent reasoning. A first-rate jurist, a brilliant grammarian and philologist, and an erudite man of letters, Imam al-Tahawi is best known for his eponymous creed.

 

Imam al-Tahawi is called “al-Azdi,” in reference to the Yemeni clan known as “Azd al-Hajar”; thus he was a descendent of a people about whom the Prophet Muhammad, peace be upon him, said, “Faith is Yemeni.” It is altogether fitting that the man who penned such a unifying creed, free of controversy, descended from the land of which faith itself is a descendant. His creed is a beacon of certainty in the darkness of doubt and ambiguity, and it provides seekers of knowledge with a luminous set of simple yet sound creedal statements.

source

[Khalaf]

Foreword*

a l l p r a i s e b e l o n g s to God alone, and may God’s blessings and peace be upon our master Muhammad and upon his family and companions. Our virtuous brother in faith, the associate jurist and professor of faith Shaykh Hamza Yusuf, has translated into English The Creed of Imam al-Tahawi—a beneficial endeavor, indeed, especially for non-Arabic speakers. The creed is one with which the entire community concurs. The Creed of Imam al-Tahawi contains a general call to abandon accusations of disbelief against others and to forgo any pretense of knowledge about who is or is not in Paradise or in Hell; and to entrust all abstruse and knotty matters to the Omniscient and Wise. For these aforementioned reasons, our scholars have not only accepted it but have added to it numerous commentaries from varying perspectives and schools. I recommend, however, for the general

community, that it be memorized as it is, free of any speculations about matters the true nature of which can never be comprehended

or even grasped. To use a metaphor from Malik [d. 179 ah/795 ce], our creed has reached all of us pure and lucid, and entered as a groom into his bride’s chamber, welcomed without question. Any believer who wishes to deepen his or her knowledge in this religion should follow two courses. The first is to occupy oneself with those matters of faith that concern the heart and its states, as well as purification of the ego, enabling one to ascend to the degree of spiritual excellence. The second involves a course of study of practical jurisprudence in order to acquire the divine injunctions and rectify one’s transactions and contracts.

One should also avoid any disputation and debate about theological matters that are predicated upon earlier philosophical problems that may no longer serve the current religious discourse

or the materialistic intellectual challenges confronting the prevailing cultural environment.

The Creed of Imam al-Tahawi is written in lucid and non-technical language and is based upon the clear proofs in the Book and the Sunnah. It avoids complexities and doubtful matters, resembling Abu Muammad b. AbÏ Zayd al-Qayrawani’s creed [d. 386/996]. In fact, I wish that an opportunity arises for our brother, Shaykh Hamza, to translate that also. It would not be difficult for him to do so, given his high aspirations. Shaykh Hamza’s translation is trustworthy because of his firm grounding in Arabic and its rhetoric, as well as his breadth of knowledge regarding the theology of the early scholars. As for English, his tongue is Shakespearian. However, foremost of all, he is noted for his research, scruples, and sincerity—God willing—and hence is compelled to search and investigate in order to penetrate the depths of any subject and be able to distinguish between the essential and the incidental. In conclusion, I pray to God, the Exalted, that He enrich our brother, Shaykh Hamza, and us, in providence and guidance.

 

a b d u l l a h b i n b a y y a h

[Khalaf]

Preface

t h e p u r p o s e o f Islam is to teach humanity unity. It begins with the unity of our Lord, that we unify Him in our understanding

and associate nothing with Him. The renowned theologian and heresiologist, Imam Abu Ishaq al-Isfarayini (d. 418/1027) remarked that, “All what theologians have said concerning the unity of God can be summed up in two statements: first, God is other than any concept that comes to mind. Second, while the essence of God

is utterly unlike other essences, it is, nonetheless, not devoid of attributes.”1 God’s unity is also reflected in the world, such as in the bonds that connect the human community. At the immediate level, this unity teaches us not only that our co-religionists are brothers

and sisters who share the same spiritual source, Abraham, but also that we are united with our fellow men as children of Adam and Eve, as well as with the rest of existence, as expressions of God’s creative power. Thus, we should reach out with good will and service not only to those who share our faith but to all humanity, so they might see our living faith in action. The purpose of a creed is to engender a shared understanding through an articulation of the tenets of faith that are derived from revelation itself. Although the modern world has generally

become skeptical of creeds, many Muslims still find refuge in their creed from the ncertainties and chaos of life. Only very recently have Muslims begun to fragment theologically, due to the loss of an authoritative religious leadership. It is ironic that unlike the

skepticism fragmenting the West, it is the absolutist positions of some contemporary Muslims regarding other Muslims that has

caused this fragmentation and attacks on other people’s faith.

 

For centuries, Muslims followed simple, concise doctrinal texts that unified them and prevented them from falling prey to those who would challenge the central tenets of faith. Children usually learned the tenets by rote, and teachers did not burden them with intricate and difficult theologies that remained the domain of advanced students of knowledge. Some modernist voices have introduced incidental wedge issues among the Muslim masses, presenting them as core issues; this has resulted in common Muslims

debating rarified theological points normally relegated to a scholastic class. Most of these issues are matters best left alone. Indeed, some are insoluble points of difference that await God’s clarification as He has promised in many Qur’anic verses. For unity to be restored, we need to first understand that unity is not

uniformity, and that diversity of opinion and understanding is an essential part of human nature and fully incorporated within the

framework of traditional Islam. We must also understand the difference between the essential beliefs and the incidental ones; this

is achieved by adhering to the consensual core tenets articulated by our authoritative scholars. Islam’s scholastic tradition is replete

with treatises and texts that enunciate these tenets precisely and concisely. Of them all, Imam al-Tahawi (d. 321/933) has achieved

unprecedented and widespread acceptance among Muslims. I decided to translate Imam al-Tahawi creed partly because the small number of existing translations were done either in

an impoverished English, or, in the few cases where the English was adequate, it seemed the precise meanings of the text were not conveyed without diverting from the aphoristic style of the author; instead, the translators used explanatory phrases or entire sentences that were not in the original. I felt the text deserved a thorough and exhaustive attempt at conveying the precision and eloquence of the Arabic in modern English prose. Furthermore,

none of the existing translations were published with a critical edition of the Arabic text, as has been provided here. The more important motivation for my translation, however, is that this is a wonderfully unifying creed and deserves a far wider dissemination

source

[Khalaf]

The great scholar Hujjat al-lslam Abu Ja'far al-Warraq al-Tahawi al-Misri, may Allah have mercy on him, said: This is a presentation of the beliefs of ahl-al-Sunnah wa al-Jama'ah, according to the school of the jurists of this religion, Abu Hanifah 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 funda- mentals of the religion and their faith in the Lord of all the Worlds.

 

Source

 

-We say about Allah's unity believing by Allah's help - that Allah is One, without any partners.

-There is nothing like Him.

-There is nothing that can overwhelm Him.

-There is no god other than Him.

-He is the Eternal without a beginning and enduring without end.

He will never perish or come to an end.

Nothing happens except what He wills.

No imagination can conceive of Him and no understanding can comprehend Him.

He is different frown any created being.

He is living and never dies and is eternally active and never sleeps.

He creates without His being in need to do so and provides for His creation without any effort.

He causes death with no fear and restores to life without difficulty.

He has always existed together with His attributes since before creation. Bringing creation into existence did not add anything to His attributes that was not already there. As He was, together with His attributes, in pre-eternity, so He will remain t hroughout endless time.

It was not only after the act of creation that He could be described as 'the Creator' nor was it only by the act of origination that He could he described as 'the Originator'.

He was always the Lord even when there was nothing to be Lord 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 lo life a first time, and deserves this name before bringing them to life, so too He deserves the name of 'Creator' before He has created them.

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 Clearer, the Seer'. (al-Shura 42:11)

He created creation with His knowledge.

He appointed destinies for those He created.

He allotted to them fixed life spans.

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

He ordered them to obey Him and forbade them to disobey Him.

Everything happens according to His degree and will, and His will is accomplished. The only will that people have is what Hc wills for them. What He wills for them occurs and what He does not will, does not occur.

He gives guidance to whoever He wills, and protects them, and keeps them safe from harm, out of His generosity; and He leads astray whoever He wills, and abases them, and afflicts them, out of His justice.

All of them are subject to His will between either His generosity or His justice.

He is exalted beyond having opposites or equals.

No one can ward off His decree or put back His command or overpower His affairs.

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

And we are certain that Muhammad (may Allah bless him and grant him peace) is His chosen servant and selected Prophet and His Messenger with whom He is well pleased.

And that he is the seal of the prophets and the Imam of the godfearing and the most honoured of all the messengers and the beloved of the Lord of all the Worlds.

Every claim to prophethood after Him is falsehood and deceit.

He is the one who has been sent to all the jinn and all mankind with truth and guidance and with light and illumination.

The Qur'an is the word of Allah. It came from Him as speech without it being possible to say how. He sent it down on His Messenger as revelation. The believers accept it, as absolute truth. They are certain that it is, in truth, the word of Allah. It is not created, as is the speech of human beings, and anyone who hears it and claims that it is human speech has become an unbeliever. Allah warns him and censures him and threatens him with Fire when He says, Exalted is He: 'I will burn him in the Fire.' (al-Muddaththir 74: 26) When Allah threatens with the Fire those who say 'This is just human speech' (al-Muddaththir 74: 25) we know for certain that it is the speech of the Creator of mankind and that it is totally unlike the speech of mankind.

Anyone who describes Allah as being in any way the same as a human being has become an unbeliever. All those who grasp this will take heed and refrain from saying things such as the unbelievers say, and they will know that He, in His attributes, is no t like human beings.

'The Seeing of Allah by the People of the Garden' is true, without their vision being all-encompassing and without the manner of their vision being known. As the Book of our Lord has expressed it: 'Faces on that Day radiant, looking at their Lord'. (al-Qiyamah 75: 22-3) The explanation of this is as Allah knows and wills. Everything that has come down to us about this from the Messenger, may Allah bless him and grant him peace, in authentic traditions, is as he said and means what he intended. We do not delve into that, trying to interpret it according to our own opinions or letting our imaginations have free rein. No one is safe in his religion unless he surrenders himself completely to Allah, the Exalted and Glorified and to His Messenger, may Allah bless him and grant him peace, and leaves the knowledge of things that are ambiguous to the one who knows them.

A man's Islam is not secure unless it is based on submission and surrender. Anyone who desires to know things which it is beyond his capacity to know, and whose intellect is not content with surrender, will find that his desire veils him from a pure understanding of Allah's true unity, clear knowledge and correct belief. and that he veers between disbelief and belief, confirmation and denial and acceptance and rejection. He will he subject to whisperings and find himself confused and full of doubt, being neither an accepting believer nor a denying rejector.

Belief of a man in the 'seeing of Allah by the people of the Garden is not correct if he imagines what it is like, or interprets it according to his own understanding since the interpretation of this seeing' or indeed, the meaning of any of the subtle phenomena which are in the realm of Lordship, is by avoiding its interpretation and strictly adhering to the submission. 'This is the din of Muslims. Anyone who does not guard himself against negating the attributes of Allah, or likening Allah to something else, has gone astray and has failed lo understand Allah's Glory, because our lord, the Glorified and the Exalted, can only possibly be described in terms of Oneness and Absolute Singularity and no creation is in any way like Him.

He is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by the six directions as all created things are.

Al-Mi'raj (the Ascent through the heavens) is true. The Prophet, may Allah bless him and grant him peace, was taken by night and ascended in his bodily form, while awake, through the heavens, to whatever heights Allah willed for him. Allah ennobled him in the way that He ennobled him and revealed to him what He revealed to him, 'and his heart was not mistaken about what it saw' (al-Najm 53: 11). Allah blessed him and granted him peace in this world and the next.

Al-Hawd, (the Pool which Allah will grant the Prophet as an honour to quench the thirst of His Ummah on the Day Of Judgement), is true.

Al-Shifa'ah, (the intercession, which is stored up for Muslims), is true, as related in the (consistent and confirmed) Ahadith.

The covenant 'which Allah made with Adam and his offspring' is true.

Allah knew, before the existence of time, the exact number of thosc who would enter the Garden and the exact number of those who would enter the Fire. This number will neither be increaser nor decreased.

The same applies to all actions done by people, which are done exactly as Allah knew they would be done. Everyone is cased to what he was created for and it is the action with which a man's life is sealed which dictates his fate. Those who are fortunate are fortunate by the decree of Allah, and those who are wretched are wretched by the decree of Allah.

The exact nature of the decree is Allah's secret in His creation, and no angel near the Throne, nor Prophet sent with a message, has been given knowledge of it. Delving into it and reflecting too much about it only leads to destruction and loss, and results in rebelliousness. So be extremely careful about thinking and reflecting on this matter or letting doubts about it assail you, because Allah has kept knowledge of the decree away from human beings, and forbidden them to enquire about it, saying in His Book, 'He is not asked about what He does but they are asked'. (al-Anbiya' 21: 23) So anyone who asks: 'Why did Allah do that?' has gone against a judgement of the Book, and anyone who goes against a judgement of the Book is an unbeliever.

This in sum is what those of Allah's friends with enlightened hearts need to know and constitutes the degree of those firmly endowed with knowledge. For there are two kinds of knowledge: knowledge which is accessible to created beings, and knowledge which is not accessible to created beings. Denying the knowledge which is accessible is disbelief, and claiming the knowledge which is inaccessible is disbelief. Belief can only be firm when accessible knowledge is accepted and inaccessible knowledge is not sought after.

We believe in al-Lawh (the Tablet) and al-Qalam (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 Allah had written on the Tablet, they would not be able to do so. And if all created beings were to gather together to make something exist which Allah had not written on it, they would not be able to do so. The Pen has dried having written down all that will be in existence until the Day of Judgement. Whatever a person has missed he would have never got it, and whatever one gets, he would have never missed it.

It is necessary for the servant to know that Allah already knows everything that is going to happen in His creation and hits decreed it in a detailed and decisive way. There is nothing that He has created in either the heavens or the earth that can contradict it, or add to it, or erase it, or change it, or decrease it, or increase it in any way. This is a fundamental aspect of belief and a necessary element of all knowledge and recognition of Allah's oneness and Lordship. As Allah says in His Book: 'He created everything and decreed it he a detailed way'. (al-Furqan 25: 2) And He also says: 'Allah's command is always a decided decree'. (al-Ahzab 33: 38) So woe to anyone who argues with Allah concerning the decree and who, with a sick heart, starts delving into this matter. In his 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.

Al-'Arsh (the Throne) and al-Kursi (the Chair) are true.

He is independent of the Throne and what is beneath it.

He encompasses everything and is above it, and what He has created is incapable of encompassing Him.

We say with belief, acceptance and submission that Allah took Ibrahim as an intimate friend and that He spoke directly to Musa.

We believe in the angels, and the Prophets, and the books which were revealed to the messengers, and we bear witness that they were all following the manifest Truth.

We call the people of our qiblah Muslims and believers as long as they acknowledge what the Prophet, may Allah bless him and grant him peace, brought, and accept as true everything that he said and told us about.

We do not enter into vain talk about Allah nor do we allow any dispute about the religion Of Allah.

We do not argue about the Qur'an and we bear witness that it is the speech of the Lord of all the Worlds which the Trustworthy Spirit came down with and taught the most honoured Of all the Messengers, Muhammad, may Allah bless him and grant him peace. It is the speech of Allah and no speech of any created being is comparable to it. We do not say that it was created and we do not go against the Jama'ah of the Muslims regarding it.

We do not consider any of the people of our qiblah to he unbelievers because of any wrong action they have done, as long as they do not consider that action to have been lawful.

Nor do we say that the wrong action of a man who has belief does not have a harmful effect on him.

We hope that Allah will pardon the people of right action among the believers and grant them entrance into the Garden through His mercy, but we cannot be certain of this, and we cannot bear witness that it will definitely happen and that they will be in the Garden. We ask forgiveness for the people of wrong action among the believers and, although we are afraid for them, we are not in despair about them.

Certainty and despair both remove one from the religion, but the path of truth for the people of the qiblah lies between the two (e.g. a person must fear and be conscious of Allah's reckoning as well as be hopeful of Allah's mercy).

A person does not step out or belief except by disavowing what brought him into it.

Belief consists of affirmation lay the tongue and acceptance by the heart.

And the whole of what is proven from the Prophet, upon him be peace, regarding the Shari'ah and the explanation (of the Qur'an and of Islam) is true.

Belief is, at base, the same for everyone, but the superiority of some over others in it is due to their fear and awareness of Allah, their opposition to their desires, and their choosing what is more pleasing to Allah.

All the believers are 'friends' of Allah and the noblest of them in the sight of Allah are those who are the most obedient and who most closely follow the Qur'an.

Belief consists of belief in Allah. His angels, His books, His messengers, the Last Day, and belief that the Decree - both the good of it and the evil of it, the sweet of it and the bitter or it - is all from Allah.

We believe in all these things. We do not make any distinction between any of the messengers, we accept as true what all of them brought.

Those of the Urnmah of Muhammad, may Allah bless him and grant him peace, who have committed grave sins will be in the Fire, but not forever, provided they die and meet Allah as believers affirming His unity even if they have not repented. They are subject to His will and judgement. If He wants, He will forgive them and pardon them out of His generosity, as is mentionied in the Qur'an when He says: 'And He forgives anything less than that (shirk) to whoever He wills' (al-Nisa' 4: 116); 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 the Garden. This is because Allah is the Protector of those who recognize 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. O Allah, You are the Protector of Islam and its people; make us firm in Islam until the day we meet You.

We agree with doing the prayer behind any of the people of the qiblah whether right-acting or wrong-acting, and doing the funeral prayer over any of them when they die.

We do not say that any of them will categorically go to either the Garden or the Fire, and we do not accuse any of them of kutr (disbelief), shirk (associating partners with Allah), or nifaq (hypocrisy), as long as they have not openly demonstrated any of those things. We leave their secrets to Allah.

We do not agree with killing any of the Ummah of Muhammad, may Allah bless him and grant him peace, unless it is obligatory by Shari'ah to do so.

We do not recognize rebellion against our Imam or those in charge of our affairs even if they are unjust, nor do we wish evil on them, nor do we withdraw from following them. We hold that obedience to them is part of obedience to Allah, The Glorified, and therefore obligatory as long as they do not order to commit sins. We pray for them right guidance and pardon from their wrongs.

We follow the Sunnah of the Prophet and the Jama'ah of the Muslims, and avoid deviation, differences and divisions.

We love the people of justice and trustworthiness, and hate the people of injustice and treachery.

When our knowledge about something is unclear, we say: 'Allah knows best'.

We agree with wiping over leather socks (in Wudu) whether on a journey or otherwise, just as has come in the (consistent and confirmed) ahadith.

Hajj and jihad under the leadership of those in charge of the Muslims, whether they are right or wrong-acting, are continuing obligations until the Last Hour comes. Nothing can annul or controvert them.

We believe in Kiraman Katibin (the noble angels) who write down our actions for Allah has appointed them over us as two guardians.

We believe 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 in the grave by Munkar and Nakir about one's Lord, one's religion and one's prophet, as has come down in ahadith from the Messenger of Allah, may Allah bless him and grant him peace, and in reports from the Companions, may Allah be pleased with them all.

The grave is either one of the meadows of the Garden or one of the pits of the Fire.

We believe in being brought back to life after death and in being re- compensed for our actions on the Day of Judgement, and al-'Ard, having been shown them and al-Hisab, brought to account for them. And Qira'at al-Kitab, reading the book, and the reward or punishments and in al-Sirat (the Bridge) and al-Mizan (the Balance).

The Garden and the Fire are created things that never come to an end and we believe that Allah created them before the rest of creation and then created people to inhabit each of them. Whoever He wills goes to the Garden out of His Bounty and whoever He wills goes to the Fire through His justice. Everybody acts in accordance with what is destined for him and goes towards what he has been created for.

Good and evil have both been decreed for people.

The capability in terms of Tawfiq (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 ShariUah. Allah the Exalted says: 'Allah does not charge a person except according to his ability'. (al-Baqarah 2: 286)

People's actions are created by Allah but earned by people .

Allah, the Exalted, has only charged people with what they are able to do and people are only capable to do what Allah has favoured them. This is the explanation of the phrase: 'There is no power and no strength except by Allah.' We add to this that there is no stratagem or way by which anyone can avoid or escape disobedience to Allah except with Allah's help; nor does anyone have the strength to put obedience to Allah into practice and remain firm in it, except if Allah makes it possible for them to do so.

Everything happens according to Allah's will, knowledge, predestination and decree. His will overpowers all other wills and His decree overpowers all stratagems. He does whatever He wills and He is never unjust. He is exalted in His purity above any evil or perdition and He is perfect far beyond any fault or flaw. 'He will not be asked about what He does but they will he asked.' (al-Anbiya' 21: 23)

There is benefit for dead people in the supplication and alms-giving of the living.

Allah responds to people's supplications and gives them what they ask for.

Allah has absolute control over everything and nothing has any control over Him. Nothing can be independent of Allah even for the blinking of an eye, and whoever considers himself independent of Allah for the blinking of an eye is guilty of unbelief and becomes one of the people of perdition.

Allah is angered and can be pleased but not in the same way as any creature.

We love the Companions of the Messenger of Allah but we do not go to excess in our love for any one individual among them nor do we disown any one of them. We hate anyone who hates them or does not speak well of them and we only speak well of them. Love of them is a part of Islam, part of belief and part of excellent behaviour, while hatred of them is unbelief, hypocrisy and rebelliousness.

We confirm that, after the death of the Messenger of Allah, may Allah bless him and grant him peace, the caliphate went first to Abu Bakr al-Siddiq, may Allah be pleased with him, thus proving his excellence and superiority over the rest of the Muslims; then to 'Umar ibn alKhattab, may Allah be pleased with him; then to 'Uthman, may Allah be pleased with him; and then to 'Ali ibn Abi Talib, may Allah be pleased with him. These are the Rightly-Guided Caliphs and upright leaders.

We bear witness that the ten who were named by the Messenger of Allah, may Allah bless him and grant him peace, and who were promised the Garden by him, will be in the Garden, as the Messenger of Allah, may Allah bless him and grant him peace, whose word is truth, bore witness that they would he. The ten are: Abu Bakr, 'Umar, 'Uthman, 'Ali, Talhah, Zubayr, Sa'd, Sa'id, 'Abdur-Rahman ibn 'Awf and Abu 'Ubaydah ibn al-Jarrah whose title was the trustee of this Ummah, may Allah be pleased with all of them.

Anyone who speaks well of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, and his wives and offspring, who are all pure and untainted by any impurity, is free from the accusation of hypocrisy.

The learned men of the first community and those who followed in their footsteps - the people of virtue, the narrators of the Ahadith, the jurists and analysts- they must only be spoken about in the best way and anyone who says anything bad about them is not on the right path.

We do not prefer any of the saintly men among the Ummah over any of the Prophets but rather we say that any one of the Prophets is better than all the awliya' put together.

We believe in what we know of Karamat, the marvels of the awliya' and in authentic stories about them from trustworthy sources.

We believe in the signs of the Hour such as the appearance of the Dajjal and the descent of 'Isa ibn Maryam, peace be upon him, from heaven and we believe in the rising of the sun from where it sets and in the emergence of the Beast from the earth.

We do not accept as true what soothsayers and fortune-tellers say, nor do we accept the claims of those who affirm anything which goes against the Book, the Sunnah and the consensus of the Muslim Ummah.

We agree that holding together is the true and right path and that separation is deviation and torment.

There is only one religion of Allah in the heavens and the earth and that is the religion of Islam. Allah says: 'Surely religion in the sight of Allah is Islam'. (Al 'Imran 3: 19) And He also says: 'I am pleased with Islam as a religion for you'. (al-Matidah 5: 3)

Islam lies between going to excess and falling short, between Tashbih (likening of Allah's attributes to anything else), and TaUtil (denying Allah's attributes), between fatalism and refusing decree as proceeding from Allah and between certainty (without being conscious of Allah's reckoning) and despair (of Allah's mercy).

This is our religion and it is what we believe in, both inwardly and outwardly, and we renounce any connection, before Allah, with anyone who goes against what we have said and made clear.

We ask Allah to make us firm in our belief and seal our lives with it and to protect us from variant ideas, scattering opinions and evil schools of view such as those of the Mushabbihah, the Mu'tazilah, the Jahmiyyah the Jabriyah, the Qadriyah and others like them who go against the Sunnah and Jama'ah and have allied themselves with error. We renounce any connection with them and in our opinion they are in error and on the path of destruction.

 

We ask Allah to protect us from all falsehood and we ask His Grace and Favour to do all good.

 

Amiin. And Allah Knows Best.

[Fabregas]

khalad bro, I have Tahawi's book not Sheikh Hamza Yusuf. His(Tahawi's) book is cery short and easy to understand. I suspect you probably know most of the points he makes. But it is a good thing to have around if someone asks a question or you gte confused about something.

[Khalaf]

Salaam Alaykum my brother. Is there anywhere on the internet that i can buy that book of Imam Tahawi you have? And if its not too much trouble for you can u fadlan post the points the Imam makes, and any notes from your readings on the subject inshallah for the benefit of more people. Thanks bro.

[Fabregas]

khalaf, check the new thread inshallah