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Download Mufti Abdur Rahman Ibn Yusuf's English lessons on Aqeedah Tahawiyyah Download Mufti Mudassir Owais's Urdu lessons on Aqeedah Tahawiyyah Imam Abu Ja`far al-Tahawi: Imam Abu Ja`far al-Tahawi (239-321) can be said to represent the creed of both Ash`aris and Maturidis, especially the latter, as he was also following the Hanafi madhhab. We have therefore chosen to include the entire translated text of his Statement of Islamic Doctrine commonly known as the `aqida tahawiyya. This text, representative of the viewpoint of Ahl al-Sunna wa al-Jama`a, has long been the most widely acclaimed, and indeed indispensable, reference work on Muslim beliefs, of which the text below is a complete English translation. Imam Abu Ja`far Ahmad ibn Muhammad al-Azdi, known as Imam Tahawi after his birthplace in Egypt, is among the most outstanding authorities of the Islamic world on hadith and jurisprudence (fiqh). He lived at a time when both the direct and indirect disciples of the Four Imams of law were teaching and practicing. This period was the greatest age of Hadith and fiqh studies, and Imam Tahawi studied with all the living authorities of the day. Al-Badr al-`Ayni said that when Ahmad died, Tahawi was 12; when Bukhari died, he was 27; when Muslim died, he was 32; when Ibn Majah died, he was 44; when Abu Dawud died, he was 46; when Tirmidhi died, he was fifty; when Nisa'i died, he was 74. Kawthari relates this and adds the consensus of scholars that Tahawi allied in himself completion in the two knowledges of hadith and fiqh, a consensus that included, among others, al-`Ayni and al-Dhahabi, with Ibn Taymiyya singling himself out in his opinion that Tahawi was not very knowledgeable in hadith. This is flatly contradicted by Ibn Kathir who says in his notice on Tahawi in al-Bidaya wa al-nihaya: "He is one of the trustworthy narrators of established reliability, and one of the massive memorizers of hadith." Kawthari calls Ibn Taymiyya's verdict "another one of his random speculations" and states: "No-one disregards Tahawi's knowledge of the defective hadith except someone whose own defects have no remedy, and may Allah protect us from such." Tahawi began his studies with his maternal uncle Isma`il ibn Yahya al-Muzani, a leading disciple of Imam Shafi`i. However, Tahawi felt instinctively drawn to the corpus of Imam Abu Hanifa's works. Indeed, he had seen his uncle and teacher turning to the works of Hanafi scholars to resolve thorny issues of fiqh, drawing heavily on the writings of Abu Hanifa's two leading companions, Muhammad Ibn al-Hasan al-Shaybani and Abu Yusuf, who had codified Hanafi fiqh. This led him to devote his whole attention to studying the Hanafi works and he eventually joined the Hanafi school. He now stands out not only as a prominent follower of that Hanafi school but, in view of his vast erudition and remarkable powers of assimilation, as one of its leading scholars. His monumental scholarly works, such as Sharh ma`ani al-athar and Mushkil al-athar, are encyclopedic in scope and have long been regarded as indispensable for training students of fiqh. He was in fact a mujtahid across the board and was thoroughly familiar with the fiqh of all four schools, as stated by Ibn `Abd al-Barr and related by Kawthari, and as shown by Tahawi's own work on comparative law entitled Ikhtilaf al-fuqaha'. Tahawi's "Doctrine" (al-`Aqida), though small in size, is a basic text for all times, listing what a Muslim must know and believe and inwardly comprehend. There is consensus among the Companions, the Successors and all the leading Islamic authorities such as the four Imams and their authoritative followers on the doctrines enumerated in this work, which are entirely derived from the undisputed primary sources of Religion, the Holy Qur'an and the confirmed Hadith. Being a text on Islamic doctrine, this work sums up the arguments set forth in those two sources to define sound belief, and likewise, the arguments advanced in refuting the views of sects that have deviated from the Sunna. As regards the sects mentioned in this work, familiarity with Islamic history up to the time of Imam Tahawi would be quite helpful. More or less veiled references to sects such as the Mu`tazila, the Jahmiyya, the Karramiyya, the Qadariyya, and the Jabariyya are found in the work. It also contains allusions to other views considered unorthodox and deviant from the way of Ahl al-Sunna. There is an explicit reference in the work to the controversy on the creation of the Qu'ran in the times of al-Ma'mun and others. While the permanent relevance of the statements of belief in the `Aqida are obvious, the historical weight and point of certain of these statements can be properly appreciated only if the work is used as a text for study under the guidance of some learned person able to elucidate its arguments fully, with reference to the intellectual and historical background of the sects refuted in the work. Since the present book is intended exactly as one such aid towards understanding the details of Islamic belief with clarity, it is hoped that the quotation of the entire text of Tahawi's "Doctrine," which we consider as the doctrine of Ahl al-Sunna wa al-Jama`a, will be of benefit to the reader. And may Allah grant us a true understanding of faith and count us among those described by the Prophet as the Saved Group. TAHAWI'S STATEMENT OF ISLAMIC DOCTRINE (AL-`AQIDA AL-TAHAWIYYA):
بسم الله الرحمن الرحيم In the Name of Allah, the Merciful, the Compassionate Praise be to Allah, Lord of all the worlds.
هَذا ما رَواهُ الإْمامُ
أَبو جَعْفَرٍ الطَّحاوِيُّ في ذِكْرُ بَيانِ
اعْتِقادِ أَهْلِ السُّــنَّةِ وَالجَماعَةِ عَلى مَذهَبِ
فُقَهَاءِ المِلَّةِ أَبي
حَنيفَةَ النُّعْمانِ بْنِ ثابـِتٍ الكُوفِيِّ، وَأَبي
يُوسُفَ يَعْقُوبَ بْنِ
إِبْراهيمَ الأَنْصَارِيِّ، وَأَبي عَبْدِ اللَّهِ
مُحَمَّدِ بْنِ الحَسَنِ
الشَّيْبانِيِّ ـ رِضْوَانُ اللَّهِ عَلَيْهِمْ أَجْمَعين،
وَمَا يَعْتَقِدُونَ
مِنْ أُصُولِ الدِّينِ وَيَدِينُونَ بـِهِ لِرَبَّ
العَالَمِينَ. The great scholar Hujjat al-lslam Abu Ja'far al-Warraq al-Tahawi al-Misri, may Allah have mercy on him, said: This is a presentation of the beliefs of Ahl al-Sunna wa al-Jama`a, according to the school of the jurists of this religion, Abu Hanifa al-Nu`man ibn Thabit al-Kufi, Abu Yusuf Ya`qub ibn Ibrahim al-Ansari and Abu `Abdullah Muhammad ibn al-Hasan al-Shaybani, may Allah be pleased with them all, and what they believe regarding the fundamentals of the religion and their faith in the Lord of the worlds.
نَقُولُ في تَوْحيدِ
اللَّهِ مُعْتَقِدينَ، بـِتَوْفيقِ We say about Allah's unity, believing by Allah's help that:
إِنَّ اللَّهَ تَعالى
وَاحِدٌ لا شَرِيكَ لَهُ، 1. Allah is One, without any partners.
وَلا شَيْءَ مِثْلُهُ، 2. There is nothing like Him.
وَلا شَيْءَ يُعْجِزُهُ، 3. There is nothing that can overwhelm Him.
وَلا إِلهَ غَيْرُهُ، 4. There is no god other than Him.
قَدِيْمٌ
بـِلا ابْتِدَاءٍ، دَائِمٌ بـِلا انْتِهَاءٍ، 5. He is the Eternal without a beginning and enduring without end.
لا يَفْنَى وَلا يَبـِيدُ، 6. He will never perish or come to an end.
وَلا يَكُونُ إِلا مَا
يُرِيدُ، 7. Nothing happens except what He wills.
لا تَبْلُغُهُ الأَوْهامُ،
وَلا تُدْرِكُهُ الأَفْهامُ، 8. No imagination can conceive of Him and no understanding can comprehend Him.
وَلا تُشْبـِهُهُ الأَنامُ 9. He is different from any created being.
حَيٌّ لا يَمُوتُ،
قَيُّومٌ لا يَنامُ، 10. He is living and never dies and is eternally active and never sleeps.
خَالِقٌ بـِلا حَاجَةٍ،
رَازِقٌ لَهُمْ بـِلا مُؤْنَةٍ، 11. He creates without His being in need to do so and provides for His creation without any effort.
مُمِيتٌ بـِلا مَخَافَةٍ،
بَاعِثٌ بـِلا مَشَقَّةٍ. 12. He causes death with no fear and restores to life without difficulty.
مَازالَ بـِصِفَاتِهِ
قَدِيماً قَبْلَ خَلْقِهِ. لَمْ يَزْدَدْ بـِكَوْنِهِمْ
شَيْئاً لَمْ يَكُنْ قَبْلَهُمْ مِنْ صِفَاتِهِ، وَكَما
كَانَ بـِصِفَاتِهِ
أَزَلِيَّاً كَذلِكَ لا يَزَالُ عَلَيْهَا أَبَدِيَّاً. 13. He has always existed together with His attributes since before creation. Bringing creation into existence did not add anything to His attributes that was not already there. As He was, together with His attributes, in pre-eternity, so He will remain throughout endless time.
لَيْسَ مُنْذُ خَلَقَ
الخَلْقَ اسْتَفَادَ اسْمَ الخَالِقِ، وَلا بـِإِحْدَاثِهِ
البَرِيَّةَ اسْتَفَادَ اسْمَ البارِي 14. It was not only after the act of creation that He could be described as "the Creator" nor was it only by the act of origination that He could he described as "the Originator."
لَهُ مَعْنى
الرُّبوبـِيَّةِ وَلا مَرْبوبٌ، وَمَعْنى الخَالِقِيَّةِ وَلا
مَخْلوقٌ، 15. He was always the Lord even when there was nothing to be Lord of, and always the Creator even when there was no creation.
وَكَمَا أَنَّهُ مُحْيِـي
المَوْتَى بَعْدَما أَحْيَاهُمْ، اسْتَحَقَّ هَذا الاسْمَ
قَبْلَ إِحْيائِهِمْ، كَذلِكَ اسْتَحَقَّ اسْمَ الخَالِقِ قَبْلَ
إِنْشَائِهِمْ، 16. In the same way that He is the "Bringer to life of the dead," after He has brought them to life a first time, and deserves this name before bringing them to life, so too He deserves the name of "Creator" before He has created them.
ذلِكَ بـِأَنَّهُ عَلَى
كُلِّ شَيْءٍ قَدِيْرٌ، وَكُلُّ شَيْءٍ إِلَيْهِ فَقِيرٌ،
وَكُلُّ أَمْرٍ عَلَيْهِ يَسيرٌ، لا يَحْتَاجُ إِلَى شَيْءٍ
لـــَيْسَ كَمِثـــْلِهِ
شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ 17. This is because He has the power to do everything, everything is dependent on Him, everything is easy for Him, and He does not need anything. "There is nothing like Him and He is the Hearer, the Seer." (al-Shura 42:11)
خَلَقَ الخَلْقَ
بـِعِلْمِهِ، 18. He created creation with His knowledge.
وَقَدَّرَ لَهُمْ
أَقْداراً، 19. He appointed destinies for those He created.
وَضَرَبَ لَهُمْ آجالاً، 20. He allotted to them fixed life spans.
لَمْ يَخْفَ عَلَيْهِ
شَيْءٌ مِنْ أَفْعَالِهِمْ قَبْلَ أَنْ خَلَقَهُمْ، وَعَلِمَ
مَا هُمْ عَامِلُونَ قَبْلَ أَنْ يَخْلُقَهُمْ، 21. Nothing about them was hidden from Him before He created them, and He knew everything that they would do before He created them.
وَأَمَرَهُمْ بـِطَاعَتِهِ وَنَهَاهُمْ عَنْ مَعْصِيَتِهِ، 22. He ordered them to obey Him and forbade them to disobey Him.
وَكُلُّ شَيْءٍ يَجْرِي
بـِقُدْرَتِهِ وَمَشِيئَتِهِ. وَمَشِيئَتُهُ تَنْفُذُ، وَلا
مَشِيئَةَ لِلْعِبَادِ إِلاَّ مَا شَاءَ لَهُمْ، فَمَا شَاءَ لَهُمْ
كَانَ وَمَا
لَمْ يَشَأْ لَمْ يَكُنْ. 23. Everything happens according to His degree and will, and His will is accomplished. The only will that people have is what He wills for them. What He wills for them occurs and what He does not will, does not occur.
يَهْدِي مَنْ يَشَاءُ
وَيَعْصِمُ وَيُعَافِي مَنْ يَشَاءُ فَضْلاً، وَيُضِلُّ مَنْ
يَشَاءُ وَيَخْذُلُ وَيَبْتَلِي عَدْلاً 24. He gives guidance to whomever He wills, and protects them, and keeps them safe from harm, out of His generosity; and He leads astray whomever He wills, and abases them, and afflicts them, out of His justice.
وَ کُلھم مُتَقلبونَ فِی مَشِیئتھ ، بَین فَضلھ
وَعَدلھ 25. All of them are subject to His will either through His generosity or His justice. وَهُوَ مُتَعَالٍ عَنِ الأَضْدَّاد وَالأَنْدَاد 26. He is Exalted beyond having opposites or equals.
لا رَادَّ لِقَضَائِهِ،
وَلا مُعَقِّبَ لِحُكْمِهِ، وَلا غَالِبَ لأَمْرِهِ، 27. No one can ward off His decree or delay His command or overpower His affairs.
آمَنَّا بِذلِكَ كُلِّهِ،
وَأَيْقَنَّا أَنَّ كُلاًّ مِنْ عِنْدِهِ. 28. We believe in all of this and are certain that everything comes from Him.
وَإِنَّ مُحَمَّداً صلى
الله عليه وسلم عَبْدُهُ المُصْطَفَى، وَنَبـِيُّهُ
المُجْتَبَى، وَرَسُولُهُ المُرْتَضَى، 29. And we are certain that Muhammad (may Allah bless him and grant him peace) is His chosen Servant and elect Prophet and His Messenger with whom He is well pleased,
خَاتِمُ الأَنْبـِيَاءِ
وَإِمَامُ الأَتْقِياءِ، وَسَيِّدُ المُرْسَلِينَ،
وَحَبـِيبُ رَبِّ العَالَمِينَ، 30. And that he is the Seal of the Prophets and the Imam of the godfearing and the most honored of all the messengers and the Beloved of the Lord of all the worlds.
وَكُلُّ دَعْوَةِ
نُبُوَّةٍ بَعْدَ نُبُوَّتِهِ فَغَيٌّ وَهَوَى؛ 31. Every claim to Prophet-hood after Him is falsehood and deceit.
وَهُوَ المَبْعُوثُ إِلى
عَامَّةِ الجِنِّ وَكَافَّةِ الوَرَى، المَبْعُوثِ
بـِالحَقِّ وَالهُدَى 32. He is the one who has been sent to all the jinn and all mankind with truth and guidance and with light and illumination.
وَإِنَّ القُرْآنَ كَلامُ
اللَّهِ تَعَالى، بَدَأَ بـِلا كَيْفِيَّةٍ قَوْلاً،
وَأَنْزَلَهُ عَلَى نَبـِيِّهِ وَحْياً، وَصَدَّقَهُ
المُؤْمِنُونَ عَلَى ذلِكَ
حَقَّــاً، وَأَيْقَنُوا أَنَّهُ كَلامُ اللَّهِ تَعَالَى
بـِالحَقِيقَةِ. لَيْسَ
بـِمَخْلُوقٍ كَكَلامِ البَرِيَّةِ، فَمَنْ سَمِعَهُ
فَزَعَمَ أَنَّهُ كَلامُ
البَشَرِ فَقَدْ كَفَرَ، وَقَدْ ذمَّهُ اللَّهُ تَعالَى
وَعَابَهُ، وَأَوْعَدَهُ
عَذابَهُ، حَيْثُ قَالَ:
سَأُصْلِيهِ سَقَرَ
فَلَمَّا أَوْعَدَ اللَّهُ
سَقَرَ لِمَنْ قَالَ:
إِنْ هَذَا إِلَّا قَوْلُ
الْبَشَرِ
عَلِمْنا أَنَّهُ قَوْلُ
خَالِقِ البَشَرِ، وَلا يُشْبـِهُ قَوْلَ البَشَرِ، 33. The Qur'an is the word of Allah. It came from Him as speech without it being possible to say how. He sent it down on His Messenger as revelation. The believers accept it, as absolute truth. They are certain that it is, in truth, the word of Allah. It is not created as is the speech of human beings, and anyone who hears it and claims that it is human speech has become an unbeliever. Allah warns him and censures him and threatens him with Fire when He says, Exalted is He: "I will burn him in the Fire." (al-Muddaththir 74:26) When Allah threatens with the Fire those who say "This is just human speech" (74:25) we know for certain that it is the speech of the Creator of mankind and that it is totally unlike the speech of mankind.
وَمَنْ وَصَفَ اللَّهَ
تَعَالَى بـِمَعْنَىً مِنْ مَعَانِي البَشَرِ فَقَدْ كَفَرَ،
فَمَنْ أَبْصَرَ هَذا اعْتَبَرَ، وَعَنْ مِثْلِ قَوْلِ الكُفَّارِ
انْزَجَرَ،
وَعَلِمَ أَنَّ اللَّهَ تَعَالَى بـِصِفَاتِهِ لَيْسَ
كَالبَشَرِ. 34. Anyone who describes Allah as being in any way the same as a human being has become an unbeliever. All those who grasp this will take heed and refrain from saying things such as the unbelievers say, and they will know that He, in His attributes, is not like human beings.
وَالرُّؤْيَةُ حَقٌّ
لأَهْلِ الجَنَّةِ بـِغَيْرِ إِحَاطَةٍ وَلا كَيْفِيَّةٍ،
كَمَا نَطَقَ بـِهِ كِتَابُ رَبِّـنَا حَيْثُ قَالَ:
وُجُوهٌ يَوْمَئِذٍ
نــَّاضِرَةٌ -
إِلَى رَبـِّها نَاظِرَةٌ
وَتَفْسِيرُهُ عَلَى مَا
أَرَادَهُ اللَّهُ تَعَالَى وَعَلِمَهُ، وَكُلُّ مَا جَاءَ
فِي ذلِكَ مِنَ الحَدِيثِ الصَّحِيحِ عَنْ رَسُولِ اللَّهِ صلى الله
عليه وسلم
وَعَنْ أَصْحَابـِهِ رِضْوانُ اللَّهِ عَلَيْهِمْ
أَجْمَعِينَ فَهُوَ كَمَا قَالَ،
وَمَعْنَاهُ وَتَفْسِيرُهُ عَلَى مَا أَرَادَ، لا نَدْخُلُ
فِي ذلِكَ
مُتَأَوِّلِينَ بـِآرائِنَا وَلا مُتَوَهِّمِينَ
بـِأَهْوَائِنا، فَإِنَّهُ مَا
سَلِمَ فِي دِينِهِ إِلاَّ مَنْ سَلَّمَ لِلَّهِ تَعَالى
وَلِرَسُولِهِ صلى الله
عليه وسلم ; وَرَدَّ عِلْمَ مَا اشْتَبَهَ عَلَيْهِ إِلَى
عَالِمِهِ، 35. The Seeing of Allah by the People of the Garden is true, without their vision being all-encompassing and without the manner of their vision being known. As the Book of our Lord has expressed it: "Faces on that Day radiant, looking at their Lord." (al-Qiyama 75:22-3) The explanation of this is as Allah knows and wills. Everything that has come down to us about this from the Messenger, may Allah bless him and grant him peace, in authentic traditions, is as he said and means what he intended. We do not delve into that, trying to interpret it according to our own opinions or letting our imaginations have free rein. No one is safe in his religion unless he surrenders himself completely to Allah, the Exalted and Glorified and to His Messenger, may Allah bless him and grant him peace, and leaves the knowledge of things that are ambiguous to the one who knows them.
وَلا يَثْبُتُ قَدَمُ
الإِسْلامِ إِلاَّ عَلَى ظَهْرِ التَّسْليمِ وَالاسْتِسْلامِ،
فَمَنْ رَامَ عِلْمَ مَا حُظِرَ عَلَيْهِ، وَلَمْ يَقْنَعْ
بـِالتَّسْليمِ
فَهْمُهُ، حَجَبَهُ مَرَامُهُ عَنْ خَالِصِ التَّوْحيدِ،
وَصَافِي المَعْرِفَةِ،
وَصَحِيحِ الإِيمَانِ، فَيَتَذبْذبُ بَيْنَ الكُفْرِ
وَالإِيْمَانِ،
وَالتَّكْذِيبِ، وَالإِقْرَارِ وَالإِنْكَارِ،
مُوَسْوَسَاً تَائِهَاً، زَائِغَاً
شَاكَّــاً، لاَ مُؤْمِنَاً مُصَدِّقاً، وَلاَ جَاحِداً
مُكَذِّباً. 36. A man's Islam is not secure unless it is based on submission and surrender. Anyone who desires to know things which it is beyond his capacity to know, and whose intellect is not content with surrender, will find that his desire veils him from a pure understanding of Allah's true unity, clear knowledge and correct belief, and that he veers between disbelief and belief, confirmation and denial and acceptance and rejection. He will he subject to whisperings and find himself confused and full of doubt, being neither an accepting believer nor a denying rejector.
وَلا يَصِحُّ الإِيمَانُ
بـِالرُّؤْيَةِ لأَهْلِ دَارِ السَّلامِ لِمَنْ
اعْتَبَرَهَا مِنْهُمْ بـِوَهْمٍ، أَوْ تَأَوَّلَهَا
بـِفَهْمٍ، إِذا كَانَ
تَأْوِيلُ الرُّؤْيَةِ وَتَأْوِيلُ كُلِّ مَعْنىً يُضَافُ
إِلَى الرُّبُوبـِيَّةِ
تَرْكَ التَأْويلِ وَلُزُومَ التَّسْلِيمِ، وَعَلَيْهِ
دِينُ المُرْسَلينَ
وَشَرَائِعُ النَّبـِيِّـينَ. وَمَنْ لَمْ يَتَوَقَّ
النَّفْيَ وَالتَّشْبيهِ
زَلَّ، وَلَمْ يُصِبِ التَّنْزِيهَ؛ فَإِنَّ رَبَّنا جَلَّ
وَعَلا مَوْصُوفٌ
بـِصِفَاتِ الوَحْدَانِيَّةِ، مَنْعُوتٌ بـِنُعُوتِ
الفَرْدَانِيَّةِ، لَيْسَ
بـِمَعْناهُ أَحَدٌ مِنَ البَرِيَّةِ، 37. Belief of a man in the seeing of Allah by the People of the Garden is not correct if he imagines what it is like or interprets it according to his own understanding, since the interpretation of this seeing or indeed, the meaning of any of the subtle phenomena which are in the realm of Lordship, is by avoiding its interpretation and strictly adhering to the submission. This is the religion of Muslims. Anyone who does not guard himself against negating the attributes of Allah, or likening Allah to something else, has gone astray and has failed to understand Allah's glory, because our Lord, the Glorified and the Exalted, can only possibly be described in terms of oneness and absolute singularity and no creation is in any way like Him.
تَعَالَى اللَّهُ عَنِ
الحُدُودِ وَالغَاياتِ، وَالأَرْكانِ وَالأَدَواتِ، لا
تَحْوِيهِ الجِهَاتُ السِّتُّ كَسَائِرِ المُبْتَدَعاتِ. 38. He is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by the six directions as all created things are.
وَالمِعْرَاجُ حَقٌّ.
وَقَدْ أُسْرِيَ بـِالنَّبـِيِّ صلى الله عليه وسلم وَعُرِجَ
بـِشَخْصِهِ فِي الْيَقَظَةِ إِلَى السَّمَاءِ، ثُمَّ إِلَى حَيْثُ
شَاءَ اللَّهُ
تَعَالَى مِنَ العُلَى، وَأَكْرَمَهُ اللَّهُ تَعَالَى
بـِمَا شَاءَ،
فَأَوْحَى إِلَى عَبْدِهِ
مَا أَوْحَى 39. Al-Mi`raj (the Ascent through the heavens) is true. The Prophet, may Allah bless him and grant him peace, was taken by night and ascended in his bodily form, while awake, through the heavens, to whatever heights Allah willed for him. Allah ennobled him in the way that He ennobled him and revealed to him what He revealed to him, "and his heart was not mistaken about what it saw" (al-Najm 53:11). Allah blessed him and granted him peace in this world and the next.
وَالْحَوْضُ الَّذِيْ
أَكْرَمَهُ اللَّهُ تَعَالَى بـِهِ غِيَاثَاً
لأُمَّتِهِ حَقٌّ 40. Al-Hawd, the Pool which Allah has granted the Prophet as an honour to quench the thirst of his Community on the Day of Judgement, is true.
وَالشَّفَاعَةُ الَّتِي
ادَّخَرَهَا اللَّهُ لَهُمْ كَمَا رُوِيَ فِيْ الأَخْبَارِ 41. Al-Shafa`a, the intercession which is stored up for Muslims, is true, as related in the hadiths.
وَالْمِيْثَاقُ الَّذِيْ
أَخَذهُ اللَّهُ تَعَالَى مِنْ آدَمَ عَلَيْهِ السَّلامُ
وَذُرِّيَّتِهِ حَقٌّ. 42. The covenant which Allah made with Adam and his offspring is true.
وَقَدْ عَلِمَ اللَّهُ
تَعَالَى فِيْمَا لَمْ يَزَلْ عَدَدَ مَنْ يَدْخُلِ
الْجَنَّةَ، وَيَدْخُلِ النَّارَ جُمْلَةً وَاحِدَةً، لا
يُزَادُ فِيْ ذلِكَ
العَدَدِ وَلا يَنْقُصُ مِنْهُ؛ 43. Allah knew, before the existence of time, the exact number of those who would enter the Garden and the exact number of those who would enter the Fire. This number will neither be increased nor decreased.
وَكَذلِكَ أَفْعَالَهُمْ،
فِيْمَا عَلِمَ مِنْهُمْ أَنَّهُمْ يَفْعَلُونَهُ.
وَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ. 44. The same applies to all actions done by people, which are done exactly as Allah knew they would be done. Everyone is eased towards what he was created for and it is the action with which a man's life is sealed which dictates his fate. Those who are fortunate are fortunate by the decree of Allah, and those who are wretched are wretched by the decree of Allah.
وَأَصْلُ الْقَدَرِ سِرُّ
اللَّهِ فِي خَلْقِهِ، لَمْ يَطَّلِعْ عَلَى ذلِكَ مَلَكٌ
مُقَرَّبٌ، وَلا نَبـِيٌّ مُرْسَلٌ. وَالتَّعَمُّقُ وَالنَّظَرُ فِيْ
ذلِكَ
ذرِيْعَةُ الخِذلانِ، وَسُلَّمُ الْحِرْمَانِ، وَدَرَجَةُ
الطُّغْيَانِ.
فَالْحَذَرَ كُلَّ الْحَذَرِ مِنْ ذلِكَ نَظَراً أَوْ
فِكْراً أَوْ وَسْوَسَةً؛
فَإِنَّ اللَّهَ تَعَالَىْ طَوَىْ عِلْمَ الْقَدَرِ عَنْ
أَنَامِهِ، وَنَهَاهُمْ
عَنْ مَرَامِهِ، كَما قالَ في كِتابـِهِ:
لاَ يُسْأَلُ عَمَّا
يـَفْعَلُ وَهُمْ يـُسْأَلــُوْنَ . فَمَنْ سَأَلَ: لِم |