AL-FIQH AL-AKBAR

(‫)الفقه األكب‬

Translated and Explained

By

SHAIKH MIR ASEDULLAH QUADRI

Sahih Iman Publication

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 Copyright © SAHIH IMAN 2022

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 Table of Contents

A. INTRODUCTION........................................................................................................... 1

B. BIOGRAPHY OF IMAM ABU HANIFA (‫ )رضئ ہللا تعالی عنہ‬........................................ 2

1. BLESSED BIRTH...................................................................................................................... 2
2. EARLY LIFE ............................................................................................................................. 3
3. EDUCATION ........................................................................................................................... 4
4. TEACHING .............................................................................................................................. 4
5. NARRATORS WHO REPORTED AHADITH FROM IMAM ABU HANIFA (‫رضئ ہللا‬
‫ )تعالی عنہ‬...................................................................................................................................... 5
6. BOOKS WRITTEN BY IMAM ABU HANIFA (‫ )رضئ ہللا تعالی عنہ‬......................................... 5
7. DEATH OF IMAM ABU HANIFA (‫ )رضئ ہللا تعالی عنہ‬........................................................... 6

C. AL-FIQH AL-AKBAR (‫ )الفقه األكبر‬................................................................................... 7

1. ِ ‫ بَيَان أصُول إ‬............................................................................................ 7

‫اْلي َمان‬
EXPLANATION OF TENETS OF IMAN ....................................................................... 7

2. ‫وحدانية ہللا تَعَالَى‬.............................................................................................. 8

THE MONOTHEISM OF ALLAH (‫عز َو َجل‬
َ ) ................................................................. 8

3. ‫الصفَات الذاتية والفعلية‬

ِّ ِ ...................................................................................... 8
UNITARY ATTRIBUTES AND ATTRIBUTES OF ACTION .............................................. 8

4. ‫ ِصفَات ہللا أزلية‬................................................................................................ 9

ETERNAL ATTRIBUTES OF ALLAH (‫عز َو َجل‬
َ ) ............................................................ 9

5. ‫ القَ إول فِي ا إلقُ إرآن‬............................................................................................... 9

STATEMENT IN THE QURAN ................................................................................... 9

6. ‫الصفَات‬
ِّ ِ ‫القَ إول فِي‬............................................................................................ 11
THE STATEMENT ABOUT THE ATTRIBUTE OF ALLAH (‫عز َو َجل‬
َ )............................ 11

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7. ‫ القَ إول فِي ا إلقدر‬............................................................................................... 11
THE STATEMENT ABOUT THE DESTINY................................................................ 11

8. ‫علَ إي ِه النَّاس‬
َ ‫ َما فطر ہللا‬..................................................................................... 14
WITH WHAT NATURE ALLAH HAS CREATED THE PEOPLE ................................... 14

9. َّ ‫ ال‬................................................ 15
‫طاعَات محبوبة هلل والمعاصي مقدورة غير محبوبة‬
OBEDIENCE IS LOVED, AND SINFULNESS IS NOT LIKED BY ALLAH ...................... 15

10. ‫ القَ إول فِي عص َمة إاألَ إنبِيَاء‬................................................................................... 16

THE STATEMENT ABOUT THE INFALLIBILITY OF THE PROPHETS (‫ )عليهم السالم‬........ 16

11. ‫علَ إي ِه َوسلم‬ َّ ‫القَ إول فِي‬.................................................................. 17

َ ‫الرسُول صلى ہللا‬
THE STATEMENT ABOUT THE APOSTLE (‫)صلى ہللا عليه و آله وسلم‬............................... 17

12. َّ ‫ المفاضلة بَين ال‬..................................................................................... 18

‫صحَابَة‬
COMPARISON BETWEEN THE COMPANIONS OF THE PROPHET (‫صلى ہللا عليه و آله‬
‫)وسلم‬. ...................................................................................................................... 18

13. ‫ َل يكفر ُمسلم بذنب َما لم يستحله‬......................................................................... 18

DO NOT CALL A MUSLIM KAFIR BASED ON HIS SIN UNLESS HE CONSIDERS THE
SIN AS PERMISSIBLE. .............................................................................................. 18

14. ِّ ‫ ذكر بعض من عقائد اهل ال‬........................................................................... 19

‫سنة‬
MENTION OF SOME BELIEFS OF AHLE SUNNAH ................................................... 19

15. ‫ آيَات إاألَ إن ِبيَاء وكرامات إاألَ إو ِليَاء حق‬...................................................................... 20

MIRACLES ORDAINED TO PROPHETS, AND MARVELS ORDAINED TO AWLIYA
ALLAH ARE ALL TRUE. .......................................................................................... 20

16. ‫ ُرؤإ يَة ہللا فِي إاْلخِ َرة‬......................................................................................... 21

ALLAH’S VISION ON THE DAY OF JUDGEMENT .................................................... 21

17. ِ ‫تَ إع ِريف إ‬................................................................................................ 21

‫اْلي َمان‬
THE DEFINITION OF IMAN .................................................................................... 21

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18. ِ ‫س َالم َو إ‬
‫اْلي َمان‬ ِ ‫ عالقَة إ‬..................................................................................... 22
‫اْل إ‬
THE CONNECTION BETWEEN IMAN AND ISLAM .................................................. 22

19. ‫اَلل تَعَالَى‬

َّ ‫ معرفتنا ِب‬........................................................................................... 23
OUR KNOWLEDGE ABOUT ALLAH (‫عز َو َجل‬
َ ).......................................................... 23

20. َ ِ‫شفَاعَة إاألَ إن ِب َياء َوا إلم‬

‫يزان والحوض‬ َ ...................................................................... 23
THE INTERCESSION OF PROPHETS (‫)عليهم السالم‬, THE SCALE FOR WEIGHING THE
DEEDS, AND THE RESERVOIR (‫ )الحوض‬OF PROPHET (‫ )صلى ہللا عليه و آله وسلم‬ON THE
DAY OF JUDGEMENT. ............................................................................................ 23

21. ‫ ا إلجنَّة َوالنَّار َل تفنيان‬....................................................................................... 24

PARADISE AND HELL WILL REMAIN FOR EVER..................................................... 24

22. ‫عذَاب ا إلقَبإر‬

َ .................................................................................................... 24
THE TORMENT OF GRAVE ..................................................................................... 24

23. ‫ معنى ا إلقرب والبعد‬.......................................................................................... 25

THE MEANING OF NEARNESS AND REMOTENESS ................................................. 25

24. ‫القَ إول فِي تفاضل آ َيات ا إلقُ إرآن‬.............................................................................. 26

THE DISTINCTION BETWEEN THE VERSES OF THE QURAN .................................... 26

25. ‫ أَبنَاء َرسُول ہللا َوبنَاته‬...................................................................................... 26

THE SONS AND DAUGHTERS OF PROPHET MOHAMMAD (‫)صلى ہللا عليه و آله وسلم‬. .. 26

26. َّ ‫أَش َإراط ال‬................................................................................................ 27

‫ساعَة‬
SIGNS OF THE HOUR ............................................................................................. 27

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 ‫الرحمن الرحيم‬
ِ ‫بِسم هللا‬

‫ والصالة والسالم‬،‫الحمد هلل رب العالمين‬

‫على سيدنا محمد وعلى آله وصحبه أجمعين‬

INTRODUCTION

Imam Abu Hanifa (‫ )رضئ ہللا تعالی عنہ‬- (699 – 767 AD) – (80-150 AH) is the first of the 4
Imams of Islamic Jurisprudence. He is regarded as Imam-e-Azam. His name was Nu’man
Ibn Thabit. He is famous by the name of one of his daughters named Hanifah. He was
born in Kufa in a businessman's family who had migrated to Iraq from Iran.

Hanafi school of thought is regarded as compassionate towards people. It is known for

its open-hearted religious orientation that elevates true Islamic faith and is tolerant for
differences within Muslim communities.

Hanafi Jurisprudence views were preserved primarily by two most important disciples
of Imam Abu Hanifa; namely, Imam Abu Yusuf (738-798 AD) and Imam Mohammad Al-
Shaybani (749-805 AD).

A unique feature of the Hanafi school is the method in which the law was codified. Imam
Abu Hanifa (‫ )رضئ ہللا تعالی عنہ‬would convene and preside over a board of Jurists
(consisting of about 40-50 of his students) and each would give his opinion on a particular
legal issue. Imam Abu Hanifa (‫ )رضئ ہللا تعالی عنہ‬would then decide which is the opinion
that is to be selected by corroborating it or sometimes would offer his own unique
opinion. The sources from which the law is derived by Hanafis, in order of importance
and preference are, (i) the Qur'an, (ii) the authentic narrations of the Prophet ‫( ﷺ‬Hadith),
(iii) Consensus (Ijma) and (iv) Analogical reasoning (Qiyas). Analogical reasoning was
applied when a decision could not be arrived at an issue directly from Qur'an or Hadith.

The Hanafi School based many of its rulings on Prophetic narrations (Hadith) transmitted
by his companions residing in Iraq. Thus, it came to be known as the Kufan or Iraqi
school. The fourth rightful Caliph, Ali (‫ )رضئ هللا تعالی عنہ‬had transferred the Islamic capital
to Kufa, Iraq and many of the companions of Prophet ( ‫ )صلى هللا عليه و آله وسلم‬had settled
there. Ali ibn Abi Talib (‫ )رضئ هللا تعالی عنہ‬and Abdullah Ibn Mas'ud (‫ )رضئ هللا تعالی عنہ‬formed
much of the base of this school. In addition, Imam Abu Hanifa (‫ )رضئ ہللا تعالی عنہ‬studied
under many Imams of Prophet’s (‫ )صلى هللا عليه و آله وسلم‬household. His teachers, among
others, included Imam Mohammad Al-Baqir (‫)رضئ هللا تعالی عنہ‬, Imam Ja'far Al-Sadiq ( ‫رضئ‬

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‫)هللا تعالی عنہ‬, Imam Zayd Ibn Ali (‫ )رضئ هللا تعالی عنہ‬and Hammad Ibn Sulayman ( ‫رضئ هللا تعالی‬
‫)عنہ‬.

Hanafi methodology involved the logical process of examining Quran and all available
knowledge of the Sunna and then finding an example in them that analogous to the case
under review. It thus entails the use of reason in the examination of Quran and Sunna to
come to the logical conclusion necessary for the implementation of Islamic jurisprudence
in that case. This made it an ideal legal tool for the central Governance of widely varied
Muslim populations.

The Hanafi school is predominant in Central Asia, Afghanistan, Pakistan, Bangladesh,

India, China, Iraq, Syria, Turkey, Albania, Bosnia, Kosovo, Macedonia, and the Caucasus.
This school is also followed by major chunks of populations in other parts of Muslim
world.

BIOGRAPHY OF IMAM ABU HANIFA (‫)رضئ ہللا تعالی عنہ‬

Imam Abu Ḥanifa An-Nuʿman ibn Thabit bin Zuṭa bin Marzuban (‫امامم أبو حنيفة نعمان بن ثابت‬
‫ )بن زوطا بن مرزبان‬- (699 – 767 CE), is the founder of Hanafi School of thought in Islamic
Jurisprudence. The Arab historian Al-Khatib Al-Baghdadi (1002-1071) recorded a
statement of one of the descendant grandsons of Imam Abu Hanifa (‫ )رضئ ہللا تعالی عنہ‬who
gave his lineage as Nu’man bin Thabit bin Zuta bin Marzuban, claiming his ancestry to
be of Persian origin. It is reported that Marzuban entered the fold of Islam during the
period of Khulfa-e-Rashideen and moved to the city of Kufa in southern Iraq.

BLESSED BIRTH

Imam Abu Hanifa (‫ )رضئ ہللا تعالی عنہ‬was born in Kufa, Iraq during the reign Umayyed
ruler Abdul Malik bin Marwan. His father’s name was Thabit bin Zuta who is reported
to have met Ali bin Abu Talib (‫ )رضئ ہللا تعالی عنہ‬during Ali’s (‫ )رضئ ہللا تعالی عنہ‬rule in Kufa.
Imam Abu Hanifa (‫ )رضئ ہللا تعالی عنہ‬was born 67 years after the death of Prophet
Mohammad (‫ )صلى ہللا عليه و آله وسلم‬and 19 years after the martyrdom of Imam Hussain ( ‫عليه‬
‫)السالم‬. It is reported that he had the opportunity to meet many of the Prophet’s (‫صلى ہللا‬
‫ )عليه و آله وسلم‬Sahabah in Kufa during his youth.

It is reported that the Imam transmitted Ahadith from 16 Sahabah, namely, (i) Anas ibn
Malik, (ii) Abdullah ibn Anas al-Juhani, (iii) Abdullah ibn al-Harith ibn Juz’ Al-Zabidi,

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(iv) Jabir bin Abdullah, (v) Abdullah ibn Abi Awfa, (vi) Wa’ila ibn al-Asqa`, (vii) Ma`qal
ibn Yasar, (viii) Abu Tufail Amir ibn Wa’ila, (ix) A’isha bint Hajrad, (x) Sahl bin Sa`d, (xi)
Al-Tha’ib ibn Khallad Ibn Suwaid, (xii) Al-Tha’ib ibn Yazid ibn Sa`id, (xiii) Abdullah ibn
Samra, (xiv) Mahmud ibn al-Rabi, (xv) Abdullah ibn Ja`far, and (xvi)Abu Umama (‫رضئ‬
‫)ہللا تعالی عنہم اجمعين‬.

EARLY LIFE

Imam Abu Hanifa (‫ )رضئ ہللا تعالی عنہ‬joined his father’s business right from his early years,
and it is reported that he was a successful businessman who adhered to the principles of
Islamic Sharia.

The Imam was provided with excellent intellect and was extremely rational in his
perception. He would reach to the crux of the matter within seconds. An incident in this
context during his early years is given below.

It is reported that there was a Roman who asked three questions from the people in a big
gathering, and no one was able to answer them. The Imam happened to be in that
gathering. At that time, he was in his early teens. The three questions were (i) who was
there before God, (ii) which direction God is facing right now, and (iii) what God is doing
right now.

Imam stood up and accepted his challenge to reply to these questions.

Abu Hanifa (‫ )رضئ ہللا تعالی عنہ‬asked him, what is before zero? The Roman replied
‘nothing’. The Imam then said, when the commonsense dictates that there is nothing
before zero, then how can the Creator of the worlds not be the beginning of everything?
And there is nothing before Him.

In answer to his second question, the Imam asked the person, if you light up a candle,
what do you see? The man said, ‘light’. The Imam asked him, in which direction the
light is facing? The man replied, the light is not facing in any direction. The Imam said,
Allah (‫عز َو َجل‬
َ ), who is light of lights, how can you think of a direction for Him?

In answering his third question, Imam asked the man to change his place. Let him come
to the place where Imam was standing, and let the Iman go to the high ground where the
man was standing. The Roman did not have any objection to this suggestion, and they
changed their places.

Then answering to his third question, the Imam said, right now what Allah (‫عز َو َجل‬
َ ) is
doing is this. He has made the man who is on falsehood to come down from the pulpit
and the one who is on truth to come up to the pulpit to prove him wrong.

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EDUCATION

At the age of 20, Imam Abu Hanifa (‫ )رضئ ہللا تعالی عنہ‬turned his attention from the business
of his father towards the pursuit of advancing his Islamic knowledge and studied under
many well-known teachers.

His teachers included Ata Ibn Abi Rabah, Imam Saalim bin Abdullah bin Umar, and Ata
Ibn Yasar Hilali who was the freed slave of Ummul Momineen Maimuna ( ‫رضئ ہللا تعالی‬
‫)عنہا‬. He also studied under many Imams of Prophet’s (‫ )صلى هللا عليه و آله وسلم‬household, like
Imam Mohammad Al-Baqir, Imam Ja'far Al-Sadiq, Imam Zayd Ibn Ali (‫)رضئ ہللا تعالی عنہم‬.

His most prominent teacher was Imam Hammad ibn Abu Sulayman (d. 738 AD) whose
educational lineage is linked to Abdullah bin Mas’ud (‫)رضئ ہللا تعالی عنہ‬. Imam Abu
Hanifa’s (‫ )رضئ ہللا تعالی عنہ‬respect for his teachers was exemplary.

He wrote –

Even in my home I never stretched my legs in the direction of the house of my

teacher (Imam Hammad ibn Abu Sulayman) who lived 7 streets away.

The Imam studied many subjects, like, Quran, Hadith, Fiqh, theology, etc. He is
considered a pioneer who developed methods of looking into the texts of Quran and
Hadith and deduce rulings from them to resolve day to day issues of the people.

TEACHING

It is reported that Imam Abu Hanifa (‫ )رضئ ہللا تعالی عنہ‬established a school in Kufa in which
he taught Fiqh and related subjects. Soon he became very popular throughout the region.
He taught at this school for over 30 years. The most famous students of Imam Abu Hanifa
(‫ )رضئ ہللا تعالی عنہ‬were Imam Abu Yusuf (738-798 AD) and Imam Mohammad Al-Shaybani
(749-805 AD), the teacher of Imam Shafi’i.

Numerous other students of the Imam became famous Hadith scholars of their times, and
their narrations were collected by Imam Bukhari (‫ )رضئ ہللا تعالی عنہ‬and Imam Muslim (‫رضئ‬
‫ )ہللا تعالی عنہ‬and other famous Hadith scholars in their books. It is reported that many of
his students migrated to different parts of the Muslim world, like Afghanistan, Bukhara,
Indian subcontinent, etc.

Imam Abu Hanifa (‫ )رضئ ہللا تعالی عنہ‬was a prolific orator and debater who participated in
numerous debates with Atheists, Apostates, Mu’tazilites and Kharijis. However, he

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stopped his students from these debates unless they complete their studies and master
Islamic subjects. An incident in this context is given below.

It is reported that a prominent person in Kufa used to openly call Khalifa-e-Rashid

Othman bin Affan (‫ )رضئ ہللا تعالی عنہ‬as a Jew. Many people advised him to refrain from
such talk, but he was adamant. This was reported to Imam Abu Hanifa (‫)رضئ ہللا تعالی عنہ‬.
Imam Abu Hanifa (‫ )رضئ ہللا تعالی عنہ‬met that person and proposed a groom for marriage
to his daughter. At that time, he was looking for matches for his daughter. Imam Abu
Hanifa (‫ )رضئ ہللا تعالی عنہ‬praised the proposed boy for his intelligence, wealth, and status
in the neighborhood. When the man showed an interest to meet the boy or his parents,
the Imam told him that ‘there is one problem, if you ignore it, you can marry your
daughter to him’. The man asked what is that problem? The Imam told him that the boy
is a Jew. The man got angry. The Imam said, what is the problem in marrying your
daughter to a Jew, when the Prophet (‫ )صلى ہللا عليه و آله وسلم‬married his two daughters to a
Jew. The man understood his mistake, felt remorse for his utterances and did Tawba.

NARRATORS WHO REPORTED AHADITH FROM IMAM ABU HANIFA (‫رضئ ہللا‬
‫)تعالی عنہ‬

There are many authentic Hadith narrators who narrated from Imam Abu Hanifa (‫رضئ‬
‫)ہللا تعالی عنہ‬. These include, (i) Al-Khallal, (ii) Al-Hariri, (iii) An-Nakha’i, (iv) Ja’far ibn
Muhammad Ibn Hazim, (v) Al-Walid Ibn Hammad, (vi) Al-Hasan Ibn Ziyad, (vii) Zufar
Ibn Al-Hudhail, (viii) Abu Bakr ibn Abi Shaybah, (ix) Al-Khatib Al-Baghdadi, (x) Ja‘far
ibn ‘Awn, (xi) Yazid ibn Harun Abu Khalid al-Wasiti, (xii) Waki‘ ibn al-Jarrah al-Kufi,
(xiii) Isa ibn Yunus al-Kufi, (xiv) Abu ‘Umar Hafs ibn Ghiyath al-Kufi, (xv) Abd Allah ibn
Numair al-Hamdani al-Kufi, (xvi) Abu Mu‘awiyah Muhammad ibn Khazim al-Tamimi
al-Sa‘di al-Kufi, (xvii) Abdullah ibn al-Mubarak, (xviii) Abbad ibn al-Awwam (xix) Amr
ibn Muhammad al-Anqari al-Kufi, (xx) Abdur Rahim ibn Sulaiman al-Kinani (xxi)
Hammad ibn Usamah ibn Zayd (Abu Usamah), etc.

BOOKS WRITTEN BY IMAM ABU HANIFA (‫)رضئ ہللا تعالی عنہ‬

Imam Abu Hanifa (‫ )رضئ ہللا تعالی عنہ‬wrote many books. The most famous of his surviving
books is Fiqh Al-Akbar. It is reported that he collected forty thousand Ahadith and
compiled a book called Kitab al-Asrar. This book was the pioneer of books on Ahadith
during this time of Islamic history. Following his approach, Imam Malik (‫)رضئ ہللا تعالی عنہ‬
also wrote a book of Hadith called Muatta. During this time the Hadith literature was not
infiltrated by fabrications, which was witnessed during the time of Hadith scholars like
Bukhari, Muslim, etc. This is the reason, these Hadith scholars collected hundreds of

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thousands of Ahadith and filtered them to a few thousand authentic Ahadith which
became part of their collections.

DEATH OF IMAM ABU HANIFA (‫)رضئ ہللا تعالی عنہ‬

During 130 AH (746 CE), Imam Abu Hanifa (‫ )رضئ ہللا تعالی عنہ‬was asked by the then
Governor of Kufa to take charge of State Treasury, but he refused. His refusal infuriated
the Governor, and Imam was imprisoned and lashed till he was about to die. Whatever
happened, the Imam continued to refuse to take up that post. Later, after spending a
considerable time in prison, he was released. After his release, the Imam migrated to
Makkah where he remained till the Abbasid Caliph Al-Mansoor came into power in 136
AH (754 CE).

The Imam was called by the ruler to come to Baghdad. There

the ruler made an offer to him to take up the job of Chief Judge.
The Imam refused saying he considers himself not fit for that
position. Al-Mansour was angered on the refusal and told him
that the Imam was lying as he is aware of his abilities. The Imam
retorted; would you like to appoint a liar to the post of Chief
Judge? The response infuriated the ruler. He ordered Imam’s
arrest and he was imprisoned again. It is reported that he was tortured in the prison. The
Imam remained in the prison for the rest of his life.

Imam Abu Hanifa (‫ )رضئ ہللا تعالی عنہ‬died in 150 AH (767 CE), at
the age of 70 as his food was poisoned by jail authorities on the
instance of the ruler. The news of his death spread like wildfire,
and it is reported that over fifty thousand people attended his
funeral. Later, a tomb was built over his grave in 459 AH (1066
CE).

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 AL-FIQH AL-AKBAR (‫)الفقه األكبر‬

Al-Fiqh al-Akbar is one of the famous surviving works of Imam Abu Hanifa (‫رضئ ہللا تعالی‬
‫)عنہ‬. The book contains concise text, easily understandable for a person who knows Arabic
language, particularly related to the period of Imams of fiqh and Ahadith. An elementary
knowledge of Islamic belief is an added advantage. The book begins by mentioning the
basic articles of faith about Allah (‫عز َو َجل‬
َ ), His attributes, and the Quran, followed by the
difference between belief and disbelief. To understand the content of this book, it is
important that one reads it with full focus. I have explained certain issues in this book
for the benefit of its readers.

‫الرحمن الرحيم‬
ِ ‫ِبسم هللا‬

‫ والصالة والسالم‬،‫الحمد هلل رب العالمين‬

‫على سيدنا محمد وعلى آله وصحبه أجمعين‬

CHAPTER (1)

ِ ‫صول إ‬
‫اْلي َمان‬ ُ ‫َب َيان أ‬

Explanation of Tenets of Iman

‫علَ إي ِه يجب ان يَقُول‬

َ ‫أصل الت إوحِ يد َو َما يَصح ِاِل إعتِقَاد‬

The basics of Monotheism (Tawheed), and

that which makes Iman valid when one
proclaims (the following).

َ‫آ َمنت بِاَلل َو َم َالئِكَته َوكتبه َو ُرسُله والبعث بعد إال َم إوت َو إالقدر خَيره وشره من ہللا تَعَالَى والحساب َو إالمِ يزَ ان َو إالجنة َوالنار َوذَلِك‬
‫كُله حق‬

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I believe in Allah (‫عز َو َجل‬
َ ), His angels, His books, His Apostles, Resurrection after death,
Fate, whether good and bad is from Allah (‫عز َو َجل‬ َ ), the Accountability (of deeds), the Scale
(for weighing the deeds on the Day of Judgement), Hellfire, and Paradise; all are true.

CHAPTER (2)

‫وحدانية ہللا تَ َعالَى‬

The Monotheism of Allah (‫ع ز َو َجل‬

َ )

‫ط ِريق انه َِل شريك لَهُ لم يلد َولم يُولد َولم يكن لَهُ كفوا أحد َِل يشبه َشيإئا من‬ َ ‫ط ِريق إالعدَد َولَكِن من‬
َ ‫َوہللا تَعَالَى َواحِ د َِل من‬
‫إاْل َ إش َياء من خلقه َو َِل يُشبههُ َش إ‬
ِ ‫يء من خلقه لم يزل َو َِل يزَ ال بأسمائه َو‬
‫صفَاته الذاتية والفعلية‬

Allah (‫ع ز َو َجل‬

َ ) is One, not in a numerical sense, but in the sense that He has no partner. He does
not have children. Nobody has given birth to him. Nobody can match Him or equal Him. He does
not resemble anything of His creation, nor does anything among His creation resembles Him. He
has existed eternally, and will exist everlastingly with His names and attributes, both relating to
Him and His actions.

CHAPTER (3)

‫الصفَات الذاتية والفعلية‬

ِّ ِ
Unitary attributes and attributes of action

‫صر واِلرادة َوأما الفعلية فالتخليق والترزيق واْلنشاء واْلبداع والصنع‬ َ َ‫اما الذاتية فالحياة َو إالقُد َإرة َو إالعلم َو إالك ََالم والسمع َو إالب‬
‫صفَات إال ِف إعل لم يزل َو َِل يزَ ال بصفاته وأسمائه لم يحدث لَهُ صفة َو َِل اسإم‬ِ ‫َوغير ذَلِك من‬

As for the attributes relating to Him, they are, (i) Life, (ii) Knowledge, (iii) Omnipotence (Power),
(iv) Will (v) Speech, (vi) Hearing, and (vii) Seeing. As for those relating to His actions, they are,
Creating, Sustenance, Originating, Making, Fashioning, and other attributes of actions. He has

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eternally existed, and will everlastingly exist with His names and attributes, both relating to Him
and His actions. These are not subject to change.

CHAPTER (4)

‫صفَات ہللا أزلية‬

ِ

Eternal Attributes of Allah (‫ع ز َو َجل‬

َ )

‫عالما بِع إِلمِ ِه َو إالعلم صفة فِي إاْلَزَ ل وقادرا بقدرته َو إالقُد َإرة صفة فِي إاْلَزَ ل ومتكلما بِك ََالمِ ِه َو إالك ََالم صفة فِي إاْلَزَ ل وخالقا‬
َ ‫لم يزل‬
‫إ‬ ‫إ‬ َ ‫إ‬ ‫إ‬ َ ‫إ‬ َ ‫إ‬ ‫إ‬ َ ‫إ‬
‫بتخليقه والتخليق صفة فِي اْلزَ ل وفاعال بِ ِف إع ِل ِه َوال ِف إعل صفة فِي اْلزَ ل َوالفَاعِل ه َُو ہللا تَعَالى َوال ِف إعل صفة فِي اْلزَ ل َوال َمفعُول‬
‫َم إخلُوق َوفعل ہللا تَعَالَى غير َم إخلُوق‬

He has eternally been the All-Knowing of His knowledge and His knowledge is an eternal attribute.
He has eternally been attributed with Omnipotence, by His omnipotence, and His omnipotence
(power) is an eternal attribute. He has eternally been attributed with Speech, by His Speech and
His Speech is an eternal attribute. He has eternally been the Creator, by Creating, and His creating
is an eternal attribute. He wills for actions and things to happen, His will to initiate a thing is an
eternal attribute, He is the One ‘willing’ for it to happen. His will is an eternal attribute; the object
of His Will is creation, and His action is non-created.

CHAPTER (4)

‫القَ إول فِي ا إلقُ إرآن‬

Statement in the Quran

‫صفَاته فِي إاْلَزَ ل غير محدثة َو َِل مخلوقة َومن َقا َل إِن َها مخلوقة أَو محدثة اَ إو وقف اَ إو شكِّ فيه َما فَ ُه َو كَافِر بِاَلل تَعَالَى واالقرآن‬ ِ ‫َو‬
‫علَ إي ِه الص َالة َوالس َالم منزل ولفظنا‬ َ ‫على النبِي‬ َ ‫على اْللسن مقروء و‬ ُ ‫إ‬
َ ‫صاحِ ف َم إكتُوب َوفِي القُلوب َمحإ فُوظ و‬ ‫إ‬
َ ‫ك ََالم ہللا تَعَالَى فِي ال َم‬
ُ ‫إ‬ َ َ
‫آن َم إخلوق وكتابتنا لهُ مخلوقة وقراءتنا لهُ مخلوقة َوالقُرإ آن غير َم إخلوق‬ ُ ‫إ‬
ِ ‫بِالقُرإ‬

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Allah’s (‫عز َو َجل‬
َ ) attributes existed in eternity; they did not exist after being non-existent, nor were
they created. Whoever says that they are created, existed after being non-existent, or is uncertain
about the attributes and doubts them, is a disbeliever in Allah (‫عز َو َجل‬ َ ). The Quran is the speech
of Allah (‫عز َو َجل‬َ ), written in books (‫صاحِ ف‬ ‫ إ‬preserved in the hearts, recited on the tongues, and
َ ‫)ال َم‬,
revealed to the Prophet (‫)صلى ہللا عليه و آله وسلم‬. Our utterance of the Quran is created, and our
recitation of the Quran is created, but the Qur'an (as the attribute of the speech of Allah (‫عز َو َجل‬ َ ))
is not created.

‫ع إون وابليس فَإِن ذَلِك كُله ك ََالم ہللا تَ َعا َلى‬

َ ‫عن فِرإ‬ َ ‫علَ إي ِهم الس َالم َو‬ َ ‫َو َما ذكره ہللا تَ َعالَى فِي إالقُرإ آن حِ كَايَة‬
َ ‫عن ُمو َسى َوغَيره من إاْل َ إن ِبيَاء‬
‫ع إن ُهم َوك ََالم ہللا تَعَالَى غير َم إخلُوق َوك ََالم ُمو َسى َوغَيره من المخلوقين َو إالقُرإ آن ك ََالم ہللا تَعَالَى فَ ُه َو قديم َِل ك ََالمهم‬ ً َ‫ِإ إخب‬
َ ‫ارا‬
}‫علَ إي ِه الس َالم ك ََالم ہللا تَعَالَى َك َما فِي قَ إوله تَعَالَى {وكلم ہللا ُمو َسى تكليما‬ َ ‫َوسمع ُمو َسى‬

What Allah (‫عز َو َجل‬ َ ) mentioned in the Qur'an about Musa (‫ )عليه السالم‬and others, and about the
Pharaoh and Satan, all of it is Allah’s (‫ع ز َو َجل‬ َ ) speech, informing us about them. Allah’s (‫عز َو َجل‬
َ )
speech is not created, but the speech of Musa (‫ )عليه السالم‬and other creation is created. The Qur’an
is the speech of Allah (‫ع ز َو َجل‬ َ ) hence it is not created. Musa (‫ )عليه السالم‬received the speech of
Allah (‫عز َو َجل‬
َ ), as Allah (‫ع ز َو َجل‬َ ) mentioned in the Quran - [And to Musa (‫ )عليه السالم‬Allah (‫عز‬ َ
‫)و َجل‬
َ spoke directly.] (An-Nisa - 164).

‫ع َل إي ِه الس َالم َوقد كَانَ ہللا تَ َعالَى خَا ِلقًا فِي إاْلَزَ ل َولم يخلق إالخلق فَلَما كلم ہللا ُمو َسى‬
َ ‫َوقد كَانَ ہللا تَ َعا َلى متكلما َولم يكن كلم ُمو َسى‬
‫صفَات المخلوقين يعلم َِل كعلمنا َويقدر َِل كقدرتنا َويرى َِل كرؤيتنا‬ ِ ‫صفَاته كل َها ِبخِ َالف‬ ِ ‫كَلمه ِبك ََالمِ ِه الذِي ه َُو لَهُ صفة فِي إاْلَزَ ل َو‬
‫َويتَكَلم َِل ككالمنا َويسمع َِل كسمعنا َونحن نتكلم باآلِلت والحروف َوہللا تَ َعالَى يتَكَلم ِب َال آلَة َو َِل ح ُُروف والحروف مخلوقة‬
ُ‫يء الثا ِبت ِب َال جسم َو َِل َج إوهَر َو َِل عرض َو َِل حد لَهُ َو َِل ضد لَه‬ ‫يء َِل كاْلشياء َومعنى الش إ‬ ‫َوك ََالم ہللا تَ َعالَى غير َم إخلُوق َوه َُو َش إ‬
ُ‫َو َِل ند لَهُ َو َِل مثل لَه‬

Allah (‫ع ز َو َجل‬

َ ) has been attributed with speech in eternity, before willing to reveal anything to
Musa (‫)عليه السالم‬. Just as Allah (‫عز َو َجل‬ َ ) has been the Creator in eternity, even without having
created anything. Nothing is like Him. And He is attributed with Hearing and Sight. When Allah
(‫عز َو َجل‬
َ ) addressed Musa (‫)عليه السالم‬, He did so with His speech that is an eternal attribute. And
all His attributes are not similar like the attributes of His creatures. He is attributed with knowledge,
which is not like our knowledge. He is attributed with Power, which is not like our power. He is
attributed with seeing, which is not like our seeing. He is attributed with Hearing, which is not like
our hearing. Allah (‫عز َو َجل‬َ ) is attributed with speech, which is not like our speech, as it is neither
by means of organs, parts, limbs, sounds, nor letters (alphabets). Letters (alphabets or Sounds) are
creations. Yet Allah’s (‫عز َو َجل‬ َ ) speech is not created. He is an ‘entity / thing’ but not like the
entities or things of His creation. The intended meaning of ‘He is a thing’, is to affirm His
existence, but He is not a body, nor substance. Neither composed of, nor consists of parts of a
whole, or a whole without parts. He does not have limits and ends. He does not have equals nor
comparable. There is nothing like Him.

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 ‫)‪CHAPTER (5‬‬

‫القَ إول فِي ِ ِّ‬

‫الصفَات‬

‫ع ز َو َجل( ‪The Statement About the Attribute of Allah‬‬

‫) َ‬

‫صفَات ِب َال‬‫َوله يَد َووجه َونَفس َك َما ذكره ہللا تَ َعالَى فِي إالقُرإ آن فَ َما ذكره ہللا تَ َعالَى فِي إالقُرإ آن من ذكر إال َوجإ ه َو إاليَد َوالنفس فَ ُه َو لَهُ ِ‬
‫َيف وغضبه‬ ‫صفة َوه َُو قَول أهل إالقدر واِلعتزال َولَكِن يَده صفته ِب َال ك َ‬ ‫طال ال ِّ‬ ‫َيف َو َِل يُقَال ِإن يَده قدرته اَ إو ن إع َمته ِْلَن فِي ِه إ ِب َ‬
‫ك َ‬
‫صفَات ہللا تَ َعالَى ِب َال ك َ‬
‫َيف‬ ‫ضاهُ صفتان من ِ‬ ‫َور َ‬

‫)ال َوجإ ه( ‪) (Hand), Wajh‬يَد( ‪He mentioned for Himself the meanings of Yad‬‬‫)النفس( ‪ (Face), and Nafs‬إ‬
‫ع ز َو َجل( ‪(Self) in the Quran. What Allah‬‬
‫‪َ ) mentioned about the Yad, Wajh, and Nafs, are meanings,‬‬
‫‪without a ‘how’ (mode). It should not be said that His Yad definitively (and exclusively) means‬‬
‫‪His power or His bounty, because such a definitive (and exclusive) interpretation may negate (or‬‬
‫عز َو َجل( ‪are not matched with) the meaning (what Allah‬‬ ‫‪َ ) means). This kind of definitive‬‬
‫‪interpretations are done by (the sects of) ‘Qadariyyah and the Mu’tazila’. His Yad is a meaning‬‬
‫‪) and ‘His pleasing‬غضبه( ‪which He mentioned for Himself without a ‘how’ (mode). His Wrath‬‬
‫ضا ُه( ’‪approval‬‬
‫‪) are two meanings He mentioned for Himself, which must be understood without‬ر َ‬
‫‪a ‘how’ (mode).‬‬

‫)‪CHAPTER (6‬‬

‫القَ إول فِي ا إلقدر‬

‫‪The Statement About the Destiny‬‬

‫عالما فِي إاْلَزَ ل باْلشياء قبل كَون َها َوه َُو الذِي قدر إاْل َ إشيَاء وقضاها َو َِل‬ ‫يء َوكَانَ ہللا تَعَالَى َ‬‫خلق ہللا تَعَالَى إاْل َ إشيَاء َِل من َش إ‬
‫يء اِل بمشيئته َوعلمه وقضائه َوقدره َوكتبه فِي الل إوح إال َمحإ فُوظ َولَكِن كتبه ِب إال َوصإفِ َِل بالحكم‬ ‫يكون فِي الدُّ إن َيا َو َِل فِي إاآلخِ َرة َش إ‬
‫َيف يكون ِإذا‬
‫عدمه َم إعدُوما َويعلم انه ك َ‬ ‫َيف يعلم ہللا تَ َعالَى فِي إال َم إعدُوم فِي َحال َ‬
‫صفَاته فِي إاْلَزَ ل ِب َال ك َ‬ ‫ضاء َو إالقدر والمشيئة ِ‬ ‫َو إالقَ َ‬
‫َيف فناؤه َويعلم ہللا إالقَائِم فِي َحال ِق َيامه قَائِما َو ِإذا قعد فقد علمه قَا ِعدا فِي َحال‬
‫أوجده َويعلم ہللا إال َم إوجُود فِي َحال وجوده َويعلم انه ك َ‬
‫قعوده من غير ان يتَغَير علمه اَ إو يحدث لَهُ علم َولَكِن التغَيُّر َو ِاِل إخت َِالف يحدث ِع إند المخلوقين‬

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Allah (‫ع ز َو َجل‬
َ ) created things out of nothing [things existed in Allah’s (‫عز َو َجل‬ َ ) knowledge as
probate archetypes (‫ )اعيان ثابتہ‬or facts of things (‫)حقائق اشيا‬. When Allah (‫عز َو َجل‬
َ ) wanted to create
them, He projected his effulgence (‫ )تجلِّی‬on the specific probate archetype and brought it into
external existence where they could be witnessed by each other]. He had knowledge about his
creatures in eternity before their creation. He is the One Who willed and decreed for all things to
happen. Nothing happens in this universe or in the Hereafter except by His will, His knowledge,
His judgment, Predestination, and except it being written on the Sacred Tablet (‫)اللوح المحفوظ‬, yet
this inscription is description, not foreordaining. The Destiny (‫)قضا‬, Fate (‫ )قدر‬and Will (‫ )المشيئة‬are
eternal attributes without ‘how’ (mode). Allah (‫ع ز َو َجل‬ َ ) knows (a thing) which is externally not
existing, as not existing externally. And He knows how it will be when He brings it into (external)
existence. Allah (‫عز َو َجل‬َ ) knows the existent, while in its state of existence, as existent, and He
knows how it will perish. Allah (‫عز َو َجل‬ َ ) knows the one who is standing, while in the state of
standing as standing, and when in the state of sitting, as sitting, without Allah’s (‫عز َو َجل‬ َ )
knowledge being changed, because of change in the sitting or standing (of a thing). For change
and alteration are attributes of the creation.

Explanation

How does Allah (‫عز َو َجل‬

َ ) create things?

From the tiny invisible particles (like proton, electron) to the mighty stars and heavens, everything
is known to Allah (‫عز َو َجل‬
َ ) prior to their creation. He created them with His prior knowledge.
Individual facts of these creatures along with their individual characteristics were there in Allah’s
(‫عز َو َجل‬
َ ) knowledge.

When Allah (‫عز َو َجل‬

َ ) wants to create a thing, He looks at its ‘fact’ which is there in His knowledge
and commands ‘Be’, and there it comes into existence. This is external existence of that fact
(thing).

It is in Quran - ُ‫يءٍ إِذَا أَ َردإنَاهُ أَن نقُو َل لَهُ كُن فَيَكُون‬

‫[ إِن َما قَ إولُنَا ِل َش إ‬A thing We want to create, We
only say 'Be', and there it is (it comes into existence)] (An Nahl - 40).

Before the command of ‘Be’, the things were in internal existence or in Allah’s (‫ع ز َو َجل‬
َ ) knowledge
as individual facets or units of His Knowledge. Internal or external existence, both are within the
Knowledge of Almighty. Nothing can come out of Allah's Unity (‫ت الہی‬ ِ ‫)ذا‬.

What is the meaning of the following verses?

ِ ‫( [ َفإِ َذا َسو إيتُهُ َونَف إَختُ فِي ِه مِن ُّروحِ ي َف َقعُوا لَهُ َس‬When Adam's ‫ عليه السالم‬body
It is in Quran - َ‫اجدِين‬
was created, Allah says) I breathed something (into it) out of My Soul.] (Al-Hijr - 29).

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 It is in Quran - ‫طي ًإرا ِبإِ إذنِي‬ ِ ِّ ِ‫([ َو ِإ إذ ت إَخ ُلقُ مِنَ الط‬Allah says to
َ ُ‫ين َك َه إيئَ ِة الطي ِإر ِبإِ إذنِي َفتَن ُف ُخ فِي َها َفتَ ُكون‬
Isa – ‫ )عليه السالم‬And when you make a bird-like shape from the mud and blow into it
your breath and it gets to life on My behest.] (Al-Ma’ida – 110).

The meaning of the above verses is giving life or external existence.

What is the meaning of giving life?

It is the reflection of Allah’s (‫ع ز َو َجل‬

َ ) Being on the fact of the creature. No sooner the command
of ‘Be’ is given, the thing appears in a specific shape.

What is the meaning of reflection of Allah’s ( ‫ع ز َو َجل‬

َ ) Being?

It is in Quran - ‫علِيم‬ ‫[ ه َُو الظاه ُِر َو إالبَاطِ نُ ۖ َوه َُو بِكُ ِِّل َش إ‬He is the Manifest (apparent) and the
َ ٍ‫يء‬
Immanent (hidden - but present throughout the material world) and He is the knower
of all things’] (Al-Hadeed – 3).

The reflection of Allah’s (‫عز َو َجل‬ َ ) Being means, the connection of the fact of the creature with
Allah’s (‫عز َو َجل‬
َ ) potentiality/attribute of being ‘Apparent’.

Allah (‫ع ز َو َجل‬

َ ) is Manifest (apparent). When He reflects this potentiality on the fact of a creature,
it also becomes apparent, or it comes into life (for a specific period). This is the reason our world
is known as ‘the World of Manifestation ' (Aalam-e-Shahadat - ‫)عالم شہادت‬. ِ

In our external existence, we are not separated from His Being. We are apparent within His
knowledge. Allah's (‫عز َو َجل‬
َ ) is knowledgeable, and His Knowledge is His attribute, therefore,
cannot be separated from Him.

The World of Manifestation (or our physical world) is made up of matter. To appear in this world,
we needed bodies of matter, which were provided to us.

After our death, these bodies must remain here. This is the reason our bodies are buried under the
ground in this world. Later they get decomposed and become part of earth.

Why are the things seen by us only in external existence and not seen when they are in Allah’s
(‫عز َو َجل‬
َ ) knowledge in internal existence?

When Allah (‫ع ز َو َجل‬

َ ) commands ‘Be’ to a fact, a contact with Allah’s attribute of being ‘Apparent’
is established and it becomes noticeable.

We will explain it by an example. When we look at a thing, the light gets reflected from that thing
into our eyes and we see that thing. If it is dark, we cannot see that thing.

Allah (‫ع ز َو َجل‬

َ ) is eternal and manifest (apparent). When Allah's Being reflects on the fact of a
thing, it also gets manifest and apparent.

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Our facts in Allah’s (‫عز َو َجل‬
َ ) knowledge before our creation can be seen only by Him. No one has
access to see those facts, except Allah (‫ع ز َو َجل‬
َ ).

Even in their external existence, many things are not known to us which is described as 'Knowledge
of Unseen' (‫)علم غيب‬.
ِ

CHAPTER (7)

‫علَ إي ِه الناس‬
َ ‫َما فطر ہللا‬

With what nature Allah (‫ع ز َو َجل‬

َ ) has created the people

‫اْلي َمان ثم خاطبهم وامرهم ونهاهم فَكفر من كفر ِب ِف إع ِل ِه وإنكاره وجحوده إالحق بخذِلن‬ ِ ‫خلق ہللا تَ َعا َلى إالخلق سليما من إالك إفر َو إ‬
‫ہللا تَ َعالَى ِإياه وآمن من آمن ِب ِف إع ِل ِه َو ِإ إق َراره وتصديقه ِبت إَوفِيق ہللا تَ َعالَى ِإياه ونصرته لَهُ أخرج ذُ ِ ِّرية آدم من صلبه فجعلهم عقالء‬
‫فط َرة َومن كفر بعد‬ ‫عن إالك إفر فأقروا لَهُ بالربوبية فَكَانَ ذَلِك مِ إن ُهم ِإي َمانًا فهم يولدون على ت إِلكَ إال إ‬ ِ ‫فخاطبهم َوأمره إم ِب إ‬
َ ‫اْلي َمان ونهاهم‬
‫علَ إي ِه وداوم‬
َ ‫ذَلِك فقد بدل َوغير َومن آمن َوصدق فقد ثَبت‬

Allah (‫عز َو َجل‬

َ ) created the creation free of both belief and disbelief, and then He addressed them,
commanding (for good) and prohibiting (from evil). Some people committed blasphemy through
actions, denial, and disbelief by going against the commandments of Allah (‫ع ز َو َجل‬ َ ) to refrain from
evil. Those who believed did so through righteous actions, testification, and affirmation, in view
of Allah (‫عز َو َجل‬َ ) guiding and supporting them.

(Before the creation of Adam - ‫)عليه السالم‬, Allah (‫عز َو َجل‬

َ ) brought forth the offspring of Adam (‫عليه‬
‫)السالم‬, from his loins as particles, and gave them intelligence. Then He addressed them and
commanded them to believe and forbade them from disbelief. They submitted to Him, confirming
Him as their Lord, which affirms their belief in Him. (This event happened before they came in
this world). Hence, they are born (with their natural disposition) of the state (of belief). Meaning,
they are conditioned to believe in Allah (‫عز َو َجل‬
َ ). Whosoever disbelieves thereafter, is changing
and altering his original state of belief, and whosoever believes and affirms, has conformed, and
remained steadfast.

‫اْلي َمان َو إالك إفر فعل إالعباد‬ ِ ‫َولم يجإ بر أحدا من خلقه على إالك إفر َو َِل على إ‬
ِ ‫اْلي َمان َو َِل خلقه ُمؤمنا َو َِل كَاف ًِرا َولَكِن خلقه إم أشخاصا َو إ‬
‫َويعلم ہللا تَعَالَى من يكفر فِي َحال كفره كَاف ًِرا فَإِذا آمن بعد ذَلِك علمه ُمؤمنا فِي َحال إي َمانه وأحبه من غير أَن يتَغَير علمه َوصفته‬
‫َو َجمِ يع أَفعَال إالعباد من إال َح َركَة والسكون كسبهم على إال َحقِيقَة َوہللا تَعَالَى خَالِق َها َوهِي كل َها بمشيئته َوعلمه وقضائه َوقدره‬

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Allah (‫عز َو َجل‬
َ ) did not constrain any of His creation to either believe or to disbelieve; nor did He
create them as believers or non-believers, but rather as people, with belief and disbelief being their
own act (of free will). Allah (‫عز َو َجل‬
َ ) knows the unbeliever, in his state of unbelief as an unbeliever,
and if he, thereafter, becomes a believer, Allah (‫عز َو َجل‬ َ ) knows him to be a believer in a state of
belief and likes him, without any change to His knowledge or attributes. All actions of the creation
of Allah (‫عز َو َجل‬َ ), whether in motion or stillness are truly acquired by them; yet Allah (‫عز َو َجل‬ َ )
is their creator. All of them are subjected to His Will (‫)المشيئة‬, Knowledge, Destiny (‫ )قضا‬and Fate
(‫)قدر‬.

CHAPTER (8)

‫عات محبوبة هلل والمعاصي مقدورة غير محبوبة‬

َ ‫الطا‬

Obedience is loved, and Sinfulness is not liked by Allah (‫عز َو َجل‬

َ )

‫اجبَة بِأ َ إمر ہللا تَعَالَى وبمحبته وبرضائه َوعلمه ومشيئته وقضائه َوتَ إقدِيره والمعاصي كل َها بِع إِلمِ ِه وقضائه‬
ِ ‫والطاعات كل َها كَانَت َو‬
َ ‫إ‬
‫َوتَقدِيره ومشيئته َِل بمحبته َو َِل برضائه َو َِل بأ إمره‬

All acts of obedience happen by the command of Love, Pleasing approval, Knowledge, Will,
Destiny (‫ )قضا‬and Fate (‫ )قدر‬of Allah (‫عز َو َجل‬
َ ). All acts of disobedience take place by His
Knowledge, Destiny (‫)قضا‬, Fate (‫ )قدر‬and Will, but not by His Love, Pleasing Approval and
Command.

Explanation

We all existed in Allah's (‫عز َو َجل‬ َ ) knowledge as His awareness. Allah (‫عز َو َجل‬ َ ) knows about
Himself and about His creatures. Together, this is known as Allah’s ( ‫عز َو َجل‬ َ ) knowledge. To
differentiate between Allah’s (‫عز َو َجل‬َ ) Knowledge about Himself and about His creatures, we say
Allah (‫عز َو َجل‬
َ ) knows about Himself and Allah ( ‫عز َو َجل‬
َ ) is aware of His creatures.

Allah (‫عز َو َجل‬

َ ) was aware about all his creations before their birth. For instance, Allah (‫ع ز َو َجل‬
َ )
knew a ‘horse’ as a ‘horse’ and a ‘tiger’ as a ‘tiger’. Among humans, He had knowledge of who
would be a believer or a disbeliever and who would become an Apostate and who will come to
believe after his initial disbelief.

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It is important to note that all human actions (good or bad) cannot come into existence unless
commanded by Allah (‫ع ز َو َجل‬ َ ). Allah (‫ع ز َو َجل‬
َ ) will not command a virtuous person to steal or vice
versa. Allah’s (‫عز َو َجل‬
َ ) knowledge about his servants is as per their fact or their nature which is
known to Allah (‫عز َو َجل‬ َ ). Your actions will appear as per your nature.

It is in Quran - ‫علِيم‬ ‫[ َوَّللاُ بِكُ ِِّل َش إ‬And Allah knows about everything.] (An-Noor - 64).
َ ٍ‫يء‬

One might be inclined to wonder how he/she existed in Allah’s (‫عز َو َجل‬ َ ) knowledge. We existed
in Allah's (‫عز َو َجل‬
َ ) knowledge as 'Probate Archetype' (Ain-e-Thabita - ‫)عي ِن ثابتہ‬.

What is Probate Archetype ( ‫?)عي ِن ثابتہ‬

A 'probate archetype' (‫ )عي ِن ثابتہ‬can be described as a unit of description about every single creation
of Allah (‫عز َو َجل‬َ ). It can also be defined as an 'individual fact of every creature which existed in
Allah's (‫عز َو َجل‬
َ ) knowledge.

When it was time for us to manifest in the external existence (in this world), our material body
came into existence as per the requirements of this world. Then Allah (‫عز َو َجل‬
َ ) associated a unique
soul conforming to our fact with it. When these two joined with our fact (person/innate) (‫)ذات‬, we
came into existence.

Thus, our creation is predicated on the convergence of three major components, namely, (i) the
'human self' or 'person/innate' (‫)ذات‬, the human body (‫)جسم‬, and human soul (‫)روح‬.

CHAPTER (9)

‫القَ إول فِي عص َمة إاْل َ إنبِيَاء‬

The statement about the infallibility of the prophets (‫)عليهم السالم‬

‫عن الصغَائِر والكبائر َو إالك إفر والقبائح َوقد كَانَت مِ إن ُهم زِلت وخطايا‬
َ ‫علَ إي ِهم الص َالة َوالس َالم كلهم منزهون‬
َ ‫واْلنبياء‬

The Prophets (‫ )عليهم السالم‬are infallible of all sins, whether major, minor, or disbelief, and of all
that which is detestable or distasteful. It may be that they commit some apparent lapses or
inaccuracies in choosing a good, rather than the better or best. The Prophets (‫ )عليهم السالم‬are
immediately alerted on such happening and are constantly directed by Allah (‫عز َو َجل‬ َ ) towards the
best.

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 CHAPTER (10)

‫علَ إي ِه َوسلم‬ ُ ‫القَ إول فِي الر‬

َ ‫سول صلى ہللا‬

The statement about the Apostle (‫)صلى ہللا عليه و آله وسلم‬

‫ط َولم‬ِّ ‫عبده َو َرسُوله َونبيه َوصفيه ونقيه َولم يعبد الصنَم َولم يُ إشرك بِاَلل تَعَالَى طرفَة عين ق‬
َ ‫علَ إي ِه الص َالة َوالس َالم َحبِيبه َو‬
َ ‫َو ُم َح ِّمد‬
ِّ‫يرة قط‬َ ِ‫ِيرة َو َِل َكب‬
َ ‫صغ‬َ ‫يرتكب‬

And Mohammad (‫)صلى ہللا عليه و آله وسلم‬, is Allah’s (‫عز َو َجل‬
َ ) beloved, His Servant, His Apostle, His
Prophet, His Pious one, and His Chosen One. He never worshipped idols, he never associated
anything with Allah (‫ع ز َو َجل‬
َ ), not even for a blink of an eye and he never committed a sin, major
or minor, ever.

Explanation
ً ‫ص َرا‬
It is in Quran - ‫طا ُم إستَقِي ًما‬ َ ُ‫مِن ذَ إنبِكَ َو َما تَأَخ َر َويُتِم نِ إع َمتَه‬
ِ َ‫علَيإكَ َويَ إه ِديَك‬ ‫[ ِليَ إغف َِر لَكَ َّللاُ َما تَقَد َم إ‬So that
Allah (‫ع ز َو َجل‬
َ ) may forgive your (Ummah's) past as well as future sins and may perfect His
blessings upon you (all) and keep your (Ummah) on the Right Path. (Al-Fath - 2)

While translating the above verse, some people relate the above verse with the person of Prophet
Mohammad (‫)صلى ہللا عليه و آله وسلم‬. That is not a correct understanding. Allah (‫عز َو َجل‬
َ ) swears to
testify the innocence and greatness of Prophet Mohammad (‫ )صلى ہللا عليه و آله وسلم‬throughout the
Quran.

It is in Quran - ‫ ِإ ۡن ه َُو ِإِل َوحۡ ى‬- ‫ع ِن ٱ ۡل َه َو ٰى‬

َ ُ‫ َو َما يَنطِ ق‬- ‫صاحِ بُ ُكمۡ َو َما غ ََو ٰى‬ َ ‫ َما‬- ‫َوٱلنجۡ ِم ِإ َذا ه ََو ٰى‬
َ ‫ضل‬
‫عل َمهُ ۥ َشدِيدُ ٱ ۡلقُ َو ٰى‬
َ ‫[ يُو َح ٰى‬By the star when it sets. Your companion (Apostle Muhammad
‫ )ﷺ‬neither erred intentionally nor unintentionally. He does not speak of his own desire.
It is the revelation revealed (to him). The Mighty in power (Allah (‫ع ز َو َجل‬ َ )) has taught
him the knowledge.] (An-Najm - 1-5)

It is in Hadith - It is narrated by Ibn Omer, Abu Huraira, and Anas (‫)رضئ ہللا تعالی عنہم‬.
(Prophet Mohammad - ‫ صلى ہللا عليه و آله وسلم‬told his companions) ‘I am not like you. I
live with my Sustainer (Rabbul Aalameen) who feeds and provides me with drink.’
(Bukhari, Muslim)

It is in Hadith - Narrated by Abu Hurairah (‫)رضئ ہللا تعالی عنہ‬. When Allah's Apostle
(‫ )صلى ہللا عليه و آله وسلم‬was asked since how long he is the Prophet, he replied, ‘When
Adam (‫ )عليه السال م‬had not yet had his spirit joined to his body (Tirmidhi).

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 It is in Hadith - It is narrated on the authority of Abdullah bin Umar (‫)رضئ ہللا تعالی عنہ‬
that when the Apostle of Allah (‫ )صلى ہللا عليه و آله وسلم‬was taken for the Night journey,
he was taken to Sidra-tul-Muntaha, which is situated on the sixth heaven, where
terminates everything that ascends from the earth and is held there, and where
terminates everything that descends from above it, and is held there. (It is with
reference to this that) Allah (‫عز َو َجل‬ ِّ ِ ‫[ ِإذإ يَ إغشَى‬When that which
َ ) said - ‫السد َإرةَ َما يَ إغش َٰى‬
covers covered the lote-tree.] (An-Najm - 16). He (the narrator) said: (It was) gold
moths. He (the narrator further) said: The Apostle of Allah (‫ )صلى ہللا عليه و آله وسلم‬was
given three (things): he was given five prayers, the concluding verses of Sura al-
Baqara, and remission for serious sins for those among his Ummah who associate not
anything with Allah (‫ع ز َو َجل‬
َ ). (Muslim, Book 1, Hadith # 338)

CHAPTER (11)

‫المفاضلة بَين الص َحابَة‬

Comparison between the Companions of the Prophet (‫صلى ہللا عليه و‬

‫)آله وسلم‬.

‫عفان ذُو النورين ثم‬ ُ ‫صديق ثم عمر بن إالخطاب إالف‬

َ ‫َاروق ثم عُثإ َمان بن‬ ِّ ‫علَ إي ِهم الص َالة َوالس َالم أَبُو بكر ال‬
َ ‫َوأفضل الناس بعد النبِيين‬
َ َ
َ‫عل إي ِهم أجإ َمعِين‬َ ‫رضوان ہللا‬
َ َ
‫ي بن أبي طالب المرتضى‬ ِّ ‫عل‬
َ

The best of people after the Apostles of Allah, (‫)عليهم السالم‬, is Abu Bakr As-Siddeeq (‫رضئ ہللا تعالی‬
‫)عنہ‬, then 'Umar bin al-Khattab Al-Faruq (‫ ;)رضئ ہللا تعالی عنہ‬then 'Uthman bin 'Affan Thun-Nurayn
(‫ ;)رضئ ہللا تعالی عنہ‬then Ali bin Abi Talib Al-Murtada (‫)رضئ ہللا تعالی عنہ‬.

CHAPTER (12)

‫َِل يكفر ُمسلم بذنب َما لم يستحله‬

Do not call a Muslim Kafir based on his sin unless he considers the
sin as permissible.

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‫ص َحاب َرسُول ہللا إِِل بِخَير َو َِل نكفر ُم سلما بذنب من‬ ‫عابدين ثابتين على إالحق َو َم َع إالحق نتوِلهم َجمِ يعًا َو َِل نذإكر أحدا من أَ إ‬
ِ ‫عنهُ اسإم إ‬
‫اْلي َمان ونسميه ُمؤمنا َحقِيقَة َويجوز ان يكون ُمؤمنا فَاسِ قًا غير كَافِر‬ َ ‫يرة إِذا لم يستحلها َو َِل نزيل‬ َ ِ‫الذُّنُوب َوإِن كَانَت َكب‬
The Sahaba were all (true) servants, steadfast on the true path, remained (always) with the truth,
and we declare our loyalty and love to all of them. We do not mention any of the Companions of
the Apostle of Allah (‫ )صلى ہللا عليه و آله وسلم‬except righteously. We (also) do not declare any Muslim
a blasphemer because of a sin, however grave, unless that Muslim considers the sin permissible.
Nor do we revoke the status of belief from him; and we continue to call him a believer, genuinely.
It is possible to be a sinful believer without being an unbeliever.

CHAPTER (13)

‫ذكر بعض من عقائد اهل السِّنة‬

Mention of some beliefs of Ahle Sunnah

َ ‫َو إالمسح على إال ُخفي ِإن سنة والتراويح فِي ل َيالِي شهر َر َم‬
ِ ‫ضان سنة َوالص َالة خلف كل بر َوف‬
‫َاجر َجائِزَ ة‬

Wiping the Shoes (that fulfill the conditions) is a Sunna. The Taraweeh in nights of the month of
Ramadan is Sunna. Praying behind sinful or pious believers, is permissible.

‫َو َِل نقُول إِن إال ُمؤمن َِل تضره الذُّنُوب َو َِل نقُول إِنه َِل يدإخل النار َو َِل نقُول إِنه يخلد فِي َها َوإِن كَانَ فَاسِ قًا بعد ان يخرج من الدُّ إنيَا‬
‫ُمؤمنا‬

We do not say that the believer is not harmed by sins, we do not say that the believer does not enter
Hellfire, nor do we say that a believer remains in Hellfire everlastingly even if he was a sinner if
he departed this life on a state of belief.

‫عن إالعُيُوب‬ َ ‫يع شرائطها خَا ِليَة‬ ِ ِ‫َو َِل ن ُقول ِإن َح َسنَاتنَا َم إقبُو َلة وسيئاتنا مغفورة َك َق إول المرجئة َو َلكِن ن ُقول من عمل َح َسنَة بِ َجم‬
‫علَ إي َها‬
َ ‫الردة واْلخالق السيئَة َحتى خرج من الدُّ إنيَا ُمؤمنا فَإِن ہللا تَعَالَى َِل يضيعها بل يقبل َها مِ إنهُ ويثيبه‬ ‫إالم إفسدَة َولم يُبإطِ ل َها إ‬
ِّ ِ ‫بالك إفر َو‬

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We do not say that our good deeds are definitively accepted, and our sins are forgiven, like the
followers of Murjiah (sect) do. Rather we say that whoever does a good deed fulfilling all its
conditions, free of invalidating flaws and nullifying contents, without having his deed annulled
through blasphemy and Riddah (departing Islam by deeds, actions, or words) until departing this
life on the state of belief, Allah (‫عز َو َجل‬
َ ) (In Sha Allah) will not repeal his good deeds, rather He
will accept them from him, and rewards him for that.

‫صاحب َها َحتى َماتَ ُمؤمنا فَإِنهُ ُمؤمن فِي َمشِيئَة ہللا تَ َعالَى ِإن شَا َء عذبه‬ َ ‫َو َما كَانَ من الس ِِّيئَات دون ال ِّشرك َو إالك إفر َولم يتب‬
َ ‫ع إن َها‬
‫عنهُ َولم يعذب بالنار أصال والرياء ِإذا َوقع فِي عمل من إاْل َ إع َمال فَإِنهُ يبطل أجره َو َكذَلِكَ إالعجب‬ َ ‫عفا‬
َ ‫بالنار َو ِإن شَا َء‬

As for sins, less than blasphemy and disbelief, for which the one who committed them did not
repent from, but died on the state of belief, then he is subject to Allah’s (‫عز َو َجل‬
َ ) Will, who may
punish him in Hellfire or forgive him, without punishing him at all. Associating pretention with
any deed leads to emptying its reward, and so is the case with arrogance.

CHAPTER (14)

‫آيَات إاْل َ إن ِبيَاء وكرامات إاْل َ إو ِليَاء حق‬

Miracles ordained to Prophets, and Marvels ordained to Awliya

Allah are all true.

َ‫ي إاْل َ إخبَار أَنه كَان‬ َ ‫واآليات ثَابِتَة لألنبياء والكرامات لألولياء حق واما التِي تكون ْلعدائه مثل ابليس َوفرإ‬
َ ‫ع إون والدجال فِي َما ُر ِو‬
‫ضي حاجات اعدائه استدراجا لَ ُهم‬ ِ ‫ضاء حاجاتهم َوذَلِكَ ِْلَن ہللا تَعَالَى يق‬
‫إ‬ َ َ‫َويكون لَ ُهم َِل نسميها آيَات َو َِل كرامات َولَكِن نسميها ق‬
‫وعقوبة ل ُهم فيغترون بِ ِه ويزدادون طغيانا َوكفرا َوكله َجائِز ُممكن‬ َ

Miracles ordained to the Prophets, and the Marvels ordained to Awliya Allah are all true.
Supernatural wonders performed by the enemies of Allah (‫عز َو َجل‬ َ ), such as Satan, Pharaoh, and
the Anti-Christ (Dajjal), which are recorded in narrations as having happened in the past, or will
happen in the future, are neither miraculous nor wondrous. Rather we believe, it is simply to
increase in their desires, because Allah (‫عز َو َجل‬
َ ) facilitates the needs (‫ )استدراج‬of His enemies to
captivate and punish them, so they are fooled, hence, they increase in tyranny and blasphemy. All
of that is permissible and possible.

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 CHAPTER (15)

‫ُرؤإ َية ہللا فِي إاآلخِ َرة‬

Allah’s (‫عز َو َجل‬

َ ) vision on the Day of Judgement

‫َوكَانَ ہللا تَعَالَى خَا ِلقًا قبل ان يخلق ورازقا قبل ان يرإ زق َوہللا تَعَالَى يرى فِي إاآلخِ َرة َويَ َراهُ إال ُمؤإ مِ نُونَ وهم فِي إالجنة بأعين رؤوسهم‬
‫بِ َال تَ إشبِيه َو َِل َكيإفية َو َِل يكون بَينه َوبَين خلقه َم َسافَة‬

Allah (‫ع ز َو َجل‬َ ) was eternally the Creator before He created, and the Provider before He provided.
Allah (‫عز َو َجل‬َ ) is seen in the Hereafter, and the believers in Paradise will see Him with their eyes,
without Tashbeeh, or a ‘how’ (modal), nor is there a physical distance between Him and His
creation.

CHAPTER (16)

ِ ‫تَ إع ِريف إ‬
‫اْلي َمان‬

The definition of Iman

‫يزيد َوي إنقص من ِج َهة إاليَقِين‬

ِ ‫يزيد َو َِل ينقص من ِج َهة إال ُمؤمن ب َها َو‬
ِ ‫اْل إق َرار والتصديق وإيمان أهل الس َماء َو إاْلَرإ ض َِل‬
ِ ‫اْلي َمان ه َُو إ‬
ِ ‫َو إ‬
َ
‫اْلي َمان والتوحيد متفاضلون فِي إاْل إع َمال‬ ِ ‫والتصديق والمؤمنون مستوون فِي إ‬
Al-Iman (faith) is testification and affirmation. The Iman of those in heavens and on earth does
not increase or decrease with respect to the content of (essential) faith, but (is vulnerable to)
increase and decrease with respect to the (level) of conviction and affirmation. All believers are
equal in Iman and Tawheed, but they vary in their deeds.

CHAPTER (17)

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 ِ ‫اْلس َإالم َو إ‬
‫اْلي َمان‬ ِ ‫عالقَة إ‬

The connection between Iman and Islam

‫اْلي َمان َو َلكِن َِل يكون ِإي َمان ِب َال اسالم َو َِل‬ ِ ‫ط ِريق ال ُّلغَة فرق بَين إ‬
ِ ‫اْلس َإالم َو إ‬ َ ‫واِلسالم ه َُو الت إسلِيم واْلنقياد ْلوامر ہللا تَ َعا َلى فَمن‬
‫اْلس َإالم والشرائع كل َها‬ ِ ‫يُوجد ِإس َإالم ِب َال ِإي َمان وهما كالظهر َم َع إالبَطن َوالدِّين اسإم َواقع على إ‬
ِ ‫اْلي َمان َو إ‬
Islam is submission and surrender to the commands of Allah (‫عز َو َجل‬ َ ). Linguistically, there is a
difference between Iman (faith) and Islam, but there cannot be Islam without Iman, and there is no
Iman without Islam as they are like the inner and outer part (of the same thing). Faith (‫ )الدِّين‬is a
term covering Iman and Islam, and all revealed laws.

Explanation

Arabic linguists agreed on the definition of ‘Iman’ as linguistically meaning a ‘conviction (a firmly
held belief)’ (‫ )تصديق‬in the heart.

Imam Abu Hanifa (‫)رضئ ہللا تعالی عنہ‬, his followers Imam Tahawi, Imam Maturidi and Imam
Juwaini who was the follower of Imam Shafi’i, and others say that Iman is only conviction in the
heart, and it excludes actions. They also deny that Iman increases or decreases.

Some scholars consider Iman as ‘testimony and action’ (‫ )قول و عمل‬and it does increase and
decrease. What these scholars mean that, testimony by heart is the bare minimum of Iman.
Testimony by tongue is better, and showing Iman by your actions of limbs, meaning following the
tenets of Islam in the spirit of a good Muslims for the sake of Allah (‫ )رضئ ہللا تعالی عنہ‬and His
Apostle (‫ )صلى ہللا عليه و آله وسلم‬is the best. They do not say that a sinful Muslim is out of the fold
of Islam, as is the case with Kharijites.

There are two well-known Imams of Islamic theology, namely (i) Imam Al-Ash’ari (874-936 CE)
the founder of the Ash’ari school of thought in Islamic theology. He was Sunni Shafi’i. (ii) Imam
Maturidi (853-944), the founder of Maturidi school of thought in Islamic theology. He was Sunni
Hanafi.

Both Ash’ari and Maturidi schools are clear in all aspects of Islamic theology. Ahle Sunnah, all
over the world follow the Imams in Islamic theology in the same way as they follow 4 Imams of
the school of thought in Islamic Fiqh, (Abu Hanifa, Malik, Shafi’i, and Ahmed bin Hanbal) (‫رضئ‬
‫)ہللا تعالی عنہم اجمعين‬.

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 CHAPTER (18)

‫معرفتنا ِباَلل تَ َعالَى‬

Our knowledge about Allah (‫عز َو َجل‬

َ )

‫إس يقدر اُحإ دُ ان يعبد ہللا حق ِعبَادَته َك َما ه َُو أهل لَهُ َولكنه‬
َ ‫صفَاته َولَي‬ ِ ِ‫نَ إع ِرف ہللا تَ َعالَى حق َم إعرفَته َك َما وصف نَفسه فِي ِكتَابه ِب َجم‬
ِ ‫يع‬
‫يعبده بأ َ إمره َك َما إام َرهإ بكتابه َوسنة َرسُوله َويَ إستَ ِوي إال ُمؤإ مِ نُونَ كلهم فِي إالمعرفَة َو إاليَقِين والتوكل والمحبة والرضاء َوا إلخ إَوف‬
ِ ‫اْلي َمان فِي َذلِك ويتفاوتون فِي َما دون إ‬
‫اْلي َمان فِي َذلِك ُكله‬ ِ ‫والرجاء َو إ‬

We can know Allah (‫ع ز َو َجل‬ َ ) righteously, by what He attributed Himself in His Book, about
Himself and His attributes. No one can pray to Allah (‫عز َو َجل‬ َ ) perfectly as He deserves to be
prayed, but (the best way is) one prays to Him according to His commandments, as He described
in His Book, Al-Quran and which are elaborated and explained in the Sunnah of His Apostle (‫صلى‬
‫)ہللا عليه و آله وسلم‬. All believers are equal (in being charged to seek) knowledge, conviction, reliance,
love, satisfaction, fear, hope, and belief. However, they differ in other than the aforementioned
beliefs.

CHAPTER (19)

‫عة إاْل َ إنبِيَاء َوا إلمِ يزَ ان والحوض‬

َ ‫شفَا‬
َ

The intercession of prophets (‫)عليهم السالم‬, the scale for weighing the
deeds, and the reservoir (‫ )الحوض‬of Prophet (‫)صلى ہللا عليه و آله وسلم‬
on the Day of Judgement.

‫ضعَاف َما يستوجبه العَبإد تفضال مِ إنهُ َوقد يُعَاقب على الذنب عدِل‬ ‫عادل قد يُ إعطي من الث َواب أَ إ‬ َ ‫َوہللا تَعَا َلى متفضل على عباده‬
‫إ‬ َ ‫إ‬
‫علَ إي ِه َوسلم لل ُمؤإ مِ نين المذنبين َوْلهل ال َكبَائِر‬
َ ‫علَ إي ِهم الس َالم حق وشفاعة النبِي صلى ہللا‬ َ
َ ‫مِ إنهُ َوقد ي إعفُو فضال مِ إنهُ وشفاعة إاْل إنبِيَاء‬
َ ‫مِ إن ُهم المستوجبين إالعقَاب حق ثَابت َووزن اْل إع َمال بالميزان يَ إوم ال ِقيَا َمة حق وحوض النبِي‬
‫علَ إي ِه الص َالة َوالس َالم حق‬ ‫إ‬ َ ‫إ‬

Allah (‫ع ز َو َجل‬

َ ) is just and generous with His servants. He may give them a greater reward than
they deserve, all due to His generosity. He may punish (the sinners) for their sins because He is
‘Just’ and may forgive them because of He is generous. The intercession of the Prophets (‫عليهم‬
‫ )السالم‬is a fact. And the intercession of our Prophet (‫ )صلى ہللا عليه و آله وسلم‬for the sinful believers
and those among them who committed grave sins and are (potentially) deserving punishment, is

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an established fact. Weighing the deeds on the scale on the Day of Judgment is a fact. The
Reservoir of the Prophet (‫ )الحوض الكوثر‬is a fact.

CHAPTER (20)

‫ا إلجنة َوالنار َِل تفنيان‬

Paradise and Hell will remain for ever

‫ع َل إي ِهم حق َجائِز َو إالجنة‬

َ ‫ت يَ إوم إال ِقيَا َمة حق َو ِإن لم تكن َل ُهم إال َح َسنَات فَطرح الس ِِّيئَات‬
ِ ‫صوم ِب إال َح َسنَا‬
ُ ‫َو إالقصاص فِي َما بَين إال ُخ‬
‫َوالنار مخلوقتان َِل تفنيان أبدا َو َِل يفنى ِعقَاب ہللا تَ َعالَى وثوابه سرمدا َوہللا تَ َعالَى يهدي من يَ َشاء فضال مِ إنهُ ويضل من يَشَاء‬
ِ ‫عدِل مِ إنهُ وإضالله خذِلنه َوتَ إفسِير الخذِلن ان َِل يوفق ال َعبإد ِإلَى َما يرضاه َوه َُو عدل مِ إنهُ َو َكذَا عُقُوبَة المخذول على إالم إع‬
‫صيَة‬

Retribution on the day of Judgement of the people who have usurped the rights of others is a fact.
It will be done through redistribution of the rewards (of their good deeds to the people who were
subjected to their suppression). If they have no rewards (for their good deeds) left, then
redistributing the burden of evil deeds to them (from the people who were subjected to their
injustice) is a truthful possibility. Paradise and Hellfire (have already been created, and) exist
today, and will never perish. The (Houries in Paradise) shall never die. The punishment and the
reward of Allah (‫عز َو َجل‬
َ ), never ceases as it is everlasting. Allah (‫ع ز َو َجل‬
َ ) guides whomsoever He
wants because of His generosity. And He misguides whomsoever He wants out of His justice, and
His misguiding is the result of forsaking the servant, and the meaning of forsaking consists in not
facilitating him to attain the approval of Allah (‫ع ز َو َجل‬
َ ) , which is just from Him. And punishing
the forsaken because he committed sins is just.

CHAPTER (21)

‫عذَاب ا إلقَبإر‬
َ

The torment of Grave

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‫طان‬ ِ ‫اْلي َمان من ال َعبإد إال ُمؤمن قهرا وجبرا َولَكِن نقُول ال َعبإد يدع إ‬
َ ‫اْلي َمان فَحِ ينَئِ ٍذ يسلبه مِ إنهُ الش إي‬ ِ ‫طان يسلب إ‬ َ ‫َو َِل يجوز ان نقُول ِإن الش إي‬
- ‫الروح ِإلَى إال َج َسد فِي قَبره حق وضغطة إالقَبإر وعذابه حق كَائِن إللكفار كلهم‬ ِّ ‫وسؤال ُمنكر َونَكِير حق كَائِن فِي إالقَبإر وإعادة‬
‫َارسِي ِة‬ِ ‫صفَات ہللا عز اسإمه فَ َجائِز القَ إول ِب ِه سوى إال َيد ِب إالف‬ ِ ‫يء ذكره إالعل َماء ِب إالف‬
ِ ‫َارسِي ِة من‬ ‫ولبعض عصاة إال ُمؤمنِينَ حق َجائِز وكل َش إ‬
‫َويجوز ان يُقَال )بروىء خدأَي( عز َوجل ِب َال تَ إش ِبيه َو َِل َكيإفية‬

It is not permissible for us to say, ‘Satan pulls faith from mankind forcefully, while they are not
willingly to do so.’ Rather we say, ‘when a man abandons his faith, Satan snatches it from him.’
The questioning in the grave, by Munkar and Nakeer, is a fact. The rejoining of the soul to the
body (in the grave for questioning) of people is a fact. The tightening of the grave and the
punishment therein is an inevitable fact affecting all blasphemers and some sinful believers.

Everything about the attributes of Allah (‫عز َو َجل‬ َ ), which the scholars quoted in the Persian
language may be mentioned (as such), with exception of Yad (which literally may mean hand). It
may be said ‘bro khodai’ (‫( )بروىء خدأَي‬which literally may mean the face of God). Allah (‫ع ز َو َجل‬
َ )
is exalted and glorified, above the attributes of the creation, without likening Him to the creation
nor a ‘how’ (modal).

CHAPTER (22)

‫معنى ا إلقرب والبعد‬

The meaning of nearness and remoteness

َ ‫ط ِريق طول إالم َسافَة وقصرها َولَكِن على معنى إالك ََرا َمة والهوان والمطيع قريب مِ إنهُ بِ َال ك‬
‫َيف‬ َ ‫إس قرب ہللا تَعَالَى َو َِل بعده من‬
َ ‫َولَي‬
‫َيف والقرب والبعد واْلقبال َيقع على المناجي َو َكذَلِكَ جواره فِي إالجنة َو إال ُوقُوف يين َي َد إي ِه ِب َال َكيإفية‬
َ ‫والعاصي بعيد مِ إنهُ ِب َال ك‬
Being close to or far from Allah (‫عز َو َجل‬
َ ) does not refer to spatial distance, great or small. Rather
these refer to the honor rank or disgrace (of someone). Hence, the obedient (servant) is close to
Him, without a ‘how.’ And the sinner is far from Him, without a ‘how.’ Closeness, and remoteness
can be felt by the person in his heart while he is supplicating to Allah (‫ع ز َو َجل‬
َ ).

Proximity to Allah (‫ع ز َو َجل‬

َ ) in Paradise and standing between His hands are without a ‘how’.

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 CHAPTER (23)

‫القَ إول فِي تفاضل آ َيات ا إلقُ إرآن‬

The distinction between the verses of the Quran

‫صاحِ ف َم إكتُوب وآيات إالقُرإ آن فِي معنى إالك ََالم كل َها مستوية فِي‬ َ ‫علَ إي ِه َوسلم َوه َُو فِي إال َم‬
َ ‫َو إالقُرإ آن منزل على َرسُول ہللا صلى ہللا‬
‫ي ِْلَن إال َمذإكُور فِي َها جالل ہللا تَعَالَى وعظمته‬
ِّ ِ‫َضيلَة الذِّكر وفضيلة إال َمذإكُور مثل آيَة إالكُرإ س‬ ِ ‫ظ َمة اِل ان لبعضها ف‬ َ َ‫َضيلَة َو إالع‬
ِ ‫إالف‬
‫إس للمذكور‬ َ ‫َضيلَة الذِّكر فَحسب مثل قصة إالكفار َولَي‬ ِ ‫َضيلَة الذِّكر وفضيلة إال َمذإكُور ولبعضها ف‬ ِ ‫صفَاته فاجتمعت فِي َها فضيلتان ف‬ ِ ‫َو‬
َ ‫إ‬
‫الصفَات كل َها مستوية فِي العظمة َوالفضل ِل تفَاوت بَين َها‬ َ ‫إ‬ َ ‫إ‬
ِّ ِ ‫فِي َها فضل وهم الكفار َو َكذلِكَ اْل إس َماء َو‬

The Quran was revealed to the Prophet of Allah (‫ )صلى ہللا عليه و آله وسلم‬and it is inscribed in the
Mus-haf (book form). The verses of the Quran by their objectivity are equal in honor and
magnificence. However, some have (a combination) of honor, in addition to the glory of the
content. An example is the verse of kursi (‫ي‬ ِّ ِ‫ )آيَة إالكُرإ س‬which mentions the Majesty, Glory, and
attributes (of perfection) of Allah (‫عز َو َجل‬
َ ). Hence, it has a combination of honor, the honor of
being a Glorious Quranic verse, and the Glory of what is mentioned in it. Other verses have the
honor of being glorious. An example is the verses describing the story of blasphemers, there is no
honor to those who are mentioned in the verses because they are blasphemers. Similarly, all Divine
Names of Magnificence and the Attributes of Perfection are equal in their honor and magnificence;
there is no difference among them.

CHAPTER (24)

‫أَبنَاء َرسُول ہللا َوبنَاته‬

The sons and daughters of Prophet Mohammad (‫صلى ہللا عليه و آله‬
‫)وسلم‬.

‫علَ إي ِه َوسلم َوفَاطِ َمة ورقية َوزَ إينَب َوأم كُ إلثُوم كن َجمِ يعًا بَنَات َرسُول ہللا‬ َ ‫وقاسم وطاهر َوإِب َإراهِيم كَانُوا بني َرسُول ہللا صلى ہللا‬
‫يء من دقائق علم الت إوحِ يد فَإِنهُ يَ إنبَغِي لَهُ ان ي إعتَقد فِي إال َحال َما ه َُو الص َواب ِعندإ‬ ِ ‫علَ إي ِه َوسلم َوإِذا أشكل على إ‬
‫اْل إن َسان َش إ‬ َ ‫صلى ہللا‬
‫إ‬ ُ ‫إ‬ َ ِّ
‫عالما فيسأله َوِل يَسعهُ تاخير الطلب َوِل ي إعذر بِال ُوقوفِ فِي ِه َويكفر إِن وقف َوخير المِ إع َراج حق من رده‬ َ َ ‫ہللا تَعَالَى الى ان يجد‬
‫فَ ُه َو ُم إبتَدع ضال‬

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Qasem, Taher and Ibrahim (‫ )رضئ ہللا تعالی عنہم‬are the sons of the Apostle of Allah (‫صلى ہللا عليه و‬
‫)آله وسلم‬. Fatima, Ruqayyah, Zaynab, and Ummu-Kulthoom ( ِّ‫ )رضئ ہللا تعالی عنہن‬are all the daughters
of the Prophet of Allah (‫)صلى ہللا عليه و آله وسلم‬.

If a believer faces obscurity in some of the details of Monotheism, he must submit to the correct
belief, which Allah (‫عز َو َجل‬
َ ) wants it to be believed, till such time he finds a (Sahih-ul-Aqeedah)
Shaikh of Ihsan to ask (and learn from him). He should not delay in seeking knowledge, for
hesitation to seek is not excusable, and ignoring seeking (Sahih Iman) may lead to blasphemy.
‫ إ‬is a fact. Hence, whoever
The ascending of the Prophet (‫ )صلى ہللا عليه و آله وسلم‬to heavens (‫)المِ إع َراج‬
‫ إ‬is a deviant and an evil innovator.
denies (‫)المِ إع َراج‬

CHAPTER (25)

َ ‫أَ إش َراط السا‬

‫عة‬

Signs of the Hour

‫ع َال َمات يَ إوم إال ِقيَا َمة‬

َ ‫علَ إي ِه الس َالم من الس َماء َو َسائِر‬
َ ‫َو ُخ ُروج الدجال ويأجوج ومآجوج وطلوع الش إمس من م إغ ِرب َها ونزول عِي َسى‬
‫ص َراط ُم إستَقِيم‬ ِ ‫على َما َوردت بِ ِه إاْل َ إخبَار الصحِ ي َحة حق كَائِن َوہللا تَعَالَى يهدي من يَشَاء إِلَى‬

The emergence of Dajjal, and Yajooj and Majooj, the rising of the sun from the West, the
descending of Isa (‫ )عليه السالم‬from heavens, are all inevitable facts, so are all the other signs of the
Day of Judgment as narrated in authentic Ahadith.

And Allah (‫عز َو َجل‬

َ ) guides whomsoever He wills to the right path.

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