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ربأ ك الأ ه ق الف يوف ت الك اب ان بن ث عم الن ة نيف ي ح ب أ م ظ ع ال ام م ل المنسوب ل

هه ن عالى ع ت للاه ي ض ر (هـ 051تـ )

:اعتنى به

محمد بن يحيى بن محمد النينوي الشافعي

غفر اهلل تعالى له ولوالديه وللمؤمنين

AL-FIQH AL-AKBAR (THE GREAT FIQH)

Attributed to:

Al-Imam Al-A’tham Abu Hanifah (Rahimahu Allahu Ta‘ala) (80-150 H) Commentary by:

Muhammad bin Yahya bin Muhammad an-Ninowy

May Allah Ta’ala forgive him, his parents and all believers.

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بسم هللا الرحمن الرحيم

Bismillah, praise be to Allah, Lord of the worlds, and may the best of peace and blessing

be on our beloved Prophet Muhammad, sallallahu alayhi wa aalihi wa sallam, and on his

descendants, and may Allah Ta’ala be pleased with all his honorable companions who

raced to embrace Islam, sacrificed for the truth, and suffered to ensure the spread of this

beautiful message.

This is a translation with some comments and explanations of the famous text of Al-Fiqh

Al-Akbar, which is attributed to Al-Imam Al-A’tham Abu Hanifah Annu’maan bin

Thabet Al-Kufi, who passed away in the year 150 from the Hijra of the best of the

creation, sallallahu alayhi wa aalihi wa sallam.

Being an Aqeedah (essentials of belief) text written at such an early time by such a pious

and righteous leading imam of Ahlus Sunnah wal Jama’a, gives it an extra well worthy

attention. Therefore, many of our beloved Shuyukh, may Allah be pleased with them and

protect them, devoted months and years to explain it and elucidate on it, most notably

among the recent ones, the Imam of his time, and the Usuli of his era, Al-Allama Mulla

Ali Al-Qari Al-Hanafi, rahimallahu Allah Ta’ala1.

The text reflects the essentials of Islamic Faith, as manifested by our As-Salaf As-Salaeh

(pious predecessors). It must be noted though, that while the Hanafi scholars adhere to

Imam Abu Mansur Al-Maturidi’s (d. 333 H) school of theology, but they accept this text

in a general way as being attributed to the Imam Abu Hanifah, despite the fact that

applying the rules of “Hadith and Isnaad” authentication, the chain of transmitters of this

book to Imam Abu Hanifah cannot be substantiated authentically. This is because there

are two famous narrations, and both are weak according to the general mass of the

scholars of Hadith. The first chain is narrated from Abu Bakr Al-Kasani, through Al-Ala’

As-Samarqadni, through Abu Mu’in An-Nasafi, through Husayn bin Ali Al-Khatali,

through Ali bin Ahmad Al-Farisi, through Nusayr bin Yahya, through Abu Muti’ Al-

Balakhi, to Imam Abu Hanifah. Abu Muti’ is a Just Faqih, but he is characterized with

weak memorization and inaccurate transmission, and was not authenticated by any

scholar of (Jar’h and Ta’dil) authentication and discarding of chains and narrators. In

fact, he was declared weak by most, “liar” by Ar-Razy, and “suspicious” by others.

Hence, despite the fact that this text contains lots of truths in it, one cannot claim that this

is the actual words of Imam Abu Hanifah for certain. The second Isnaad is through

Muhammad bin Muqatel, through Isaam bin Yusuf, through Hammad bin Abi Hanifah, to

his father Abu Hanifah. This chain is also problematic in many ways as well; most

notably Muhammad bin Muqatel is weak, among others. Obviously the fact that some

great Hanafi scholars accepted it and even wrote explanations of it, endorses the case for

authenticating it in general. Some non-Hanafi scholars stated that this text is authentic as

well without providing an authentic Sanad or a reason. Because Abu Muti’ Al-Balakhi

was a Hanafi, and a narrator from Abu Hanifah, it quite possible that he narrated it, yet

the attribution to Abu Hanifah may be accurate in the overall meaning, but the wording of

the text maybe less accurate, as Abu Muti’ could have narrated the meaning rather than

the exact words, but Allah knows best. It is noteworthy that some Hanafi scholars have

declared Abu Muti’ as “thiqah” or a trustworthy narrator, hence accepting his narrations

without any question, thus elevating his “transmission” status, nevertheless, this is not the

opinion of the mass scholars of Hadith. Abu Muti’ happens to be the narrator for the

another book attributed to Imam Abu Hanifah; Al-Fiqh Al-Absat, also. Finally, what

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gives us a general comfort about this text and its general attribution of the Imam, is that

the authentic Tahawiy text in Aqidah, which came or century or so later, represents an

authentic Hanafi creed documentation, and it shares almost all if not all the major points

of Al-Fiqh Al-Akbar.

My work in serving this honorable text besides translation was to classify it under

chapters relevant to a certain Aqeedah or Fiqh topics. On a few occasions, when I felt that

the reader of this text could use some extra elaboration to further clarify an ambiguous

statement, I inserted my comments in the text but put them between brackets to identify

them and distinguish them from the statements of the Imam, radiya’Allahu anhu. I also

added footnotes when I felt an extra explanation may be necessary. Sometimes I left

some variations in the original text between bigger brackets }{ to indicate this variation. I

noted the variations from different original manuscripts that contain different wordings.

I have also put the Arabic text of the Imam, rahimahu Allah, next to the direct English

translation of it, this way the reader can follow through step by step with the ability to

compare and contrast. The explanations and comments on this aqeedah text, are as the

text itself, based strictly on the Glorious Qur’an, authentic Sunnah, and the reliably

transmitted knowledge from the schools of Ahlus Sunnah wal Jama’a, namely the Hanafi

School, the Shafi’i School, the Maliki school, and the “virtuous” Hanbali2 school, may

Allah be pleased with them all.

The full explanation version to Al-Fiqh Al-Akbar is ready to be published, may Allah

make this and all of our efforts in our positive scale on the Day of Judgment, benefit

humanity from them, enable us to be a reason to guide people to Him, and keep us

steadfast on the path of Haqq.

Muhammad bin Yahya bin Muhammad an-Ninowy (may Allah Ta’ala forgive his shortcomings)

Masjid Al-Ikhlas, Colorado, March 1995

1. Ta’ala: when attributed to Allah, it means: He is above being attributed with non-befitting attributes,

and above being described with non-suitable characteristics of the creation. All attributes of the creation

are non-befitting and non-suitable to Him, subhanahu wa Ta’ala. In fact, attributing Allah Ta’ala, with any

attribute of the creation leads to instant blasphemy. All attributes of the creation are attributes of

imperfection if attributed to Allah Ta’ala.

2. The vast majority of Ahlus-Sunnah wal Jama’a are represented by the four remaining schools of Fiqh

(Hanafi, Shafi’iy, Maliky, and the non-anthropomorphist Hanbalis), and the two traditional schools of

Sunni theology which Ahlus Sunnah have traditionally for over a thousand years now been in-line with, the

school, of Imam Abu Mansoor Al-Maturidi, radiyallahu anhu, and the Ash’ari schoo, in addition to the old

existing Ath’ari school. There is virtually no difference between them, except in some minor views. It is

worth noting, that all Ahlus Sunnah wal Jama’a are united in matters of Tawheed (monotheism),

specifically (Tanzeeh) which means that Allah Ta’ala is The Creator, and does not resemble any creation

in any aspect. Tanzeeh is contrary to Tash’beeh (anthropomorphism). In fact, all sects other than Ahlus

Sunnah wal Jama’a who fall under the umbrella of Islam, are almost unanimous with Ahlus Sunnah in

matters of the attributes of Allah, and His existence. As early as about a thousand years ago, the pious

Hanbali imam, the grandson of Sayyidina Abu Bakr Assiddeeq, radiyallahu anhu, and the leading imam of

Ahlus Sunnah of his time, Abu Al-Faraj Abdur-Rahmaan ibn Al-Jawzi Al-Hanbali Al-Bakri, radiyallahu

anhu, who is from the pious predecessors cited serious criticism of a Hanbali faction at his time who

adopted anthropomorphism and Nasb (animosity towards Ahlul Bayt as a reaction to the excesses of the

Shia), as their mainstream ideology and called it “Sunni”. Anthropomophists are those who take select

literal views about Allah Ta’ala, which attributes to Him human yet undefined characters. i.e that Allah

Ta’ala resembles a human being in an unknown or undefined way, as they attribute to Him Ta’ala actual

physical hands, fingers, feet, legs, lips, eyes, mouth, hips, laughing, descending, ascending, occupying a

space, coming and going, putting” his foot” in hellfire, getting bored, etc. The description is close to an

implicit portrayal of a human king-like entity or a “super human being with superpowers.

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Al-Fiqh Al-Akbar,

Attributed to Al-Imam Al-A’dham Abu Hanifah, radiya Allahu anhu.

باب التوحيد:The basics of Monotheism (Tawheed):

أصل التوحيد وما يصح االعتقاد عليه يجب أن قال اإلمام األعظم أبو حنيفة رضي اهلل تعالى عنه: يقول:

Al-Imam-ul-A’dham Abu Hanifah, may Allah be pleased with him, said: The basics of

monotheism (Tawheed)1, and that which makes faith (Iman) valid, that one says:

منت باهلل، ومالئكته، وكتبه، ورسله، والبعث بعد الموت والقدر خيره وشره من اهلل تعالى، آ -0 والحساب، والميزان، والجنة، والنار، وذلك حق كله.

1. I believe in Allah (The Creator), His angels, His books, His messengers, resurrection

after death, fate, whether good and bad is from Allah Ta’ala, the accounting, the scale,

hellfire, and paradise, all is true.

واهلل تعالى واحد ال من طريق العدد، ولكن من طريق أنه ال شريك له، لم يلد ولم يولد، ولم يكن له -2 .حدكفوا أ

2. Allah is One, not in a numerical sense, but in the sense that He has no partner – "Say:

He is Allah The One; Allah the Samad2 ; He begets not, nor was He begotten; and there is

nothing comparable to Him."

1- Monotheism: means Tawheed. Tawheed of Allah means: The Absolute Uniqueness of The One, The One

who nothing else is like Him Tawheed entails knowing The Creator, by His befitting attributes indicating

His absolute uniqueness and Oneness. Notice that Al-imam Abu Hanifah (r.a.) is among the early Imams of

the Salaf (pious predecessors), and he is mentioning the Islamic Tawheed as one. This refutes the evil

innovation that seeks to divide Tawheed into three kinds (i.e. rububiyyah, uluiyyah, and asma wa sifat).

Know, may Allah guide you, that such classification was never mentioned in the Qur’an, nor was it ever

taught or even mentioned by the Prophet, sallallahu alayhi wa aalihi wa sallam, through out his entire life,

nor any of Ahlul Bayt or the Sahaba al-Kiram ever even mentioned it, nor any of the massive numbers of

Taabi’een nor Tabi’at-Taabi’een. In matters of high sensitivity such as Tawheed, one should exercise the

utmost efforts to adhere to the Tawheed as in the Qur’an and authentic Sunnah, as they suffice the believer

from anything else innovated by fallible people.

2- As-Samad: it is mentioned in the 2nd

ayah of Surat Al-Ikhlaas, aka: surat At-Tawheed, and it is among

the names of Superiority of Allah Ta’ala. As-Samad means: The One who is not in need of anything for

anything, yet everything is in need of Him for everything.

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.ء من خلقه ي، وال يشبهه شال يشبه شيئا من األشياء من خلقه -3

3. He does not resemble anything of His creation, nor does anything among His creation

resemble Him (in any respect).

يزال بأسمائه وصفاته الذاتية والفعلية. لم يزل وال -4

4. He has eternally1 existed, and will everlastingly

2 exist, with His names and attributes.

Him and His actions (not subject to change)3.

اإلرادة. أما الذاتية: فالحياة والقدرة والعلم والكالم والسمع والبصر و -5

5. As for the attributes relating to Him, they are: Life, Power, Knowledge, Kalam,

Hearing, Sight, and Will.

وأما الفعلية: فالتخليق والترزيق واإلنشاء واإلبداع والصنع، وغير ذلك من صفات الفعل. -6

6- As for the attributes relating to His actions, they are: Creating, Sustenance,

Originating, Making, Fashioning, and other attributes of actions.

، لم يحدث له صفة وال اسم.ئهوأسما لم يزل وال يزال بصفاته -7

7. He has eternally existed, and will everlastingly exist, with His attributes and names;

neither attribute nor name was created (i.e. subject to change).

لم يزل عالما بعلمه، والعلم صفته في األزل. -8

8. He has eternally been The All-Knowing with His knowledge, and His knowledge (just

like the rest of His attributes) is an eternal attribute of His.

.في األزل ته ادرا بقدرته، والقدرة صفوق -9

9. He has eternally been The Omnipotent with Power His Power, and His power is an

eternal attribute of His.

1. Eternal: when eternal or eternity is added to Allah’s attributes, it means an absolute eternity with no

beginning,as beginning is a thing, and Allah is The Creator of everything. Also beginning entails time, and

Allah is The Creator of time. It is a reflection of the Arabic word: Al-Azali.

2. Everlasting: it means without an end. (Al-Abadi). Both The Eternal and Everlasting are the English

translation of the ayah: (هو األول واآلخر), which means: He is the Eternal with no beginning and The

Everlasting with no end. It does not mean the first and the last, like some erroneous translations.

3. Imam Abu Hanifah, radiyalahu anhu, is referring to the consistency that Allah and His attributes exist

eternally and everlastingly without being subject to change. Change can only imply imperfection

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.في األزل ته وخالقا بتخليقه، والتخليق صف -01

10. He has eternally been The Creator, by Creating, and His creating is an eternal

attribute of His.

األزل، والمفعول الفاعل هو اهلل تعالى، والفعل صفته في ففي األزل، ته وفاعال بفعله، والفعل صف -00.مخلوق، وفعل اهلل تعالى غير مخلوق

11- He executes His actions. His actions are an eternal attribute of His. The one who

executed the actions is Allah Ta’ala, and His actions are an eternal attribute of His. The

subject affected by His actions is a creation, yet His actions are not created (like the rest

of His attributes).

وصفاته في األزل غير محدثة وال مخلوقة ، فمن قال إنها مخلوقة أو محدثة أو وقف أو شك فيها -02.اهلل تعالىفهو كافر ب

12- His 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 Ta’ala.

باب القرآن الكريم:The Glorious Qur’an:

والقرءان كالم اهلل تعالى في المصاحف مكتوب، وفي القلوب محفوظ، وعلى األلسن مقروء، وعلى -03ل، ولفظنا بالقرءان مخلوق، وكتابتنا له مخلوقة، وقراءتنا له مخلوقة، صلى اهلل عليه وسلمالنبي منـز

.والقرءان غير مخلوق

13. The Qur'an is the Kalam (speech) of Allah Ta’ala, written in books (masahef),

preserved in the hearts, recited on the tongues, and revealed to the Prophet, sallallahu

alayhi wa sallam. Our utterance of the Qur'an is created, our writing of the Qur’an is

created, and our recitation of the Qur'an is created, but the Qur'an (as an attribute “of

Kalam” of Allah) is not created.

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، وعن عليهم الصالة والسالم في القرءان حكاية عن موسى وغيره من األنبياء تعالى وما ذكره اهلل -04بليس، فإن ذلك كله كالم اهلل تعالى إخبارا عنهم، وكالم اهلل تعالى غير مخلوق وكالم موسى فرعون وا

، ال كالمهم.{قديم فهو }وغيره من المخلوقين مخلوق، والقرءان كالم اهلل تعالى

14- What Allah Ta’ala mentioned in the Qur'an about Musa (Moses) and other Prophets –

alayhem assalatu wassalam - and also about Pharaoh and Satan, all of it is Allah’s Kalam,

informing us about them. Allah’s Kalam is not created, but the speech of Musa and other

creation is created. The Qur’an is the Kalam of Allah Ta’ala, hence, it is not created,

unlike the creation.

وقد كان اهلل تعالى متكلما، ولم يكن كلم ،وسمع موسى كالم اهلل تعالى:} وكلم اهلل موسى تكليما{ -05د كان اهلل تعالى خالقا في األزل ولم يخلق الخلق } ليس كمثله شىء وهو السميع موسى، وق

.هو له صفة في األزل الذيالبصير{ فلما كلم اهلل موسى، كلمه بكالمه

15- Musa (Moses), alayhi assalam, received the Kalam of Allah Ta’ala, as Allah Ta’ala

mentioned (which means): “and Allah addressed Musa in speech.” Therefore, Allah

Ta’ala was always attributed with Kalam in eternity, before revealing anything to Musa.

Allah Ta’ala, was always The Creator in eternity, even without having created anything. :

“Nothing is like Him, and He is attributed with Hearing and Sight.” When Allah

addressed Musa, He did so with His Kalam which is an eternal attribute of His.

باب مخالفة صف ات اهلل عزوجل للحوادث:

The Creator is not similar to the creation in anyway

.وصفاته كلها بخالف صفات المخلوقين -06

16- All of His attributes are unlike the attributes of the creation.

.يعلم ال كعلمنا -07

17- He is attributed with knowledge, which is unlike our knowledge.

.قدر ال كقدرتناوي -08

18- He is attributed with Power, which is unlike our power.

.يرى ال كرؤيتناو -09

19- He is attributed with Sight, which is unlike our sight.

.يتكلم ال ككالمنا، ويسمع ال كسمعنا -21

20- He is attributed with Kalam, which is unlike our speech, and He is attributed with

Hearing, which is unlike our hearing.

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.آلة وال نحن نتكلم باآلالت والحروف، واهلل تعالى يتكلم بال -20 حروف

21- We speak by means of tools (organs, parts, limbs,sounds), and letters (alphabets).

Allah Ta’ala’s speech is without letters (alphabets) nor tools or means (organs, parts,

limbs, sounds, etc.).

.والحروف مخلوقة، وكالم اهلل تعالى غير مخلوق -22

22- Letters (alphabets) are created. Yet Allah’s Kalam is not created.

باب جوهر التوحيد ومايجب هلل عزوجل:The Core of Tawheed (monotheism):

.ء ال كاألشياء يوهو ش -23

23- He is an “entity/thing”, but unlike other entities/things.

.ء إثباته بال جسم وال جوهر وال عرض يومعنى الش -24

24- The intended meaning of saying He is a "thing," is to merely affirm His existence, but

He is not a body1, nor substance. Neither is He composed of parts of a whole, nor is He a

wholesome entity without parts.

وال حد له. -25

25- He does not have limits nor ends2.

.وال ضد له، وال ند له -26

26- He does not have equals or comparables.

له.وال مثل -27

27- There is nothing similar to Him.

1. Allah Ta’ala is not a body, nor is He a matter that has a mass and occupies space. Allah Ta’ala is

The Creator of mass, matter, space, bodies and physics. The laws of physics do not limit Him, but

He certainly is The Creator of physics and its laws. Attributing Allah Ta’ala with a body, human

attributes, body organs, or limbs leads to blasphemy. Allah is The Creator and is not similar to

any creation in any way.

2. Allah Ta’ala is not attributed with limits nor ends, because limits, ends, space, place, directions,

time, above, below, and everything else are all His creation. He, subhanahu wa Ta’ala, existed

eternally when nothing else existed, i.e. no place, no space, no directions, no limits, no above, no

below, no earth, no heavens, no planets, absolutely nothing but Allah. All those were brought into

existence by Allah. He, Ta’ala, willed for their creation without having a need for them. Need

entails imperfection and deficiency, because needs mean dependence and reliance, hence,

imperfection. Similarly, change entails imperfection. Hence, Allah Ta’ala is not subject to change,

nor His attributes. Furthermore, attributing Allah Ta’ala with being confined to the sky, heaven,

or above the 7th

heaven, sitting on a throne, consisting of organs and limbs, being a mass,

governed by space or time, being limited by His creation….etc., is the core of anthropomorphism

(Tashbeeh), which negates Islam. Allah is The Creator, and He does not resemble the creation in

anyway. Nothing is like Him.

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باب التفويض في المتشابه من اآليات في توحيد اهلل تعالى وصف اته مع نفي الكيف عنه سبحانه:Submitting to Allah (Tafweedh) in the Mutashabihaat of Ayahs1, without a how/modality:

فما ذكره اهلل تعالى في القرءان، من ذكر }وله يد ووجه ونفس كما ذكره اهلل تعالى في القرءان -28.{الوجه واليد والنفس فهو له صفة بال كيف

28- He has (attributed to Himself meanings of) a Yadd (literal meaning is a Hand), Wajh

(literal meaning is Face), and Nafs (literal meaning is Self); as Allah Ta’ala mentioned in

the Qur’an. }Hence, what Allah Ta’ala mentioned about the Yadd, Wajh, and Nafs, are

attributes (meanings) He attributed to Himself, without a “how” (modality){.

)وهذا رد على من أراد تحديد معنى اليد يده قدرته أو نعمته، ألن فيه إبطال الصفة وال يقال إن -29

واإلمام يشير إلى أن اآلية التي ورد فيها ذكراليد هي من اآليات ،وتفسيرها على أنها القدرة أو النعمة حصرا

مع تعالى في ذلك هو تفويض المعنى مطلقا إلى للا وسبيل النجاة تعالى، المتشابهة التي اليعلم حقيقتها وكنهها إال للا

أو جزء من ل أنها عضو من كه أو جارحة وأجل وعال عن مشابهة المخلوقات فاليقال يد حقيقية له ا تنزيهنفي الكيف

وهو قول أهل ألن هذا من سمات المخلوقين، ومن وصف للا تعالى بمعنى من معاني البشر فقد كفر(،جسم مركب .القدر واإلعتزال

29- It should not be said that His Yadd means His power or His bounty (definitively,

exclusively, or an designated assigned interpretation of Yadd), because such (a

designation is by definition an) interpretation may negate the meaning (Allah willed), for

this is the method of the Qadariyyah (pre-desintationists) and the Mu'tazilah (total free

will).

.ولكن يده صفته بال كيف -31

31- Rather, His Yadd is His attribute without a “how” (modality), (as there cannot be a

how, because it is not similar to the creation, it is not limbs, organs, part, etc., a modality

or a “how” is inapplicable to Allah Ta’ala).

.وغضبه ورضاه صفتان من صفاته بال كيف -30

30- His Anger and Pleasure, are two attributes from His attributes without a “how”

(modality).

1. The Ayat of the Qur’an are classified as per Surat Al-Imran, ayah 7, into two types; Ayat Mutashabihaat

and Ayat Muhkamaat. Linguistically, The Muhkamat verses are those who linguistically and intellectually

cannot accept but one meaning, such asقل هو للا أحد: which can only mean that Allah is One. The other

verses, Ayat Mutashabihaat, are those ayat who linguistically and intellectually may accept more than one

meaning. An example would be (يد للا فوق أيديهم) which means if translated literally: the hand of Allah is

above their hands; yet attributing Allah with limbs or organs leads to blasphemy, hence, Imam Abu

Hanifah articulated the way of the pious predecessors in understanding such “Mutashabihaat” words.

That is to believe in such verses and then submit their entire meaning to Allah (Tafweedh). Furthermore,

Imam Abu Hanifah, warned from assigning a specific meaning to such verses, even if those meanings are

facilitated linguistically and do not contradict the attributes of Perfection of Allah Ta’ala. In summary:

submit the meaning to Allah Ta’ala, and believe in the Ayah on the basis the “Nothing is like Him”.

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باب القضاء و الخلق:The Creating and Decree:

.اهاهلل تعالى عالما في األزل باألشياء قبل كون ء وكان يخلق اهلل تعالى األشياء ال من ش -32

32- Allah Ta’ala created things out of nothing (He brought entities from the state of non-

existence into the state of existence), and He had knowledge of them in eternity, before

their creation.

الذي قدر األشياء وقضاها وهو -33

33- He is The One who willed and decreed for all things to happen.

ء إال بمشيئته وعلمه وقضائه وقدره وكتبه في اللوح يكون في الدنيا وال في اآلخرة شوال ي -34.المحفوظ ولكن كتبه بالوصف ال بالحكم

34- Nothing happens in this universe or in the hereafter except by His will, His

knowledge, His Judgment, His Decree, and except it being written in the Sacred Tablet

(Al-Lawh Al-Mah’foodh), yet this inscription is description (of what will happen because

of His eternal Knowledge of everything), not foreordaining (in the meaning of forcing his

creation to do what they do and stripping them from the capacity to choose and execute

their choice).

.والقضاء والقدر والمشيئة صفاته في األزل بال كيف -35

35- The Ruling (Qada’), Decree (Qadar) and Will are eternal attributes without “how”

(modality).

يعلم اهلل تعالى المعدوم في حال عدمه معدوما، ويعلم أنه كيف يكون إذا أوجده، -36

36- Allah Ta’ala knows the non-existent, while in its state of non-existence, as

non-existent. And He knows how it will be when He brings it into existence.

.ويعلم اهلل تعالى الموجود في حال وجوده موجودا، ويعلم أنه كيف يكون فناؤه -37

37- Allah Ta’ala knows the existent, while in its state of existence, as existent, and He

knows how it will perish.

11

ذا قعد علمه قاعدا في حال قعوده من غير أن -38 ويعلم اهلل تعالى القائم في حال قيامه قائما، وا .يتغير علمه، أو يحدث له علم

38- Allah Ta’ala 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 knowledge being

changed, or new knowledge added to Him.

.األحوال يحدث في المخلوقين اختالف األحوال{ }ختالف اإلولكن التغير و -39

39- For change and alteration are attributes of the creation (not The Creator).

باب الفطرة :The neutral birth capacity (Fitra):

نكاره -41 خلق الخلق سليما من الكفر واإليمان، ثم خاطبهم وأمرهم ونهاهم، فكفر من كفر بفعله وا قراره وتصديقه بتوفيق اهلل تعالى إياه وجحوده الحق بخذالن اهلل تعالى إياه، وءامن من ءامن بفعله وا

ونصرته له.

41- Allah Ta’ala created the creation free of (intrinsically birth-acquired information

about) both belief or disbelief, and then He addressed them commanding and prohibiting

them. Some people committed blasphemy by their own actions, denial, and disbelief in

the truth for Allah Ta’ala abandoned them. Those who believed did so by their own

actions, testimony, and affirmation, for Allah Ta’ala guided and supported them.

أخرج ذرية ءادم عليه السالم من صلبه على صور الذر، فجعل لهم عقال. فخاطبهم وأمرهم -40يمانا، فهم باإليمان ونهاهم عن الكفر فقال:} ألست بربكم{؟ فأقروا له بالربوبية فكان ذلك منهم إ

يولدون على تلك الفطرة، ومن كفر بعد ذلك فقد بدل وغير، ومن ءامن وصدق فقد ثبت عليه وداوم.

40- He brought forth the offspring of Adam, alayhi assalam, from his back in the form of

particles, and gave them intelligence. Then He addressed them and commanded them to

believe and forbade them from disbelief. Then they submitted to His Godhood, which

affirmed their belief in Him. Hence, they are born (on the fitra) in this state (in which

they were initially exposed to the environment of belief). Whosoever disbelieves

thereafter is therefore changing and altering (their original spiritual state of belief), and

whosoever believes and affirms has persisted and remained steadfast.

12

باب أفعال العباد بين التخيير المطلق و التسييرالمطلق:Actions of the creation between the total freedom of choice and the absolute lack thereof:

ولم يجبر أحدا من خلقه على الكفر وال على اإليمان. وال خلقهم مؤمنا وال كافرا، ولكن خلقهم -42.أشخاصا، واإليمان والكفر فعل العباد

42- He did not force any of His creation to either disbelieve or to believe; nor did He

create them as believers or non-believers, but rather as people (capable of choosing).

Belief and disbelief is their own act.

ذا ءامن بعد ذلك علمه مؤمنا في حال إيمانه، من يعلم اهلل تعالى من يكفر في حال كفره كافرا فإ -43.غير أن يتغير علمه وصفته

43- Allah Ta’ala knows the unbeliever, in his state of unbelief, as an unbeliever. If he

thereafter becomes a believer, Allah Ta’ala knows him to be a believer in a state of belief

and loves him, without any change to His Knowledge or Attributes.

وجميع أفعال العباد من الحركة والسكون كسبهم على الحقيقة، واهلل تعالى خالقها، وهي كلها -44 بمشيئته وعلمه وقضائه وقدره.

44- All actions of the creation, whether motion or standstill are truly acquired by them;

yet Allah Ta’ala is their creator. All of their acts are executed by His Will, Knowledge,

Ruling, and Decree.

ته وقضائه وتقديره والطاعات كلها ما كانت واجبة بأمر اهلل تعالى وبمحبته وبرضائه وعلمه ومشيئ -45

45- All acts of obedience are executed by the command, Love, Pleasure, Knowledge,

Will, Ruling, and Decree of Allah Ta’ala.

والمعاصي كلها بعلمه وقضائه وتقديره ومشيئته ال بمحبته وال برضائه وال بأمره. -46

46- All acts of disobedience take place by His Knowledge, Ruling, Decree and Will, but

not by His Love, Pleasure and Command.

13

باب صف ات النبياء وعصمتهم وبيان مق ام سيدنا رسول اهلل صلى اهلل تعالى عليه وآله وسلم:

The Prophets Attributes, their infallibility, and the high status of our Master Muhammad, sallallahu alayhi wa aalihi wa sallam:

الصغائر والكفر والقبائح وقد كانت منهم و الكبائر واألنبياء عليهم الصالة والسالم منـزهون عن -47.ايازالت وخط

47. The Prophets, Alayhem assalatu wassalam, are infallibles of all sins, whether major,

minor, or disbelief, and of all that is detestable/distasteful. It may be, however, that they

commit insignificant lapses and inaccuracies (those may not necessarily be true errors, as

they may indicate choosing the good, not the best. Secondly and most importantly, the

Prophets, alayhem assalam, are immediately alerted to any lapses, and constantly

directed by Allah towards the best).

، ولم يعبد ومنتقاه نبيه وصفيه و وعبده ورسوله حبيبه ومحمد رسول اهلل صلى اهلل عليه وسلم، -48.، ولم يرتكب صغيرة وال كبيرة قط الصنم، ولم يشرك باهلل طرفة عين قط

48. Muhammad, sallallahu alayhi wasallam, is His beloved, His worshipper, His

Messenger, His Prophet, His pious one, and His Chosen One. He never worshipped idols,

he never associated anything with Allah, not even for a blink of an eye, and he never

committed a sin whether major or minor, ever.

14

باب الخلف اء الراشدين وكونهم على الحق وأهمية اتباعهم ووالئهم رضي اهلل تعالى عنهم:The Righteous Caliphates, their righteous path and the importance of following and supporting them may Allah be pleased with them:

صلى اهلل عليه وسلم: أبو بكر الصديق رضي اهلل عنه، ثم عمر بن النبي وأفضل الناس بعد -49 ثم علي بن أبي طالب ذي النورين رضي اهلل عنه، ثم عثمان بن عفان رضي اهلل عنه، الخطاب

، نتوالهم في عبادتهم ومع الحق على الحق اهلل تعالى، ثابتين ين دابع، المرتضى رضي اهلل عنه جميعا.

49. The best of people after the Messenger of Allah, sallallahu alayhi wasallam, are Abu

Bakr as-Siddeeqq radiya’Allahu anhu, then 'Umar bin al-Khattab Al-Faruq radiya’Allahu

anhu; then 'Uthman bin 'Affan Thu-Nurayn (the one with two noors (lights))

radiya’Allahu anhu; then 'Ali bin Abi Taleb Al-Murtada (the chosen one) radiya’Allahu

anhu. They were all (true) worshippers, steadfast on the true path, remained (always)

with the truth in their worship, and we declare our loyalty (following and love) to all of

them.

. إال بخير صلى اهلل عليه وسلم وال نذكر أحدا من أصحاب رسول اهلل -51

51. We do not mention any of the Companions of the Messenger of Allah except

righteously.

باب عدم تكفير المسلم بالذنوب :The danger of accusing a sinful Muslim with blasphemy:

ن كانت كبيرة إذا لم يستحلها، -50 وال نزيل عنه اسم اإليمان وال نكفر مسلما بذنب من الذنوب وا . ونسميه مؤمنا حقيقة، ويجوز أن يكون مؤمنا فاسقا غير كافر

50. We 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 (deviant) without being a blasphemer.

15

باب المسح والتراويح:Wiping the shoes and praying Taraweeh:

.نة والمسح على الخفين س -52

52. Wiping the Shoes is a Sunnah.

.نة ضان س م هر ر ش ليالي والتراويح في -53

53. Taraweeh in nights of the month of Ramadan is a Sunnah.

باب جواز الصالة خلف البر والف اجر من المؤمنين وأن اإليمان يزيد وينقص: The increase and decrease of Faith (Iman):

والصالة خلف كل بر وفاجر من المؤمنين جائزة. -54

54. Praying behind sinful or pious believers, is permissible.

ن كان فاسقا بعد -55 نه ال يدخل النار، وال إنه يخلد فيها وا وال نقول إن المؤمن ال تضره الذنوب. وا .ا أن يخرج من الدنيا مؤمن

55. 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, as long as he departed this life on a state of belief.

كقول المرجئة ولكن نقول المسئلة مبينة مفصلة: وال نقول إن حسناتنا مقبولة، وسيئاتنا مغفورة -56من عمل حسنة بشرائطها خالية عن العيوب المفسدة والمعاني المبطلة، ولم يبطلها حتى خرج من

.الدنيا، فإن اهلل تعالى ال يضيعها بل يقبلها منه ويثيبه عليها

56. We do not say, that our good deeds are (definitively) accepted, and our sins are

forgiven, like the Mur’ji’ah. Rather we say that whoever does a good deed fulfilling all

its conditions, free of invalidating flaws and nullifying contents, without having those

deed voided through blasphemy and negating the faith. (departing Islam by deeds,

actions, or words) until departing this life on the state of belief, Allah Ta’ala will not

repeal his good deeds, rather He accepts it from him, and rewards him for it.

16

كان من السيئات دون الشرك والكفر ولم يتب عنها حتى مات مؤمنا فإنه في مشيئة اهلل وما -57ن شاء عفا عنه ولم يعذبه بالنار أبدا. تعالى إن شاء عذبه، وا

57. As for sins less than blasphemy and disbelief, for which the one who committed them

did not repent from them, but died on the state of belief, then he is subject to Allah

Ta’ala’s will, which may punish him in Hellfire or forgive him, without punishing him at

all.

باب الشرك الصغر:The Conspicuous Shirk:

من األعمال فإنه يبطل أجره، وكذا العجب.والرياء إذا وقع في عمل -58

58. Associating ostentation with any deed leads to voiding its reward, and so would

arrogance.

باب المعجزات والكرامات واإلستدراج:Miracles (Mu’jizat), supernatural wonders (karamat) and luring:

واآليات لألنبياء والكرامات لألولياء. -59

59. Miracles (mu’jiza) are ordained to the Prophets, and the supernatural wonders

(karama) ordained to the pious people (awliya), }are all true{.

17

لهم ال ويكون مما روي في األخبار أنه كان وأما التي تكون ألعدائه مثل إبليس وفرعون والدجال -61، وذلك ألن اهلل تعالى يقضي حاجات أعدائه ، ولكن نسميها قضاء حاجات نسميها ءايات وال كرامات

.ال يستحيل نا و كفرا، وذلك كله ممكن طغياويزدادون فيغترون به وعقوبة، لهم استدراجا

61. Supernatural wonders performed by the enemies of Allah, such as Satan, Pharaoh and

the Dajjal, which are recorded in narrations as having happened in the past or will happen

in the future, are neither (sign of honorable) miracles nor (sign of honorable) supernatural

wonders. Rather we believe it is simply to facilitate their desires, because Allah Ta’ala

facilitates the needs (istidraaj) of His enemies to lure them further and punish them, so

they are fooled (a false sense of superiority/success reinforced by an increased

absenteeism of Allah in their conscious observance), and they increase in their tyranny

and blasphemy. All of that is permissible and not impossible.

:باب وجوب الزلية ونفي التشبيه عن اهلل تعالى وصف اته

Eternity and negating (Tashbeeh) anthropomorphism regarding the Attributes of Allah:

.وكان اهلل خالقا قبل أن يخلق، ورازقا قبل أن يرزق -60

60. Allah Ta’ala was eternally The Creator before He created (anything), and The

Sustainer before He sustained (anything).

تعالى يرى في اآلخرة، ويراه المؤمنون وهم في الجنة بأعين رؤوسهم بال تشبيه وال كيفية وال واهلل -62 يكون بينه وبين خلقه مسافة.

62. Allah Ta’ala is seen in the Hereafter, and the believers in Paradise will see Him with

their eyes without Tashbeeh (anthropomorphism; attributing Him with attributes of the

creation), or a “how” modality, nor (does that vision imply that) there is a physical

distance between Him and His creation.

18

باب اإليمان وأن أهله في أصله سواء:Believers are equal in the essence of Iman:

.بالجنان والتصديق باللسان واإليمان هو اإلقرار -63

63. Al-Iman (Faith/Belief) is uttering by the tongue and belief in the heart.

يمان أهل السماء واألرض ال يزيد وال ينقص -64 من جهة المؤمن به ويزيد وينقص من جهة اليقين } وا

.{والتصديق

64. The Iman (faith/belief) of those in heavens and on earth does not increase or decrease

}with respect to the actual (essential) faith, but (is subject to) increase and decrease with

respect to the (level) of conviction and affirmation{.

مستوون في اإليمان والتوحيد متفاضلون في األعمال. والمؤمنون -65

65. All believers are equal in Iman (essential faith) and Tawheed (monotheism/absolute

uniqueness of The Creator ), but they vary due to their deeds.

.تعالى واإلسالم هو التسليم واالنقياد ألوامر اهلل -66

66. Islam is submission and surrender to the commands of Allah Ta’ala.

67- ، ، وال إسالم بال إيمان ففي طريق اللغة فرق بين اإليمان واإلسالم ولكن ال يكون إيمان بال إسالم .هما كالظهر مع البطن و

67. Linguistically, there is a difference between Iman (faith) and Islam, but there cannot

be Iman (faith) without Islam, and there is no Islam without Iman (faith), they are like the

outer and inner part (of one thing).

19

باب معرفة اهلل تعالى:Knowing Allah Ta’ala:

اإليمان واإلسالم والشرائع كلها.والدين اسم واقع على -68

68. Faith (Deen) is a term covering Iman (faith) and Islam, and all revealed laws.

بجميع صفاته. نعرف اهلل تعالى حق معرفته كما وصف نفسه -69

69. We can (only) know Allah Ta’ala righteously by what He attributed Himself in His

Book with all His attributes (of Perfection).

بكتابه } لكنه يعبده بأمره كما أمر ،وليس يقدر أحد أن يعبد اهلل تعالى حق عبادته كما هو أهل له -71

.صلى للا تعالى عليه وآله وسلم{ وسنة رسوله

71- No one can worship Allah Ta’ala as Allah deserves to be worshipped, but one

worships Him according to His commands, }as He commanded in His Book and the

Sunnah (Prophetic way)of His Messenger(sallallahu alayhi wa aalihi wa sallam){

واليقين والتوكل والمحبة والرضاء والخوف والرجاء واإليمان، ويستوي المؤمنون كلهم في المعرفة -70 ويتفاوتون فيما دون اإليمان في ذلك كله.

70- All believers are equal knowledge, conviction, reliance, love, satisfaction, fear, hope,

and the belief in that. But they differ in other than the essential belief in the

aforementioned.

باب أن ن عأ م اهلل تعالى فضل وعق ابه عدل:The endowments of Allah Ta’ala are due to His generosity and punishment from Him is just:

يستوجبه العبد تفضال منه واهلل تعالى متفضل على عباده، عادل، قد يعطي من الثواب أضعاف ما -72

72- Allah Ta’ala is generous with His worshippers, and Just. He may give them a greater

reward than they deserve, all due to His generosity.

20

وقد يعاقب على الذنب عدال منه، وقد يعفو فضال منه. -73

73- He may punish for their sins because He is Just, and may forgive them because of His

generosity.

باب شف اعة النبياء والشف اعة العظمى للحبيب المصطفى صلى اهلل عليه وآله وسلم والميزان والحوض:The intercession of the Prophets, the Mizaan, the Basin, and the intercession of our beloved Prophet, sallallahu alayhi wa aalihi wa sallam:

.وشفاعة األنبياء عليهم الصالة والسالم حق -74

74- The intercession of the Prophets, alayhem assalatu wassalam, is a fact.

.المستوجبين للعقاب حق نبي للمؤمنين المذنبين وألهل الكبائر منهم الوشفاعة -75

75- And the intercession of our Prophet, alayhi assalatu wassalam, for the sinful believers

and for those among them who committed grave sins and are (consequently) deserving of

punishment, is an established fact.

.ل بالميزان يوم القيامة حق ووزن األعما -76

76. Weighing the deeds on the scale on the Day of Judgment is a fact.

.وحوض النبي حق -77

77. The Basin of the Prophet, alayhi assalatu wassalam, is a fact.

حق طرح السيئات عليهم فوالقصاص فيما بين الخصوم يوم القيامة فإن لم يكن لهم حسنات، -78.جائزو

78. Retribution among enemies on the Day of Judgment is a fact, (by transferring of their

good deeds to their righteous enemies). If they have no good deeds (left), then

transferring the burden of evil deeds (of their righteous enemies) is a possible fact.

21

والتموت الحور العين أبدا. .ا مخلوقتان اليوم ال تفنيان أبدوالجنة والنار -79

79. Paradise and Hellfire (are already created, and) exist today, and will never perish.

The Hur-ul’een (spouses in Paradise) shall never die.

.ا د م ر س ه اب و ث ال ى و ال ع ت اهلل اب ق ى ع فن وال ي -81

80. The punishment and the reward of Allah Ta’ala, never ceases everlastingly.

باب الهداية والضالل:The Guidance and Misguidance :

.واهلل تعالى يهدي من يشاء فضال منه -80

81. Allah Ta’ala guides whomsoever He wants because of His generosity.

ضالله خذالنه، وتفسير الخذالن: أن ال يوفق العبد إلى ما ي -82 رضاه ويضل من يشاء عدال منه، وا .منه، وهو عدل منه

82. And He misguides whomsoever He wants out of His justice, and His misguiding (of

His creation) is by abandoning him, and the meaning of abandoning is not facilitating for

him to attain the Pleasure of Allah. This is Allah’s Justice.

وكذا عقوبة المخذول على المعصية. -83

83. so is punishing the abandoned (creation) because of committed sins (is also just).

22

: إن الشيطان يسلب اإليمان من عبده المؤمن قهرا وجبرا، ولكن نقول: العبد نقوليجوز أن وال -84اإليمان فإذا تركه فحينئذ يسلبه منه الشيطان.يدع

84. It is not permissible for us to say: "Satan yanks faith away from mankind forcefully,

and unwillingly”. Rather we say: "when the person abandons his faith, then Satan seizes

it from him."

باب عالم البرزخ والسؤال:

The next world –in the grave- (Al-Barzakh):

.في القبر حق كائن وسؤال منكر ونكير -85

85. The questioning (shortly after death) by Munkar and Nakeer is a fact.

عادة الروح إلى ال -86 .د في قبره حق جسوا

86. The rejoining of the soul (and mind) to the body (shortly after death for questioning)

in the grave is a fact.

.ؤمنينوضغطة القبر حق وعذابه حق كائن للكفار كلهم ولبعض عصاة الم -87

87. The tightening of the grave and the punishment therein is an inevitable fact affecting

all blasphemers and some sinful believers.

23

باب التشديد على االعتصام بالتنزيه ونفي التشبيه عن اهلل جل وعال:Emphasis on pure Tawheed and avoiding Tashbeeh (anthropomorphism):

سوى اليد بالفارسية }وكل ما ذكره العلماء بالفارسية من صفات اهلل تعالى صفاته فجائز القول به، -88.{، ويجوز أن يقال ) بروى خدا ( بال تشبيه وال كيفية

88. Everything about the attributes of Allah Ta’ala, which the scholars quoted in the

Persian language maybe mentioned (as such), with exception of Yadd (which literally

may mean hand). It is permissible to say: "bro khodai” (which literally may mean the

face of The Creator,") Exalted and Glorified above the attributes of the creation He is,

(that said, but) without likening Him to the creation and without a “how” (modality).

وليس قرب اهلل تعالى وال بعده من طريق طول المسافة وقصرها ولكن على معنى الكرامة والهوان، -89، والعاصي بعيد عنه ب .ولكن المطيع قريب منه بال كيف ال كيف

89. Being Close to or far from Allah Ta’ala does not refer to spatial distance, great or

small. Rather it refers to the honor rank or disgrace (of someone). Hence, the obedient

(worshipper) is close to Him, without a ‘how” (modality). And the sinner is far from

Him, without a “how” (modality).

ناجي.والقرب والبعد واإلقبال يقع على الم -91

91. Closeness, farness or approaching is applicable to the beseecher.

وكذلك جواره في الجنة، والوقوف بين يديه بال كيف -90

90. Proximity to Allah Ta’ala in Paradise and standing between His Yad’ayn (literally

would mean two hands) are without a “how”. (The Imam considers these meanings as

“mutashabeh”, hence, the proximity mentioned does not entail physical distance, and

between Yad’ayn ( His hands) does not refer to limbs, organs nor places or spaces, it

means standing before Him, and that does not entail physical distance, or place).

24

باب فضائل آيات القرآن:The status of the Qur’anic verses:

ل على رسول -92 اهلل وهو في المصحف مكتوب. والقرءان منـز

92. The Qur’an was revealed onto the Messenger of Allah, and it is inscribed in the

“Mus’haf” (collections of leaves on which the Glorious Qur’an was written).

لة والعظمة. إال أن لبعضها فضيلة الذكر وءايات القرءان في معنى الكالم كلها مستوية في الفضي -93مثل ءاية الكرسي. ألن المذكور فيها جالل اهلل وعظمته وصفته، فاجتمعت فيها وفضيلة المذكور

.فضيلتان: فضيلة الذكر، وفضيلة المذكور

93. The verses of the Qur’an, reflecting the objectives (of the verses), are all equal in

honor and magnificence; some, however, are have (a combination) of its own honor, in

addition to the honor of its content. An example is Ayatul-Kursi, because it mentions the

Majesty, Glory, and attributes of Allah. Hence, it has a combination of honor, the honor

of being a Glorious Qur’anic verse, and the Glory of what’s mentioned in it (the Glorious

Attributes of Allah).

وهم الكفار.فيها فضل لمذكور لالكفار، وليس قصةولبعضها فضيلة الذكر فحسب مثل -94

94. Other verses have the honor of being a Glorious ayah only. An example is (ayahs

containing) the story of blasphemers, there is no honor in the mentioned (in the ayah

here), because they are blasphemers.

ال تفاوت بينهما. والفضل م ظ الع وكذلك األسماء والصفات كلها مستوية في -95

95. Similarly, all the Names (of Superiority) and the Attributes (of Absolute Uniqueness)

are equal in their honor and magnificence; there is no difference among them.

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باب آل بيت النبي صلى اهلل تعالى عليه وآله وسلم:The household of the Prophet, sallallahu alayhi wa aalihi wa sallam:

وقاسم ماتا على الكفر، وأبو طالب عمه مات كافرا. }ما{ووالدا رسول اهلل صلى اهلل عليه وسلم -96براهيم كانوا بني رسول اهلل، وفاطمة ورقية .كن جميعا بنات رسول اهلل وزينب وأم كلثوم وطاهر وا

96. The parents of the Messenger of Allah did }not{ die on Kufr (non-Islam), and Abu

Taleb, his uncle, died as Kafir (non-Muslim)1. Qasem, Taher and Ibrahim are the sons of

the Messenger of Allah. Fatima, Ruqayyah, Zaynab, and Ummu-Kulthoom are all the

daughters of the Prophet of Allah. (sallallahi alayhi wasallam, and may Allah be pleased

with them).

1-This paragraph is problematic, as there are many variations in different manuscripts. Some of them start by saying that: “The messenger of

Allah died on Iman”, then continue on. Most manuscripts I have examined have it as: The parents of the Prophet died on Kufr. Some

manuscripts have an additional insertion of “not” before the word indicating the death of the honorable parents of Sayyidina Rasoolul’llah,

sallallahu alayhi wa aalihi wa sallam, to reflect: “The parents of the Messenger of Allah did not die on Kufr”. Thus negating the whole

meaning of the sentence and indicating that they died on non-Kufr. One manuscript does not the whole statement about the honorable parents.

It is noteworthy that Allama Mulla Ali Al Qari among others, affirmed the statement that said that they did die on Kufr, and Al-Qari wrote a

booklet in support of this view. Obviously, this is not an uncommon view, though subdued by scholars. Other such narrations indicating such a

thing, would be what Imam Muslim narrated in his Sahih on the authority of Anas, that the Prophet, sallallahu alayhi wa aalihi wa sallam,

answered one companion by saying: ( رالناإن أبي وأباك في ) which means: (my father and your father are in Hellfire), and another narration in

Sahih Muslim on the authority of Abu Hurayra that the Prophet, sallallahu alayhi wa aalihi wa sallam, said: هم ف ر أل ت غ بي أ ن أ س ن ته ر ت أ ذ ل ي ف ل م ي أ ذ ن ياس which means: ( I asked my Lord to allow me to pray for forgiveness of her on her behalf, and He did not permit me to). This position is,

however, not agreed upon despite some claims of Ijm’a on it. In fact many scholars of Hadith and Tafsir, such as Tabari, Qurtubi, Suyuti,

Sakhawi, Suhayli, Ibn Sayyid-u-Naas, Ajluni, Khafaji, and others, were vocal in rejection of such judgment on the honorable parents, and some

wrote books substantiating that, such as Imam Suyuti and others. Those Ahadith stand in contradiction of clear and unambiguous Qur’anic

verses, such as in Surah Yasin Ayah 6, where Allah Ta’ala says: { اف لهون ههم ف ههم غ ر آب آؤه آ أهنذ ما م ر ق و -which means: (You were sent to warn people ,{ل تهنذ

about the message- whose parents were not warned before, hence they in absenteeism). Similarly, Allah said in Surah Qasas 46:

{ بك ل ته ة من ر م ح ك ن ر لـ ي ن ا و ان ب الطور إ ذ ن اد ن ت ب ج ا كه م ون و لههم ي ت ذ كره ن ق ب ل ك ل ع ير م ن نذ آ أ ت اههم م ما م ر ق و نذ }. Now, keep this Ayah in mind, and remember what Allah

Ta’ala said in Surah Isra’ ayah 15: سهوال تى ن ب ع ث ر ب ين ح ذ ع نا مه ا كه م which means: (we would not subject people to punishment, until we have sent ,و

them a messenger), and similarly in Surah An-Nisa’ ayah 165:

{ ز يزا ه ع ك ان للا ل و سه د الر ة ب ع ج ل ى للا حه ر ين ل ئ ال ي كهون ل لناس ع نذ مه ر ين و ب ش سهال م ك يما ر which means: (Messengers give glad tidings and warnings, so that ,{ ح

people do not an excuse with Allah after the messengers were sent to them, and Allah is All-Wise and not in need of anything). Hence, the least

to say is that the Prophet, sallallahu alayhi wa aalihi wa sallam, came with a message to warn people who have not yet been warned. Those who

are not warned are not accountable with the message, and are not subject to punishment as per the Qur’anic verses. This is the least. This is not

the place to discuss this topic in detail, and the best is to refrain from discussing it for those who believe what Mulla Ali Qari affirmed that

Imam Abu Hanifa said, or the couple of narrations in Bukhari and Muslim, as this kind of unnecessary discussion and affirmation may hurt the

heart of Sayyidina Rasoolil’llah, sallallahu alayhi wa aalihi wa sallam, and Allah knows best. There are also similar objection to the statement

about Abu Taleb, though less vocal and less popular, but arguments for his Iman have also been debated. Allama Al-Barazanji, The Mufti of

Shafi’i scholars in Makkah of his time; Allama Ahmad Zayni Ad-Dahlan, Allama Muhammad Moin Sindi At-Tatawi Al-Hanafi, among others

authored books substantiating the Iman of Abu Taleb, And Allah Ta’ala knows best. I was presented with a photocopy of a manuscript

attributed to the Maktabah of Aref Hikmat in Madina, where the statement about Abu Taleb was not there. But upon seeking the original

manuscript, I found the statement present, and I am unsure if there are multiple manuscripts there, classified under different titles. And Allah

Ta’ala knows best. Obvisously the issue about Abu Taleb, is less sensitive than the issue of the honorable parents, and one ought to refrain

from such discussions if unnecessary. We are not the judges over people, especially when there is very strong evidence suggesting the opposite,

and Allah Ta’ala knows best.

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باب ضرورة التفويض هلل عزوجل ووجوب طلب العلم:The importance of (Tafweedh) submitting to Allah, and seeking knowledge:

ذا أشكل على اإلنسان -97 ينبغي له أن يعتقد في الحال إنه ء من دقائق علم التوحيد فيشالمؤمن وا ، وال يسعه تأخير الطلب، وال يعذر بالوقف فيه، {فيسأله } ما هو الصواب عند اهلل، إلى أن يجد عالما

.{ويكفر إن وقف }

97. If a believer faces obscurity in some of the details of the science of Monotheism

(Tawheed), then one must immediately submit to the correct belief which Allah Ta’ala

wants (according to the meaning Allah willed), until this person finds a scholar )to ask(. One cannot delay seeking (this knowledge), for hesitation to seek is not excusable. )and

ignoring seeking (conviction in Tawheed) may lead to blasphemy(.

باب عالمات الساعة:The Ascending to Heavens (Mi’raj) and signs of the Day of Judgment:

من رده فهو ضال مبتدع.و وخبر المعراج حق، -98

98. The ascending (Mi’raj of the Prophet, sallallahu alayhi wa aalihi wa sallam) to

heavens is a fact. Hence, whoever denies the Mi’raj is a deviant innovator.

وطلوع الشمس من مغربها، ونزول عيسى عليه السالم من يأجوج ومأجوج، و وخروج الدجال، -99.السماء، وسائر عالمات يوم القيامة على ما وردت به األخبار الصحيحة حق كائن

99. The emergence of the Dajjal (anti-christ) and of Ya’joog and Ma’joog (Gog and

Magog), the rising of the sun in the West, the descending of ‘Isa, alayhi assalam (Jesus),

from heavens, are inevitable facts, so are all the other signs of the Day of Judgment, as

narrated in authentic narrations (Prophetic sayings).

. 100-واهلل يهدي من يشاء إلى صراط مستقيم

100- And Allah Ta’ala guides whomsoever He wills to the straight path.

_________________END_______________

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The full copy of the manuscript found in Al-Azhar Library under 2758/133, dated 1233H.

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A sample 2 pages of a manuscript held by King Saud University. Copy date: 1141H.

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