Dear Brothers and Sisters assalamu alaikum wa rahmatu Allahi wa barakatuh

It is by the Grace of Allah that a very useful contemporary work on `Aqeedah and Manhaj written by Sh. Abdurrahman Abdulkhaliq has been translated to English some ten years ago and then revised and edited over the years. The work is a concise book entitled "The General Prescripts of Belief in the Qur'an and the Sunnah" [al-Qadhaaya al-`aammah lil-i`tiqaad fil-Qur'an was-Sunnah].

al-HamduliLLAH, Sr. S.M.A. from MA put it for us in a short messages format so that it be sent on the internet in a part basis. May Allah reward Sr. S.M.A. and make her work a sadaqa Jariya.

This concise discourse will be sent to you in parts every week or so inshaa' Allah. For those of you who have the original book in Arabic or have the translated book in English, who find any mistakes, typos, or suggest a better translation of words or ideas, please share it with us, jazakum allahu khairen.

Without talking too much here is the book.

All praise is due to Allah the Exalted, and may peace be on Muhammad, the Seal of the Prophets, who delivered the message of his Lord in the best manner.

The Apostle of Allah was reported to have said: "If you deal with `eenah (1) and hold the cows' tails, and become content with employing yourselves with agriculture, and abandon jihad in the way of Allah, Allah would permit your humiliation and would not relieve you of it until you return to your religion." (2)

The preoccupations mentioned in the above hadeeth are not all that we must be aware of. We must also beware of all that may be inferred from them, taking them in a metaphorical sense. `Eenah transactions and holding cows' tails, and contentment with employing in agriculture represent inclination towards the affairs of this world. They all lead to abandoning jihad in the way of Allah.

Indeed, the words of the Prophet (Peace be on Him) serve as a warning to the Muslims of a future which has been realized. He was describing our present time, and informing us of the significance of our present activities.

Relief cannot come through embracing false beliefs and deviant tenets. The Prophet Muhammad, (Peace be on Him) on the other hand, foretold the fact that his ummah would be divided into seventy-three sects, all of which would end up in the Fire except one only, and that is Ahlus-Sunnah Wal-Jama'ah. Many of those sects claim their adherence to the Book (3) and Sunnah. If, for the sake of argument, their claim is held to be true, then there has to be something else which distinguishes the safe sect from the other seventy-two.

Indeed, it is the way of understanding the Book and the Sunnah which makes the difference. The two great sources of Islam have to be understood the way they were understood by the pious predecessors amongst whom the Prophet lived.

Allah says: "Whoever opposes the Apostle after the right way has been clearly shown to him, and follows other than the believers' way, we shall keep him in the path he has chosen, and burn him in Hell, and what an evil destination." 4.115

The reader will find in this book the fundamentals of Islam and the prescripts of faith, and other important issues supported by proofs from the Qur'an and Sunnah and other reliable references.

I tried my best to convey the message of the basic text of this book, and be faithful to the language of the original. Where necessary for the sake of making an idea clear, a strictly literal translation has been abandoned, and besides the quotations from the Qur'an and Sunnah, I have introduced footnotes and commentary where I felt that a term or a concept requried some elaboration. However, I would like to draw the kind attention of the reader that although Qur'anic texts and Prophetic traditions in this book are preceded with "Allah says" or "the Prophet said", yet only their meaning is quoted in this book.

In conclusion, I am grateful to Allah that He gave me the chance to serve His religion and my brothers-in-Islam.

Aqeedah - Preface

INTRODUCTION

Praise be to Allah of Whom we ask help, forgiveness and guidance, and in Whom we seek refuge against our own wrongdoings. "He who Allah guides there is none to lead astray and he whom Allah misguides there is none to guide."

It has been almost ten years since this discourse was first published in Arabic, a period in which it has been reprinted or photocopied in various countries throughout the Muslim world, where it has been received with approval, praise be to Allah for His grace.

It is our purpose in publishing this concise discourse to present to our brothers-in-Islam the articles of our creed in their entirety. Following the example of those of our pious predecessors who have composed concise discourses on the tenets of Islam, I have written this in a simple style, and numbered it in order to facilitate comprehending and retaining its contents. It was my intention to write explanatory comments on this discourse had I not been preoccupied with the daily editing of articles on issues which required immediate attention. Allah, however, made it possible to expound on the subject in consecutive lessons and lectures that were recorded in about forty-five audio tapes, copies of which are available, by the grace of Allah, in the East and West, to the benefit of many people interested in learning throughout the world.

In the ten years since the first edition of this discourse, Muslims have suffered many afflictions, that caused some to swerve from the right way and others to tamper with the fundamentals of Islam, while still others came to claim partners to Allah, to whom they ascribed His attributes. This necessitated the exposition of terms of reference to safeguard the Muslims against deviation from the right way.

It is common knowledge that Islamic `aqeedah (1) is presented in the Qur'an in two types of ayat (verses):

1) Statements in which Allah plainly and clearly informs us (e.g. "Say: He is Allah, the One, Allah, the absolutely independent upon whom all depend. He does not beget nor was he begotten. And there is none comparable to Him." [S.112]). This surah (chapter) is a Divine statement informing us about His Exalted essence and His attributes and His Oneness, praise be to Him. He is Self-sufficient, who stands out matchless, with none equal to Him, and He neither begets nor was begotten. The reason behind revealing the above surah, as it has been reported, was that the Prophet(Peace be on Him) was asked either by Quraish (2) or by some bedouins: "Tell us of your Lord's lineage!" (3) The surah was revealed in response to their query. Irrespective of the particular circumstances of the revelation of this surah, it and many other similar ones were revealed by Allah to make us aware of His attributes and his existence.

2) Statements in which Allah rebuts or repels dubious or profane tenets held by the pagans or People of the Book, to verify the truth and ordain His aqeedah. For example: "And they said the Compassionate has taken unto Himself offspring." [19.88] Allah in the above ayah refutes a belief held by the pagans that angels were the daughters of Allah. The angels are His honourable servants, not His daughters as they alleged.

Another example:
"The Jews say: 'Allah's hand is tied up (i.e. He does not spend of His bounty).' Be their hands tied up and be they accursed for what they uttered. Nay! Both His hands are widely outstretched. He gives and spends (of His bounty) as He wills. . ." 5.64

and:

"Those who take partners (in worship) with Allah will say:'If Allah had willed, we would not have taken partners (in worship) with Him, nor would our fathers, and we would not have forbidden a thing (against His Will).' Likewise those who were before them gave the lie (to Allah's messengers)" 6.148

The latter ayah in which Allah rebuts and rebukes unbelief and confirms the true belief represents a type commonly found in the Qur'an.

No doubt, the lesson of correct `aqeedah is more thoroughly teamed through the presentation of the false and its refutation. This is due to the fact that things are recognized better when placed in opposition to their contraries; light for instance can be distinguished only by contrast with darkness. Similarly, truth may be sought through an awareness of falsehood. Allah the Exalted says [in the meaning of]:

"Whoever disbelieves in the false deities and believes in Allah, then he has grasped the most trustworthy handhold, that will never break. . . " 2.256

This means that in order to belie taghoot (4), one first must be aware of it and its nature.

I have compiled this discourse in accordance with the concept of Ahlus-Sunnah wal-Jamaah (the Sunni Muslims) in order to present the authentic creed as perceived by as-Salafus-Saalih (the pious predecessors). It is due to His grace that neither a tenet which is held by Ahlus-Sunnah wal-Jamaah, nor any issue related to the subject matter, were left out of this discourse.

In other words, this work comprises all of the issues relevant to `aqeeda dealt with by scholars of the past and by contemporary ones, along with other commentaries relating to disruptive controversies of our time.

Anyone who is well aquainted with works on aqeedah realizes that there have been times when many of religion's minor issues have been treated as fundamental, e.g., wiping over boots (in abolution), the imamate (leadership) of Abu Bakr, Umar, and Uthman (may Allah be pleased with them), the definition of the term Ahul-Beit (the family of the Prophet (Peace be on Him), the marriage of mut'ah (enjoyment), stoning the married adulterer, and other minor judicial issues, differing over which resulted in attacks on the reputations of the companions of the Prophet (may Allah be pleased with them all). Differeing over these issues ultimately led some to regard the Prophet's respected companions as infidels, and even to go so far as to regard the Qur'an as incomplete.

Thus there have been times when people so exceeded the bounds of correct behavior in pursuing differences in minor issues in religion, that they ended by differing over fundamentals.

Similar to them are many people of the present time, who form a small group to invite to the way of Allah and deem themselves the sole Islamic group, while holding all others to be either infidels or polytheists.

Invariably, the source of this attitude is a disagreemenet over some minor question which later develops into the central feature of their sect and the criterion by which they judge others.

Motivated by the concern over this situation, I brought together all the major issues of `aqeedah in this work, including the articles of faith (i.e. the belief in Allah, His angels, His Scriptures, his Messengers, the Final Day, predestiny (of good or bad)) and other issues of importance on which people have differed now and in the past. I have also included that which it is incumbent on the Muslims to believe with regard to jurisprudence and ijtihad (5), and the stand that the believers must take in relation to both Muslims and non-Muslims. All the basic issues have been included, of which the Muslim should be aware in order to learn, and to evaluate his convictions so that he may hold fast to the right way.

The Sunni Muslims have no choice but to accept this pure `aqeedah to achieve their unity and avoid all innovations in belief or acts of worship, and to resist deviation from and perversion of religion, and to rebuff false opinions and the deviant seventy-two sects to which the prophet(Peace be on Him) referred:

"The Jews were divided into seventy-one sects, and Nasaraa (Christians) were divided into seventy-two sects, and my Ummah (nation) shall be divided into seventy-three sects; all of them are in the (Hell) Fire except one, that is Al-Jamaa`ah (6)."

In another hadeeth, he referred to them saying, "A group of my Ummmah will remain victorious in their struggle in the course of the truth until Allah's order (the Final Hour) comes upon them".(7)

The above authentic hadeeth makes it abundantly clear that only the salafis (those who follow the methodology of the Prophet (Peace be on him) and his companions) constitute the Jamaa'ah, the people of the truth who hold fast to the Book and Sunnah and who shun disbelief, falsehood and shirk(8).

The salafi call and the aqeedah of the safe sect is what this discourse is all about.

We hope that this `aqeedah dwells in the hearts of every Muslim, and that every da'ee (inviter) to Allah promotes it. We also hope that Allah makes feasiable completing a concise Arabic commentary on this discourse substantiated by valid arguements and by proofs from the Qur'an and Sunnah.

It is entirely up to Allah to make our endeavour purely for His sake, and to help us avoid errors in belief, utterance and deed; He is the Hearer the Knower.

Abdur-Rahmaan Abdul Khaliq

(1) 'Aqeedah' is a religious tenet upon which one's mind and heart is firmly settled and to which he holds or adheres.
(2) Quraish is the tribe of the Prophet (Peace be on Him).
(3) It is customary for the Arabs to take pride in their family lineage and to set it as a criterion by which social status is judged.
(4) Taghoot is any deity worshipped beside or other than Allah, or any object of worship.
(5) 'Ijtihad' is drawing forth the judicial laws or rulings by studying relevent texts from the Qur'an and the Sunnah.
(6) 'Al-Jamaa`ah' is the assemblage of Sunni Muslims. The Hadith is narrated by Abu Dawud.
(7) Bukhari
(8) Shirk - The attribution of partners or offspring to Allah.

Ahlus-Sunnah wal-Jama'ah believe and bear witness that :

THE EXISTENCE OF ALLAH

1. Allah is the God Whose existence, Divinity, Lordship and Oneness are proved to be true, and are acknowledged by every existing being.(1)

2. Allah, Glory be to Him, is on His throne, mounting it in the manner which suits His Majesty, as He described Himself in seven different ayat (verses) (2)

3. Allah is "the First", before Whom there is none, and "the Last" after Whom there is none, and "the Predominant" above Whom there is none, and "the Internal" nearer than Whom there is none, (3) and all of His attributes are ever eternal, with neither a beginning nor an end.

4. The essence of Allah, the Exalted does not resemble that of any of His creatures, as verified in the ayah: "There is none like unto Him, and He is the Hearer the Seer." (4). He is the One, the Sole, the Indivisible. He is the Lord without Whom no affairs are accomplished and to Whom Lordship ultimately pertains. He neither begets nor is begotten. There is none equal to Him. (5)

5. Allah never indwells in any of his creatures nor do they indwell in Him. All other than Him are created by His ordinance and are subservient to His will.

6. Allah is Everliving, Self-subsisting, the Sustainer, He by Whom all things, al-`Arsh(1), al-Kursiyy (2), the heavens, the earth and all that is therein were created; they all stand in need of Him, and He stands in need of none. To Him belong Glory and Majesty.

7. Allah is the omniscient, Whose knowledge comprehends in the most perfect manner all things, hidden or open, the small and the great(3). Nothing is absent from His knowledge, nor anything is hidden from Him even if it be the weight of the smallest ant(4). Whether at rest or in motion, the state of things is known to Him prior to and during its occurrance. He is neither 'heedless nor is He errant(5)

8. Allah the Supreme is the Lord of everything and is its proprietor. He has a free hand in the disposal of all affairs. There is no one to share His domain nor is there an aider or supporter from His creatures.

9. Allah the Glorified is the Compassionate, the Merciful Whose mercy encompasses all things. He is far removed from injustice or tyranny(6).

10. Allah is well acquainted with internal and external affairs of all things, and is All-Wise. He is free from defect or imperfection. There is no incongruity nor any unsoundness in His judgment(7). Nothing He chooses is in vain, nor is there anything not under His control.

11. Allah the Exalted loves, feels contentment, rejoices and laughs, and He also hates, dislikes, abhors and becomes angry, yet none of these Divine attributes resembles those of human beings(8).

12. Allah the Exalted is Gracious and Merciful, Who delivers His believing slaves and supports them. The disbelievers on the other hand, He leaves bereft of aid, punishes, exacts vengeance upon, deceives and draws to destruction little by little.

13. Allah the Most High speaks to his slaves as He wishes(9). He descends and comes closer to His slaves as He wills(10). He has a face(11), a hand(12) a leg(13) and a foot(14). Yet none of the attributes of His essence resembles those of human beings.

14. Allah, Praise be to Him, is the Omnipotent, and there is nothing to frustrate His power or ability to attain or accomplish anything, nor does the preservation of the heavens and earth burden Him(15). There is no strength nor power to do anything except by means of Him.

15. Allah the Supreme is Benignant, Generous with His bounty. He confers benefits and favours upon His slaves. There is neither a gift nor a grace but from Him, and there is none who can repel or withhold His bounties.

16. Allah the Glorious is far greater than to be encompassed by the knowledge of His creatures(16), and there is no reign which can surpass His. No one can praise Allah as well as Allah praises Himself, nor is there any who can comprehend the essence of Allah as Allah does.

17. Allah the All-Wise did not create angels, jinn and mankind, heavens and earth but to worship(1) praise(2) and glorify Him in their own way.

18. Anyone who refrains from glorifying or worshipping Allah, be it an angel, a jinn or a human being. Allah casts out and curses, and whoso contends with Allah's Divinity and calls others to worship him, Allah shall curse and punish him(3).

19. The only form of worship accepted by Allah is the fulfillment of His commands, whether approved by reason or otherwise, with absolute obedience, humility and love for Him(4).

20. Allah shall accept none other than the religion of Islam from angels, jinn or men(5) Islam is submission to Allah by being obedient to Him, and by making one's will subservient to His.

21. Upon bringing into existence the creation, Allah apportioned for everything, including angels, jinn, and men their means of subsistence(6) and assigned to each its mansion and habitat, and made each cleave to it.

22. Allah the Most High created jinn and men only to worship Him alone and He tries them with good and evil by way of probation and thereby tests their obedience to Him(7).Jinn and men earn good or evil through their choice, yet neither of them can gain good unless Allah accommodates them and grants them His help; evil deeds are committed within the framework of Allah's will and permission and are not a frustration of His will.

23. Allah Subhanahu made Adam from the clay of this earth with His Own hand, as an independent form of creation, then He commanded Jibril, His Spirit, to breathe life into him, turning him thus into man(8). It is also a fact that bringing Adam into existence took place in Heaven. Allah Subhanahu commanded angels to prostrate to Adam, and all of them obeyed. The jinn Iblees(9) refused out of arrogance, disbelief and rebellion. Allah expelled him from His mercy, and warned Adam against him.

24. Allah created Hawwa' (Eve) from one of Adam's ribs and made her his wife(10). Allah then tested them both by permitting them to eat all of the fruits of Jannah, while commanding them to stay away from one particular tree. They disobeyed Allah by eating from it, so He sent them down to earth to live with their posterity,(11) that He may test their obedience and submission to Him. Those who obey shall end in Jannah and those who disobey shall end in Hell.

25. No slave shall attain belief in the Oneness of Allah unless and until his love, sincerity, fear and reverence of Allah become incomparably greater than that for any other than Him(1), and unless he entrusts and submits to Allah alone, and considers Allah sufficient as a reckoner.

26. Bowing, prostrating, offering sacrifices, fasting, vows and oaths(2) are all due to Allah alone. He who renders them to other than Allah commits shirk(3).

27. No tawaaf(4) around an object other than the Ka'bah is permitted as an act of worship. A kiss, as an act of worship may be given to nothing other than the Black Stone of the Ka'bah. Going on a journey for the purpose of worship is permitted only to al-Masjidul-Haraam (Meccah), Masjidun-Nabi (Medinah), and al-Masjidul-Aqsa (Jerusalem)(5).

28. Whoever goes to a kaahin or `arraaf(6) and asks his advice respecting a thing, and believes in what he says, denies what was revealed to Muhammad(Peace be on Him)(7). The knowledge of the unseen belongs to Allah alone. He who lays a claim to having access to the unseen or to the Tablet Preserved(8) is an unbeliever and a mushrik(9).

29. The Messenger of Allah(Peace be on Him) made unlawful erecting mosques on graves, forbade us from praising him as the Nassara (Christians) praised the Messiah son of Maryam, and forbade owning or making images or figures. He thereby safeguarded his Ummah (nation) from practices tantamount to shirk.

30. Karamah(10) may be performed by a righteous man. It can also happen that events breaking normal laws of nature may be performed by the rebellious, and by imposters and hoaxers. He who is well acquainted with the truth of religion can differentiate between the two categories; the obeyers of Allah and the obeyers of Shaitan.

31. Pride, greatness and glory are qualities which pertain to Allah alone. No one intercedes with Him (on the Day of Judgment) on behalf of others except by His permission(11). No one can make Ta'alli(12), nor compete with Allah in any of His qualities. There is no repeller of His decree and judgment(13).

32. Creation, sovereignty and authority belong exclusively to Allah, and it is Allah Who holds command legislates laws respecting worship. Whoso contends with Allah in His jurisdiction commits shirk.

33. He who complies with the command of a master, a leader or a ruler in disobedience to and defiance of Allah is an unbeliever and a mushrik. There shall be no obedience to a creature of Allah when it would involve disobeying or displeasing Allah(14).

34. All statements and words of Allah are truthful and all His rulings are just." And the word of your Lord has its fulfillment in truth and justice." 6.115

36. Allah Subhanahu tasks the angels to undertake numerous duties besides praising Him, such as delivering Divine Messages (revelation) to His Apostles and Prophets, giving the believers courage and firmness when fighting the enemies, recording man's good and bad deeds, guarding and warding hazards from those whom Allah wishes to protect collecting souls at the time of death, breathing life into the foetus, directing clouds and other duties as stated by Allah in His Book(1) or by the tongue of His Messenger(Peace be on Him).

37. We love the angels because they love the believers and pray for them and because we share with them the belief in the Oneness of Allah and we, along with them glorify Him and proclaim His Holiness. Contrary to what Jews do, we make no distinction between one angel and another.

39. The Qur'an which is revealed to Muhammad(Peace be on Him) is in truth the words of Allah, not a created thing(4). Falsehood cannot be added to it nor can a portion be removed from it. It is a miracle which stands on its own merits, and the like of it in terms of speech, eloquence, meaning and laws could not and never can be produced by any other than Allah(5).

40. Allah has sent down the Qur'an to make manifest everything which He considers to be for the good of the people in this world as well as in the Hereafter, and there is no inconsistency in its verses. Allah approved its recitation as a means of devotion, and considered the best of Muslims to be the one who learns the Qur'an and teaches it(6).

42. All of the apostles are protected from attributing to Allah something of their own invention, judging according to their own desires, falling into major sins and adding to or diminishing from the religion. They are directed by Allah to be upright in the disposition of their affairs. As they were human, they could make mistakes in matters not pertainlng to religion, but Allah did not endorse any erroneous judgment they may have made(2).

43. The apostles were human beings like we are. None of them was made of the light of Allah or of the light of His `Arsh(3), as some infidels among Muslims allege with regards to the nature of Muhammad(Peace be on Him). Nor were they made of the word of Allah, as the Nassdra (Christians) allege with regards to `Eissa (Jesus)(4). They experienced sickness, pain and death just like their fellow human beings.

44. It is only because they achieved full submission to Allah, that He honoured them with the Divine assignment. They are the most perfect in belief, most God-fearing and most knowledgeable among the believers. Not one of them called people to magnify himself rather they called all people to worship Allah alone(5).

45. Of the unseen the Apostles knew only that which Allah revealed to them. They made public what they learned, and they concealed nothing of what was revealed to them(6).

46. Muhammad(Peace be on Him) is the Seal of Prophets and Apostles, their head and the best of them in the sight of Allah(7). He has the highest degree in the estimation of Allah. He delivered the message perspicuously and concealed nothing of that which was revealed to him by the Lord of the Worlds.

47. No one shall maintain perfect belief unless the love he holds for the Messenger of Allah, Muhammad(Peace be on Him) is greater than the love he holds for his parent, children and himself, and honours, reveres and follows His message, and places obedience to Him above his obedience to any other creature(8).

48. On the Day of Judgment, the Prophet Muhammad(Peace be on Him) shall be able to make the Greater Intercession for mankind(9), that Allah may give His verdict and let people depart the place of congregation. At this point Allah will permit him too, to intercede for a number of believers, that they may be admitted into paradise. We affirm the fact that his intercession will also be for the disobedient among the believers(10). We affirm that the Messenger will intercede only for those for whom Allah permits it.

49. Allah sent Muhammad(Peace be on Him) to all peoples(11), Arabs and non-Arabs alike, and the message he brought will be in force until the final Hour. He is Allah's Apostle to mankind as well as to jinn(12).

50. The veracity and straightforwardness of Muhammad(Peace be on Him) were manifested by the amazing miracles he performed. Allah revealed to him the miraculous Qur'an, and He transported him to Jerusalem in one night(13). The believers bear witness too that in that night, he was taken to heaven where he saw angels and Apostles and spoke to them(14). Allah the Exalted spoke to him, honoured him and made obligatory on him and on his Ummah (nation) prayer five times a day(15).

51. Of the miracles performed by the Prophet(Peace be on Him) were: The springing of water from between his fingers(16), feeding hundreds of people from food that normally would not suffice a few tens of people(17), the sound of grief made by the trunk of a tree in his presence(18), the praising of Allah by pebbles and food in his hands(19), and the communication of a complaint made to him by a camel(20).

52. Allah made Muhammad(Peace be on Him) excel the other Apostles, giving him jawami-al-Kalim(21), and victory by filling the hearts of his enemies with terror, making the earth a place for prayer and a means of purification for him and his followers, making spoils of war lawful for him, sending him as a Messenger to all mankind(22) and making him the last of the Prophets. And we bear witness that the Howd(23) in Jannah is a reality; we ask Allah to give us to drink from it.

54. Jannah and Hell Fire are two everlasting created things that are already in existence. The people of Jannah (paradise), without doubt shall enter it on the Day of Judgment, and the people of Hell shall have to fall into it; they shall not find any room to turn aside or back away from it.

55. Allah will ultimately remove from Hell those believers who entered it because of sins they committed, which were neither forgiven by Allah nor atoned for by good deeds in their lifetimes(3).

56. The joy and bliss in Jannah are sensual realities, and so is the torment of Hell Fire(4). Both bliss and torment are graphically described by Allah in His Book and by the Prophet(Peace be on Him) in his traditions.

57. The residents of Jannah will certainly find there things that no eye has seen, and no ear has heard of and no human mind has imagined. The people of Hell Fire will certainly find there torment and suffering that they could never think of nor imagine, "for that day His torment will be such as none else can inflict and His bond will be such as none (other) can bind." 89.25-26. We ask Allah to make us not of the latter.

58. Anyone who is to be of the people of Jannah, shall be at peace in his grave, and anyone who is to be of the people of Hell shall be tortured in his grave. Thus, peace and torture in the grave are facts, as is the in terrogation by the two angels therein(5).

59. There are signs of the Final Hour, both major and minor, some of which Allah mentioned in His Book, which are clearly explained by the Prophet(Peace be on Him). Of the major ones are the Beast of the Earth(6); the descent of the Messiah, Issa son of Maryam, from heaven to earth in Damascus(7), from whence he will rule in accordance with the Qur'an break the cross, kill the swine and waive the Jizyah(8); the appearance of ad-Dajjal and Gog and Magog(9); and the eruption of a fire in Aden which will drive the people to the Land of Congregation(10) (of the Day of Judgment).

60. Of the minor signs of the Final Hour are the contraction of time, the prevalence of afflictions and bloodletting(11), the outnumbering of men by women(12), the fight between the Muslims and the Jews(13), and joining together in battle of the Muslims and Nasara against the infidels, followed by another fight between the Muslims and Nasara resulting in the defeat of the latter(14).

61. The Final Hour will not come until Rome is conquered, nor until the apperance at the end of time, of al-Mahdi, who is from the Ummah of Muhammad, whose name is the same as the Apostle's name, and whose name is the same as the Apostle's name, and whose father's name is Abdullah(15). Al-Mahdi is not the "hidden mahdi", Mohamed, son of al-Hassan al-Askari of the Shiites(16).

62. The Day of Judgment will last fifty thousand calendar years(17), during which time people will stand before their Lord to receive His sentence(18). He will judge between them on the masters wherein they used to differ(19). They will be distinct in respect of their iman and their ranks(20). The Mizan(21) is a fact, and as Sirat(22) is a fact, and the intercession of the Chief of the Messengers is a fact(23), and the intercession by those entitled to it by Allah is a fact(24).

64. Allah has already ordained happiness to some and adversity to others(3). It is an inalterable decree. The pen has run dry and the records have been folded up(4). There can be no change in the words of Allah.

65. Good and evil exist by Allah's decree, and everyone gains one or the other through his own choice and by the exercise of his own will. Nonetheless, the good occurs only with the help of Allah, and the evil occurs not against His will but only by His leave.

66. We do not say that man has no power to act and is forced to do whatever he does(5), nor do we say that man creates and chooses his own deeds entirely of his own free will, operating independent of and superior to the will of Allah(6).

68. We attach ourselves to every believer from our predecessors back to Adam, and from those of succeeding generations down to those who will fight ad-Dajjal(2) at the end of time. We love them all whether or not they are know to us, and defend their honour.

69. The followers of Muhammad(Peace be on Him), the first and last of whom comprise one single ummah, the ummah of Islam and iman, are joined together by one aqeedah and one set of laws regardless of their race or country of origin(3). We love them all and believe that all believers are brothers.

70. We extend our love and support to the people of our ummah and aid no infidel nor enemy against them.

71. We battle with and abhor racist, nationalistic, sectarian and partisan zealots who would sunder the unity of the Muslims(4).

72. The best of men in the Muslim ummahl, next to the Prophet, is Abu Bakr as-Siddiq, then Umar bin al-Khattab then Uthman then Ali(5). It's best generation, according to the authentic ahadeeth, (traditions) is that of the lifetime of the prophet, then that generation which succeeded it(6).

73. We love all the companions of the Apostle of Allah, and attach ourselves to them. Of all the companions of all the prophets, they were the best; they aided the religion of Allah and struggled along with the Chief of Messengers(7). He who imputes to them disbelief or infidelity we regard as an unbeliever, because he rejects the evidence of their excellence given by the Lord of the worlds(8).

74. We abstain from dwelling on any differences of opinion among the companions of the Prophet(Peace be on Him), and we hold the belief that they were Mujtahidoon(9) whose rewards are with Allah; they were not infallible apostles.

75. The believers are distinct in respect of their iman. Ofthem are those who do themselves injustice, those who pursue the middle road in their affairs and those who, by the will of Allah hasten to good deeds(10). Allah promised all of them a good outcome in the Hereafter, each in accordance with his level of iman.

76. We regard a person as a Muslim immediately upon witnessing his recitation of the Shahadah(11) or his performance of a Muslim act of worship(12).

77. We do not cast a Muslim out of the fold of Islam upon his commission of an act of disbelief due to his ignorance, misunderstanding or compulsion, or due to an assumption by him that his act is conducive to good. The verdict of disbelief can only be given when there is established evidence that the person committed the wrong wilfully, and knowingly.

78. We do not attribute disbelief to anyone of the people of the Qiblah (i.e., Muslims in general) by reason of any sin he committed, unless he did it knowing it to be unlawful, and treating it as if it were lawful.

79. Jannah has been guaranteed only to those to whom Allah gave His assurance in His Book, and to those in whose favour the Messenger of Allah testified. Visions and dreams are not proofs of admission to Jannah. Although we wish Jannah for those we deem to be pious, we cannot decisively assert that any individual will be admitted to it(13).

80. The believing men and women are all awliyaa(14) (proteges) of the Compassionate. The further the slave advances on the path of iman the greater his support of Allah's cause becomes and the greater support he receives from Allah in return(15). We bear witness that Allah does not take a protege who has neither iman nor good deeds as Sufi Zendiqs(16) allege.

81. We judge Muslims by their outward manner and leave their intention for Allah to judge(17).

82. Salaah (prayer) in congregation is a duty for us, whether the Muslim imam(18) is righteous or not(19). And we participate in Jihad against the enemies of Muslims under the leadership of Muslim rulers whether they are just or unjust(20). Piety is not a precondition for leading jihad or salah.

83. We are not permitted to war against any of Muhammad's ummah except in self-defence(21). Even then, we believe that it is preferable to forgo fighting (against Muslims)(22). We deem it lawful to shed the blood of Muslims only in the case of the married adulterer, the murderer or the one who quits his religion and departs from Jama'ah(23).

84. Any call the purpose of which is the absorption of Muslims into the society of disbelieving nations, or which leads to the compromise of any part of our religion, or to the approval of any part of the religion of the unbelievers is a false call whether the motives imputed to it be humanitarian, nationalistic or sectarian. We declare before Allah that we dissociate ourselves from any assembly which stands opposed to Islam and fights against it(24).

85. Every group of Muslims who agree with us in respect to good, piety, and jihad to support and invite to the way of Allah(25), are our brothers, as long as they do not claim that they are the only legitimate Muslims, and that all others are unbelievers(26).

86. The Muslim ummah is the best ummah raised from mankind throughout the ages. It is the inheritor of Allah's religion and the inviter to it up till the end of this world. The Muslims were the last ummah raised by Allah, yet they will be the foremost on the Day of Judgement(27).

88. The objectives of da'wah are:

• to guide people to the religion of Allah
• to establish the evidence against those who decline from or oppose the religion
• to discharge the duty enjoined on us, the Muslims, by Allah
• to exalt the word of Allah on earth

89. The purpose of da'wah in this world is to prepare the good Muslim and to establish the good society.

90. The good Muslim is he who believes in the oneness of Allah, obeys Him within the limits of his capacity and observes His commands. The good society is the one in which the Hudood(2) of Allah are established and whose members cooperate with and subsidize each other. "Those who, if We establish them in the land, perform salaah and give obligatory charity and enjoin the right and forbid the wrong. With Allah rests the (decision) on (all) affairs."

91. The reward for da'wah in the Hereafter, is the pleasure of Allah, and His jannah.

92. It is incumbent on every Muslim who witnesses the wrong to correct it with his hand, or if he is unable, then with his tongue or at least to abhor it in his heart. The inability to do so is indicative of lack of iman.(3)

93. The conditions for correcting the wrong are:

• the one who takes it up on himself to correct the wrong has to be aware of the wrong he is about to correct.
• one should not correct one wrong by committing another.
• correcting a wrong should not create a situation that leads to a greater wrong.
• one who would correct a wrong should be clear of that wrong lest he falls among those whom Allah chastizes: "Why do you say that which you do not do."(4)

94. Da'wah should start with fundamental issues, before proceeding with those that are less central. The Oneness of Allah is the beginning and the end. Each deed should be connected with it.(5)

95. The means of da'wah to Allah are numerous, but foremost is the manner of the da'ee (inviter). He should make himself a person who others are inclined to take as an example. Da'wah by good example is the most effective means. After this in importance are da'wah by word of mouth, and da'wah by giving financial support.

96. Anyone who has knowledge, regardless of how little it is, is entitled to communicate it.(6)

97. It is permissible to form groups or organizations for da'wah in Muslim or non-Muslim countries with or without the permission of the imam(leader). Da'wah is a duty incumbent upon us.

98. Formation of a variety of groups for the purpose of da'wah is permissible provided that each maintains the solidarity of the Muslim body and brotherly cooperation to achieve good and maintain piety. Any da'wah group which claims it is the only Muslim jama'ah, and imputes disbelief to the others, is a group of neo-khawarij(7) and promoters of division, which must be opposed and eliminated.

99. It is not the right of a da'wah group to make restrictive judgments or to take punitive measures or eliminate those who oppose or desert it, unless it first assumes sovereignty over the land and establishes the Islamic caliphate (government).

100. The work of Da'wah requires the employment of lawful methods, protection of the interest of the ummah, and the use of wisdom in disseminating knowledge. Allah says: "Invite to the way of your Lord with wisdom and fine preaching and discuss with them in a manner that is more gracious, for your Lord knows best who has strayed from His path, and who are the guided ones."(8)

101. Jihad(9) and participating in military expeditions are fardh which apply until the Day of Judgment. The one who died neither having fought in the way of Allah nor having considered it would die having a share in hypocrisy.(10)

102. Fighting may start only after a declaration of war has been made and after it has been ascertained that the ranks of the enemy contain no Muslims.(11)

103. There are grand objectives behind fighting in the way of Allah in Islam. Fighting is enjoined to defend the believers, to deliver the oppressed and to enable the believers to be established with power in the land so that there would be no more affliction and only the religion of worshipping Allah alone would prevail.(12)

105. People are different in quality like mines of gold and silver; those who were the best of their community before embracing Islam are the best after embracing Islam, provided they acquire religious knowledge(2).

106. Everyone since the time of the mission of Muhammad belongs to the ummah of Muhammad (the ummah of da'wah), and those who have accepted the message conveyed by him belong to the ummah of Muhammad (the ummah of response)(3).

107. Anyone who heard of the mission of Muhammad be he a Jew, a Nasrani (Christian), or otherwise, and died without believing although he had been provided with evidence, is a kafir (unbeliever), and is of the people of the Fire(4).

108. Muslims are commanded to fight the Arabs (in particular), until they believe (i.e., embrace Islam). If they declare belief their blood and property are inviolable, and it is up to Allah to judge their intention(5).

109. Non-Arab Nisara, Jews, Magians and others are to be fought until they believe (in the message of Islam) or pay Jizyah(6) in acknowledgement of their submission to the authority of the Muslims(7).

110. Peace treaties and pacts are permissible between Muslims and non-Muslims until the end of the world. It is up to the Muslims to choose whatever benefits them, strengthens and protects their lives and their properties.

111. It is not permissible for a Muslim leader or ruler to consummate a treaty or agreement with the unbelievers on behalf of Allah or His Apostle, but only on his own behalf, and that of his conipanions(8).

112. Muslims are enjoined to fight the enemies of Islam in order to keep the word of Allah uppermost on earth(9).

113. Policies set forth in the Qur'an and Sunnah have to be followed as a guide in dealing with the non-Muslims.

114. Kafirs (unbelievers) are not to be taken as confidential associates by Muslim rulers(10).

115. Taking those of the kafirs who oppose us as intimate friends, and distinguishing them by bestowing love upon them, supporting them against Muslims, approving of their false religion or compromising a part of Islam for their false religion or for them is kufr (unbelief) and apostasy(11).

116. It is recommended to treat peaceful unbelievers with kindness consideration and beneficence(12).

117. Inviting people to the path of Allah requires gentleness and courtesy, but fighting the enemy requires hardness and vehemence(13).

119. The Apostle is a legislator, by the command of Allah. "He does not speak of his own desire; his (speech was nothing other than) a revelation that was revealed."(2) He never legislated of his own accord or from his own desire.

120. The religion which Allah commands us to follow, to worship Him, consists only of His words and the words of His messenger.(3)

121. Islam is for its adherents a comprehensive way of life, encompassing all its aspects, including theological, political, social and economic. It consists of a full adherence to the ordinances and statutes of Allah and a total iman in all that he revealed.

122. No one is a Muslim in truth save he who resigns himself, his will, and his choice to Allah the Lord of the worlds. ("Say, verily my prayer, my (service of sacrifice), my life and death are for Allah, the Lord of the worlds.")(4)

123. The Book of Allah, al-Qur'an, is composed of His words, sent down to Muhammad and is the eternal miracle whose recitation is an act of worship ordained by Allah. It is the primary base for the study of Islam. It is the very Qur'an that is with us today, and that is available to all throughout the world. He who alleges otherwise, such as those who allege it is hidden by the absent imam or another, is an unbeliever.(5)

124. Allah made clear in His Book what he has determined to be good or conducive to good in the affairs of mankind in this world and in the one to come. "And We have sent down to you the Book to make manifest everything, and as a guidance and a mercy and glad tidings for the Muslims."(6)

125. There is no contradiction whatsoever in the ayat (verses) of the Qur'an. Ayat expressing similar meanings should be studied collectively rather than individually if a ruling or judgment is to be drawn from them.(7)

126. The Qur'an can be comprehended according to its clear and apparent meaning, and by the explanation and practice of Rasulullah (the Apostle of Allah), and by the practice of the pious predecessors of this ummah.(8)

127. The literal apparent meaning of the Quran and its explication are neither mutually contradictory nor inconsistent with one another. He whom Allah distinguishes with the understanding of the Qur'an and the knowledge of Qur'anic interpretation adduces only that which is in accord with the Qur'an.

128. Allah guarded His Book against alteration, addition or reduction until the end of this world. (9)

129. The abrogation by Allah of some ayat of the Qur'an was of three distinct types:

• the abrogation of the ruling contained in an ayah, while retaining the ayah itself as part of the Qur'an.(10)
• The abrogation of an ayah from the Qur'an while retaining the rulnig it had contained.(11)
• the abrogation of both ayah and ruling together.

130. The Qur'an may abrogate parts of the Sunnah (be it mutawatir(12) or aahaad(13)) and similarly the Sunnah (be it mutawatir or ahad) may abrogate rulings of the Qur'an. Both the Qur'an and Sunnah are from Allah.

132. In order to be accepted as valid or authoritative, a tradition must meet certain standards, as determined by Muhaddithoon (traditionalists), the scholars of the prophetic traditions. No tradition is to be held true, or cited as a proof, if not authentically ascribed to the Prophet.

133. The Sunnah is equivalent to the Book of Allah, the Glorified. We must believe in them equally and regard their ordinances as being of equal weight, since they are both from Allah.(1) The sole difference between them is that Allah made incumbent on us the recitation of the words of the Qur'an as an act of worship, but not of those of the Sunnah.

134. The Sunnah does not contradict the Quran, as they are both from one source. Allah the Exalted says [meaning]: "And he does not speak from his own desires; it is a revelation which has been revealed to him."(2) And: "We have sent down to you the Book in truth that you may judge between men by that which Allah shows you, so be not a pleader for the traitors.(3) Any ijtihad(4) the Prophet exerted in matters of jurisprudence is truthful and binding, as Allah would never grant approval to erroneous judgment.

135. Any tradition which has been authentically ascribed to the Prophet through truthful, pious and reliable transmitters must be believed in and applied whether it is mutawatir or aahaad.

136. It is not permissible to turn away from what was determined by consensus of the companions of the Prophet. Since we are assured by the Prophet(Peace be on Him) that the ummah will never be in unison upon dhalalah,(5) we can be confident in the correctness of the collective opinions.

137. The Sunnah of the khulafa'a ar-Rashidoon(6) is binding as long as it does not differ with a text from the Qur'an and Sunnah.(7)

138. Our understanding of Islam should correspond with the understanding of as-Salaf as-Saalih, (the pious predecessors, -the Prophet's companions in particular) because they had more knowledge of the circumstances of revelation, having actually witnessed them, and greater command of the Arabic language.

139. All Muslim scholars after the Prophet, including his companions, are fallible, and any religious statement by them is rendered null and void if it contradicts or differs from a text from Allah or his Messenger.

140. Rulers, scholars, jurists, parents, educators, husbands or guardians are to be obeyed only insofar as their commands correspond to that which pleases Allah, and to His commands. There should be no obedience to a creature of Allah if it would involve disobeying Allah the Creator.(8)

141. Opinions not substantiated by, reference to the Qur'an or Sunnah are all equal in value and it is permissible to take from them whatever one judges to be trustworthy or reliable. Adopting some such opinion and distinguishing it with particular zeal from all others leads to deviation.

142. It is incumbent upon us to obey those of the Muslims who are in authority over us, and to offer them sincere counsel. It is not permissible to disobey them unless they enact commands the obedience of which would bring us to the disobedience of Allah the Exalted. It is also permissible to issue Fatwa different from theirs if theirs is not substantiated. It is a duty too to obey their decisions on public affairs, whether the decision is reached through ijtihad(9) or ta'weel.(10)

143. It is not permissible for a Muslim ruler to issue a ruling on a case in the public interest unless he first consults the people. Their unanimous decision becomes binding on him.

144. Deferring to the opinion of the majority by the imam, the leading man in authority, is in accordance with authentic Sunnah and is in the legitimate public interest.

145. Other than those mentioned in the Qur'an and Sunnah, all forms and acts of worship are prohibited. It is not permissible to introduce a form of worship which is not warranted by either Allah or His Messenger(Peace be on Him). "Every practice which has no warrant or sanction from the Qur'an or the Sunnah of the Messenger(Peace be on Him) is to be rejected."(11)

146. All types of transaction are lawful save those that are specifically prohibited by a text of the Qur'an or of the Sunnah.(12)

147. The sin of the one who makes lawful things unlawful is similar to that of the one who makes unlawful things lawful.

148. The use of 'qiyas'(analogy)(13) in jurisprudence, as long as certain conditions are met, is valid. Wisdom in religion consists in not differentiating between two similar issues nor in combining two dissimilar ones.

149. Ijtihad, istinbat, jurisprudence and religious knowledge, are with the Ummah until the final Hour. Not everyone may be considered a jurist by virtue of possessing some knowledge. "If Allah wants to do a favour to someone, He bestows on him the gift of religious knowledge (understanding the Qur'an or Sunnah)."(14)

150. The experience of ijhtihad and istinbat(15) in coming to decisions in matters of law is Fardh Kifayah(16) on Muslims. It is necessary for the proper regulation of people's legal affairs in the novel circumstances of every age.

151. Only the person who is fit for ijtihad may practise it. He who presumes to issue fatwas without proper qualification risks entering the Fire.

152. Fitness for ijtihad is achieved by acquiring the knowledge of the book and the Sunnah, the Arabic language, the fundamentals of jurisprudence and its purposes. It requires too an awareness of people's concerns and affairs. This knowledge must be combined with gravity of intellect, wisdom and the fear of Allah.

153. Ijtihad consists in employing the faculties of mind and striving to the utmost for the purpose of coming to a decision in a given case which is deemed to be or believed to be in accord with that of Allah, were He to make one.

154. People are divided into three categories with regards to ijtihad:

• those who have no share of knowledge, who must follow those of the people of knowledge and religion whose fatwa they consider to be issued in accordance with the judgment of the Lord of the Worlds.
• the students who have some knowledge and understanding, on whom it is incumbent to follow the scholars, requesting their textual evidence and seeking the truth.
• the scholars who have fulfilled the conditions of ijtihad, on whom it is incumbent to be aware of judicial rulings and their distinctive proofs.

155. All discord and disagreement must be referred for resolution to the words of Allah and the words of the Messenger (Peace be on Him).