ISLAMIC BELIEF (Al-'Aqidah)

by Imam Abu Ja'far al-Tahawi (239-321 AH)
literal contributions by Iqbal Ahmad A'zami

Preface

In the Name of Allah, the Most Merciful, the Most Compassionate.

Imam Tahawi's Al-'Aqidah, representative of the viewpoint of Ahlus Sunnah Wal Jama'ah - has long been the most widely acclaimed, and indeed indispensable, reference work on Muslim Beliefs. This post only depicts an edited version in the English language. May Allah Ta'ala make it easy for all of us to understand.


About The Author

Imam Abu Ja'far Ahmad bin Muhammad bin Salamah bin Salmah bin 'Abdul Malik bin Salmah bin Sulaim bin Sulaiman bin Jawab Azdi RH, popularly known as Imam Tahawi RH, after his birth-place in Egypt, is among the most outstanding authorities of the Islamic world on Hadith and Fiqh (Islamic Jurisprudence).

He lived between 239-321 A.H. - an epoch when both the direct and indirect disciples of the four Imams - Imam Abu Hanifah RH, Imam Malik RH, Imam Shafi'i RH and Imam Ahmad bin Hanbal RH - were teaching and practicing. This period was the zenith of Hadith and Fiqh studies, and Imam Tahawi RH studied with all the living authorities of the day.

Imam Tahawi RH began as a student of his maternal uncle, Isma'il bin Yahya Muzni RH, a leading disciple of Imam Shafi'i RH. Imam Tahawi RH is a follower of the Hanafi School of Jurisprudence. His monumental scholarly works, such as Sharh Ma'ani al-Athar and Mushkil al-Athar, are encyclopaedic in scope and have long been regarded as indispensable for training students of Fiqh.

As far as Aqidah goes - all schools of the Ahlus Sunnah Wal Jama'ah are united in their Belief system. Infact, even in their juristic practices, almost 75% is the same in the execution of rulings and best practices.

Imam Tahawi's Al-'Aqidah, - though small in size, is a basic text for all times, listing what a Muslim must know and believe and inwardly comprehend. There is consensus among the Sahabah RA, Tabi'in RH and all the leading Islamic authorities such as Imam Abu Hanifah RH, Imam Malik RH, Imam Shafi'i RH, Imam Ahmad ibn Hanbal RH, Imam Abu Yusuf RH and Imam Muhammad RH - on the doctrines enumerated in this work. This is fundamentally because these doctrines shared by the Ahlus Sunnah Wal Jama'ah owe their origin to the Holy Qur'an, as well as consistent-and-confirmed Ahadith - both being the undisputed primary sources of Islam.

Being a text on the Islamic doctrines, this work draws heavily on the arguments set forth in the Holy Qur'an and Sunnah. Likewise, the arguments advanced in refuting the views of sects that have deviated from the Sunnah, are also taken from the Holy Qur'an and Sunnah.

As regards to the misguided sects mentioned in this work, a study of Islamic history up to the time of Imam Tahawi would be quite helpful. References to sects such as the Mu'tazilah, the Jahmiyyah, the Qadriyah, and the Jabriyah are found in the work. Moreover, it contains allusions to the unorthodox and deviant views of the Shi'ah, the Khawarij and such mystics as had departed from the right path. There is an explicit reference in the work to the nonsensical controversy on Khalq-al-Qu'ran in the times of Ma'mun and some other 'Abbasid Caliphs.

While the permanent relevance of the statements of belief in Al-'Aqidah is obvious, the historical weight and relevance of certain of these statements can be properly appreciated only if the work is used as a text for study under the guidance of the Ulama able to elucidate its arguments fully. The Ulama will be able to provide reference to the intellectual and historical background of the sects refuted in the work, InshaAllah. Such study helps one to better understand the Islamic doctrines and avoid the deviations of the past or the present.

May Allah grant us a true undersanding of faith and include us with those to whom Allah refers as:

"those who believe, fear Allah and do good deeds"

and

"he who fears Allah, endures affliction, then Allah will not waste the reward of well-doers."

In the Name of Allah, the Merciful, the Compassionate.

Praise be to Allah, Lord of all the Worlds.

The great scholar Hujjat al-lslam Abu Ja'far al-Warraq al-Tahawi al-Misri RH said:

This is a presentation of the beliefs of Ahlus Sunnah Wal Jama'ah, according to the school of the jurists of this religion:

Abu Hanifah An-Nu'man ibn Thabit al-Kufi;
Abu Yusuf Ya'qub ibn Ibrahim Al-Ansari; and
Abu 'Abdullah Muhammad ibn Al-Hasan Al-Shaybani

May Allah be pleased with them all;

and what they believe regarding the fundamentals of the religion and their faith in the Lord of all the Worlds.

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

2. There is nothing like Him.

3. There is nothing that can overwhelm Him.

4. There is no god other than Him.

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

6. He will never perish or come to an end.

7. Nothing happens except what He wills.

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

9. He is different from any created being.

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

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

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

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

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

15. He was always the Lord even when there was nothing to be Lord of, and always the Creator even when there was no creation.

16. In the same way that He is the 'Bringer to life of the dead', after He has brought them to life a first time, and deserves this name before bringing them to life, so too He deserves the name of 'Creator' before He has created them.

17. This is because He has the power to do everything, everything is dependent on Him, everything is easy for Him, and He does not need anything.

"There is nothing like Him and He is the Hearer, the Seer." (Ash-Shura 42:11)

18. He created creation with His knowledge.

19. He appointed destinies for those He created.

20. He allotted to them fixed life spans.

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

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

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

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

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

26. He is exalted beyond having opposites or equals.

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

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

29. And we are certain that Muhammad SAW is His chosen servant and selected Prophet and His Messenger with whom He is well pleased. And that he is the seal of the prophets and the Imam of the godfearing and the most honoured of all the messengers and the beloved of the Lord of all the Worlds.

30. Every claim to prophethood after him is falsehood and deceit.

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

32. The Qur'an is the word of Allah. It came from Him as speech without it being possible to say how. He sent it down on His Messenger as revelation. The believers accept it, as absolute truth. They are certain that it is, in truth, the word of Allah. It is not created, as is the speech of human beings, and anyone who hears it and claims that it is human speech has become an unbeliever.

Allah warns him and censures him and threatens him with Fire when He says, Exalted is He:

"I will burn him in the Fire." (Al-Muddaththir 74: 26)

When Allah threatens with the Fire those who say

"This is just human speech" (Al-Muddaththir 74: 25)

we know for certain that it is the speech of the Creator of mankind and that it is totally unlike the speech of mankind.

33. Anyone who describes Allah as being in any way the same as a human being has become an unbeliever. All those who grasp this will take heed and refrain from saying things such as the unbelievers say, and they will know that He, in His attributes, is not like human beings.

34. "The Seeing of Allah by the People of the Garden" is true, without their vision being all-encompassing and without the manner of their vision being known. As the Book of our Lord has expressed it:

"Faces on that Day radiant, looking at their Lord." (Al-Qiyamah 75: 22-3)

The explanation of this is as Allah knows and wills. Everything that has come down to us about this from the Prophet Muhammad SAW in authentic traditions, is as he said and means what he intended. We do not delve into that, trying to interpret it according to our own opinions or letting our imaginations have free rein. No one is safe in his religion unless he surrenders himself completely to Allah, the Exalted and Glorified and to His Messenger SAW, and leaves the knowledge of things that are ambiguous to the one who knows them.

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

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

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

38. Al-Mi'raj (the Ascent through the Heavens) is true. The Prophet Muhammad SAW, was taken by night and ascended in his bodily form, while awake, through the Heavens, to whatever heights Allah willed for him. Allah ennobled him in the way that He ennobled him and revealed to him what He revealed to him:

"And his heart was not mistaken about what it saw." (Al-Najm 53: 11)

Allah blessed him and granted him peace in this world and the next.

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

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

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

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

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

44. The exact nature of the decree is Allah's secret in His creation, and no angel near the Throne, nor Prophet sent with a message, has been given knowledge of it. Delving into it and reflecting too much about it only leads to destruction and loss, and results in rebelliousness. So be extremely careful about thinking and reflecting on this matter or letting doubts about it assail you, because Allah has kept knowledge of the decree away from human beings, and forbidden them to enquire about it, saying in His Book:

"He is not asked about what He does but they are asked." (Al-Anbiya' 21: 23)

So anyone who asks: "Why did Allah do that?" has gone against a judgement of the Book, and anyone who goes against a judgement of the Book is an unbeliever.

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

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

47. It is necessary for the servant to know that Allah already knows everything that is going to happen in His creation and has decreed it in a detailed and decisive way. There is nothing that He has created in either the heavens or the earth that can contradict it, or add to it, or erase it, or change it, or decrease it, or increase it in any way. This is a fundamental aspect of belief and a necessary element of all knowledge and recognition of Allah's oneness and Lordship. As Allah says in His Book:

"He created everything and ordered them in due proportions." (Al-Furqan 25: 2)

And He also says:

"Allah's command is always a decided decree." (Al-Ahzab 33: 38)

So woe to anyone who argues with Allah concerning the decree and who, with a sick heart, starts delving into this matter. In his delusory attempt to investigate the Unseen, he is seeking a secret that can never be uncovered, and he ends up an evil-doer, telling nothing but lies.

48. Al-'Arsh (The Throne) and Al-Kursi (The Chair) are true.

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

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

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

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

53. We call the people of our qiblah - Muslims and believers as long as they acknowledge what the Prophet SAW brought, and accept as true everything that he said and told us about.

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

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

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

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

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

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

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

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

62. And the whole of what is proven from the Prophet SAW, regarding the Shari'ah and the explanation (of the Qur'an and of Islam) is true.

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

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

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

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

67. Those of the Ummah of Muhammad SAW, who have committed grave sins will be in the Fire, but not forever, provided they die and meet Allah as believers affirming His unity even if they have not repented. They are subject to His will and judgement. If He wants, He will forgive them and pardon them out of His generosity, as is mentioned in the Qur'an when He says:

"And He forgives anything less than that (shirk) to whoever He wills" (An-Nisa' 4: 116)

and if He wants, He will punish them in the Fire out of His justice and then bring them out of the Fire through His mercy, and for the intercession of those who were obedient to Him, and send them to the Garden. This is because Allah is the Protector of those who recognise Him and will not treat them in the Next World in the same way as He treats those who deny Him and who are bereft of His guidance and have failed to obtain His protection. O Allah, You are the Protector of Islam and its people; make us firm in Islam until the day we meet You.

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

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

70. We do not agree with killing any of the Ummah of Muhammad SAW, unless it is obligatory by Shari'ah to do so.

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

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

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

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

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

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

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

78. We believe in the Angel of Death who is charged with taking the spirits of all the worlds.

79. We believe in the punishment in the grave for those who deserve it, and in the questioning in the grave by Munkar and Nakir about one's Lord, one's religion and one's prophet, as has come down in ahadith from the Prophet Muhammad SAW, and in reports from the Sahabah RA.

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

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

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

83. Good and evil have both been decreed for people.

84. The capability in terms of Tawfiq (Divine Grace and Favour) which makes an action certain to occur cannot be ascribed to a created being. This capability is integral with action, whereas the capability of an action in terms of having the necessary health, and ability, being in a position to act and having the necessary means, exists in a person before the action. It is this type of capability which is the object of the dictates of Shari'ah. Allah the Exalted says:

"Allah does not charge a person except according to his ability." (Al-Baqarah 2: 286)

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

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

87. Everything happens according to Allah's will, knowledge, predestination and decree. His will overpowers all other wills and His decree overpowers all stratagems. He does whatever He wills and He is never unjust. He is exalted in His purity above any evil or perdition and He is perfect far beyond any fault or flaw.

"He will not be asked about what He does but they will be asked." (Al-Anbiya' 21: 23)

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

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

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

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

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

93. We confirm that, after the death of Rasulullah SAW, the caliphate went first to Abu Bakr As-Siddiq RA, thus proving his excellence and superiority over the rest of the Muslims; then to 'Umar ibn Al-Khattab RA; then to 'Uthman ibn Affan RA; and then to 'Ali ibn Abi Talib RA. These are the Rightly-Guided Caliphs and upright leaders.

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

95. Anyone who speaks well of the Companions of the Messenger of Allah RA, and his wives RA and offspring RA, who are all pure and untainted by any impurity, is free from the accusation of hypocrisy.

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

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

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

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

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

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

102. There is only one religion of Allah in the heavens and the earth and that is the religion of Islam. Allah says:

"Surely religion in the sight of Allah is Islam." (Al 'Imran 3: 19)

And He also says:

"I am pleased with Islam as a religion for you." (Al-Ma'idah 5: 3)

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

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

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

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

Aqidah 112

The Holy Qur'an is the speech of Allah Ta'ala.

It is eternal and uncreated.

Allah Ta'ala has referred to the Qur'an as His Speech and has linked it to Himself.

There is a unanimous consensus of the Ummah on this that the Holy Qur'an is the Speech of Allah Ta'ala and it is His quality.

Allaah Ta'ala is eternal in all His Qualities.

There was no difference of opinion during the first era of Islam that the Qur'an is uncreated; and even the predecessors after the era of the Sahabah RA were unanimous that the Qur'an is not a creation.

Allaah Ta'ala says:

"Indeed Our Speech to a thing when We desire it, then We say to it 'Be' and it is."

Therefore if everything is created by the word "Be" then it should be understood that these words and this Speech of Allah Ta'ala is not a creation. Otherwise to create this word another word "Be" would be necessary. And for the second one, a third would be necessary. This will continue into infinity. Hence it is established that the Speech of Allah Ta'ala is not a creation.

Abdullah ibn Abbas RA says regarding the Aayat:

"The Arabic Qur'an, in it there is no crookedness" -

- indicates that the Qur'an is not a creation.

"Because there is no creation except that crookedness is found in it."

Also Allah Ta'ala says regarding the Holy Qur'an that there is no crookedness in it.

Abdullah ibn Abbas RA once heard a person saying at the Ka'abah:

"O Rabb of the Qur'an..."

Then Abdllah ibn Abbas RA said:

"Do not let your tongue utter such words, indeed everything that is Marbuub (being nourished) is a creation; and the Qur'an is uncreated."

Also, if the Qur'an is a creation then it would be possible to find its equivalent.

Imaan Rabbani Mujjaddid Alfa Thaani RA said:

"The Qur'an is the Speech of Allah Ta'ala, which He has clothed with words and sounds and revealed it upon our Nabi SAW. In it He has addressed His servants with Commands and prohibitions. Just as we would bring to the fore our own speech by means of effort and the tongue, similarly our hidden object and aim is brought to the fore; in the same way Allah Ta'ala has clothed His own Speech in words and sounds without the use of effort or tongue, merely by His Perfect Power. In this way he has revealed it upon His servants and through the means of words and sounds He has made known His object. Therefore both types of speech that is His Own Speech and worded speech, are in reality the Speech of Allah Ta'ala. Just like the two types of our speech, own and worded are in reality one speech. Not that the first type (own) is literal and the second type (worded) is figurative. Because a sign of figurative is that it is permissible to negate it and (thereby) negate worded speech. And not to regard it as Allah Ta'ala's speech is undoubtedly Kufur. Like it is mentioned in the Qur'aan that the Kuffaar say:

"This (Qur'an) is but the speech of man."

Also if the Qur'aan was a creation then it would be possible to bring a similarity to it. And since it is not possible to bring anything similar to the Qur'an then it should be understood that it is eternal and uncreated.

Allah Ta'ala says:

"They listen to the Speech of Allah and then they change it."

The crux is that just like worded speech, own speech is also in reality speech. Like Allah Ta’ala says:

"They say to themselves why does Allah not punish us for what we say" , "Lower your speech or make it loud" - Saiyidina Umar RA said on the day of Saqeefah: "I prepared some speech in my mind."

*NOTE: The meaning of Saqifah is explained at the end of this article.

From these texts it is dear that both, worded speech and own speech, are in reality referred to as speech.

One should know that the speech of Allah Ta'ala is based in two meanings.

Firstly, Speech is Allah Ta'ala's encompassing Quality, that is connected to the Being of Allah Ta'ala. There is no doubt on its being eternal.

The second meaning is that by saying Speech - those words of Allah Ta'ala are meant which He has spoken. The Qur'an is referred to as the Speech of Allah Ta'ala in this meaning. This Qur'an is the Speech of Allah Ta'ala that was revealed upon Nabi Muhammad SAW, that we recite with our tongues and listen to with our ears and memorise in our hearts and is written on our pages. It is eternal and uncreated. However, the recitation of the Qur'an and its listening to and its writing is new and created, because this recitation and listening and writing are the doings of the servants. The actions of the servants are new and created actions.

The above is the view held by Imam Bukhari RA and other Ulama-ul-Muhaqqiqeen RA.

Imam Zahli's RA view is that - the person who says that the words of the Qur'an are new, that is the recitation and the listening to the Qur'an is new, then that person is a Bid'ati.

The object of Imam Bukhari RA was to differentiate between the Quality of Allah Ta'ala and the action of the slave.

- END OF ARTICLE -

* Saqifah:

Saqifah, also known as "Saqifa Bani Saeda" or Saqifat Bani Sa'ida, was a roofed building used by Banu (tribe) of Sa'ida, of the faction of the Khazraj, of Madinah. On the day that the Prophet Muhammad SAW died, the Ansar (Muslims originally from Madinah), gathered in the Saqifah to discuss the future & leadership of the Muslims. There were two tribes of the Ansar, the Khazraj and the Aws; who were both present. When the Prophet Muhammad SAW's companions, Abu Bakr RA and Umar RA learned of the gathering, they went to the meeting. After an extensive discussion, those who gathered there gave their Bai'ah (allegiance), to Abu Bakr As-Siddiq RA as the leader of the Muslims.

Easy Good Deeds - Optimism and Hope from Allah

Besides fear of Allah, expecting good from Him is an act of sublime merit.

Abu Hurairah RA has quoted the Prophet Muhammad SAW as saying:

"Hoping for good is also an act of worship of Allah." (Tirmidhi, Hakim)

In a Hadith Qudsi (Divine Hadith) our blessed Prophet SAW has quoted the Divine words of Allah Ta'ala:

"I am what my bondsman thinks of me, and where he remembers Me, there I am with him." (Bukhari, Muslim)

Many merits have been given in Q'uran and Hadith for having high hopes from Allah. This implies that one must try to live according to the Divine Commands and when he incuritably commits errors, he should expect Divine Mercy for it. But if one is entirely unmindful of Divine commands, does not care to reform himself, and is driven by worldly and carnal desire and yet expects Divine Pardon and Mercy, he has been castigated and condemned in the above Hadith.

The right way is to try to reform oneself and to balance Allah's fear and good hopes from Him.

Anas RA related:

"Once our Prophet (SAW) went to a young man who was on his death bed and asked him:

'How do you feel?'

The young man said:

'I have much hope from Allah but I also fear for my sins.'

The Holy Prophet (SAW) said:

The believer who has these two ideas simultaneously at such time, Allah fulfils his hopes and grants him security from his fear." (Tirmidhi)

Islam For Our Times

Adapted from the treatise by Shaykh Dr Jafar Shaikh Idris

Islam, exactly as it was revealed to Prophet Muhammad SAW, and without any changes or alterations, is the religion that Allah chose for all people from the time he sent His Messenger (SAW) till the end of time.

Islam is thus for recent times just as it was for earlier times. But while the texts of this religion are immutable, people's conditions are not. What can we do? In answering this question, people these days have been, basically, divided into two main camps: the faithful and the revisionist.


THE REVISIONIST SAYS:

Keep the religious texts as they are but give them meanings that suit contemporary culture just as those before you gave them meanings that suited their particular cultures. The texts are divine revelation, but their understanding is a human endeavour. Divine words are absolute, but their human understanding is relative.


THE FAITHFUL ANSWERS:

But the Qur'an was revealed in clear Arabic words whose meanings are well known to Arabic speaking people:

"We send it down as an Arabic Qur'an in order that you may understand." (Surah 12: Ayat 2)

The Prophet Muhammad SAW, explained the Qur'an verbally and by example. All the Prophet SAW's words and deeds are considered to be a living commentary on the Qur'an. The companions of the Prophet SAW were better placed to do so than later generations because Arabic was their mother tongue, and because they had knowledge of the occasions on which the verses were revealed, and the situations in which the Prophet SAW's words were uttered. Then came generations after generations of great leading scholars whose extant works are a living witness to the fact that they understood the basic meanings of the verses of the Qur'an in generally the same way as they were understood by the first generations. Your claim that each generation gave the words of the Qur'an and those of the Prophet SAW's meanings that suited their contemporary cultures is one that history belies.


REVISIONIST:

Are you saying that they never differed?


FAITHFUL:

They differed only slightly as far as the basic meanings of the verses and the Ahadith are concerned. But they naturally differed sometimes on matters like what was to be deduced logically from the text or the way rules were to be applied to a new situation. What is important here, is that the differences, whatever they were, did not come as a result of differences in culture. They were individual differences that occurred even among contemporaries living in the same cultural milieu. True, there were drastic differences, but they were among those who adhered to the correct method as well as those who adopted irrational methods.


REVISIONIST:

Are you claiming that there is a scientific method for the interpretation of Islamic text?


FAITHFUL:

I am saying rather that there is a scientific method for the basic understanding of every text, Islamic or otherwise.


REVISIONIST:

How?


FAITHFUL:

If you want to understand a poem by say, Shakespeare, what do you do?


REVISIONIST:

I consult the books that explain what Shakespeare meant by it.


FAITHFUL:

Do you mean that you do not understand it in the light of your contemporary culture?


REVISIONIST:

No, because my aim is to understand what Shakespeare meant by his poem.


FAITHFUL:

Do you mean that you give his words and phrases the meaning that he meant by them at the time that he wrote his poem, even if they differed from what current English usage might suggest?


REVISIONIST:

Of course; because my aim, as I said, is to understand what Shakespeare actually meant. If I give his words meanings that he did not intend by them, I would be attributing to him something that he did not say.


FAITHFUL:

Do you follow this same method if you want to be, say, an Aristotle's expert? Do you try, for example, to learn ancient Greek in which he wrote his philosophy?


REVISIONIST:

I certainly would, and would try not to confuse it with Modern Greek, because my aim again is to understand what Aristotle said.


FAITHFUL:

Are there any ways, besides his language that you think would help you in understanding his philosophy?


REVISIONIST:

Yes, I would for example, try to see how his contemporaries understood it because they were better placed to do so than I am. I would also consult the works of the experts who preceded me, and so on.


FAITHFUL:

Well, that is the method that we called scientific, and it is the method we advocate for understanding Islamic texts.


REVISIONIST:

But you are now ignoring the great differences between ordinary texts and Islamic texts.


FAITHFUL:

Would you please elucidate those differences for me?


REVISIONIST:

One of them is that I can understand what humans like myself really mean because I am human being, and because they address me in words that are human; therefore limited. But God is absolute and what He means is absolute, and cannot therefore be couched in limited human words. But if every reader of Islamic text is given the right to interpret them the way the reader understands them, there will be a multiplicity of meanings which approaches the absolute.


FAITHFUL:

Leaving aside your vague talk about the limited and the absolute, the gist of what you are saying is that while human beings have the ability to successfully communicate their meanings through a medium like Arabic, God fails to do so. This is despite the fact that He himself says that he used this human language so that those who speak it may understand his message.


REVISIONIST:

This looks like a good argument. But related to the difference we just mentioned is another important one. Islam, we say, is good for all times and places. If we give the words of its texts the same meanings that an earlier generation like the Prophet SAW's companions gave, we would be limiting Islam to a particular age.


FAITHFUL:

So, what is the alternative?


REVISIONIST:

The alternative is what I propounded at the beginning Of our dialogue. Every generation of Muslims should give them the meanings that suit their culture.


FAITHFUL:

Is this the understanding of the principle of the suitability of Islam for all times and places?


REVISIONIST:

It is, and I don't see how it can otherwise be.


FAITHFUL:

If the characteristic of the suitability of a message for all times and places is what you take it to be, then any message, even one that is advocated by the most stupid human beings can fit it.


REVISIONIST:

I think you're exaggerating.


FAITHFUL:

I am not, suppose that some one called Mr. Donkey formulated what he thought was a comprehensive ideology that consisted of many doc­trines on different aspects of life. Suppose that, to make it suitable for all times and places Mr. Donkey concluded his ideology with this statement; I hereby give all believers in this world ideology the right to make any changes in it they deem necessary to make it suit their different times and circumstance.


REVISIONIST:

Change will start to be made in donkeyanism soon after it is issued so much so that after a short lapse of time nothing remains of it except that concluding statement. But the Donkeyans will continue to boast of the suitability of their ideology to all times and places.


FAITHFUL:

Is this how you conceive Islam to be?


REVISIONIST:

Of course not. But then, what is your conception of this characteristic of the Islamic religion?


FAITHFUL:

I conceive it to mean that Islam, as it was revealed to Muhammad SAW, and without the slightest alterations, is good for all times and places. What makes this miracle possible is that Islam is not a man-made religion. It is a message of guidance from the Creator of mankind who knows who they essentially are, and who thus addresses them as human beings, and irrespective of their different cultures, colors, times, places, standards of living and so on.


REVISIONIST:

What do you then mean by the phrase 'Islam for our times'?


FAITHFUL:

I am saying that though the religion does not change, people's circumstances and problems do change. And so, to make the immutable religion relevant to their special circumstances, we need to present it in a language that our contemporaries understand, evaluate, in the light of it, any new ideas or ideologies that have a bearing on it, refute any claims that throw doubt on it, find in it solutions for new intellectual problems.

Finally it is important to make use of scientific discoveries to strengthen the faith of its adherents, and to use them as means of invitation to Islam. And many other things, all of which are made possible because though the texts are limited, what can be deduced and learnt from them is not.

There Is No Compulsion In Religion

An Advice to Those Who Seek the Truth for the Sake of Truth

Without any doubt Almighty Allah SWT could have created a world without hardship, pain and misfortune; but that would have meant His depriving man of freedom and choice; mankind would have been let loose in the world as a creature without will or the power of decision, just like any other creature lacking perception and awareness, formed exclusively by nature and totally obedient to it. Would he then have deserved the name of man?

Having paid the heavy price of losing all his innate capacities and freedom, his most precious resource, would he have advanced toward perfection, or decayed and declined? Would not the world too have lost all goodness and beauty, these being comprehensible only in terms of their opposites?

It is plain that the power to distinguish and discriminate makes possible the existence of good and evil, and of beauty and ugliness. By giving man the inestimable blessing of freedom and the ability to choose - Allah SWT, Whose Mahabbat and Wisdom is manifest throughout creation, wished to display fully His ability to create phenomena bearing witness to His Greatness, His Infinite Wisdom, His Glory and His Power.

Out of this great love and affection Almighty Allah placed within man’s being - the possibility of doing both good and evil, and although He compels him to do neither He always expects him to do good. Almighty Allah SWT does not approve of evil or Dhulum; it is righteous conduct that meets with Allah's approval and in exchange for which He provides abundant, unimaginable reward. Almighty Allah warns man against following the path of evil and threatens him with punishment and torment if he does so.

Thus by using the power of choice that Almighty Allah – Exalted and Glorious has bestowed on him - man can act as he should, conforming both to Divine guidance and to his own conscience. But if occasionally his foot should slip and he should commit some sin, the path remains wide open for him to return to purity and light, to Almighty Allah's favour and mercy.

This is in itself a further manifestation of the Glorious Creator’s generosity and all-embracing justice, one more of the countless blessings that He bestows on His servants. Were Almighty Allah to give immediate reward to the virtuous for their righteous conduct and acts, they would not in any way be superior to the corrupt and the sinful. And if the evil in thought and in deed were to be always met with instant punishment and retribution, virtue and purity would not enjoy any superiority in this world to vice and impurity.

Almighty Allah created all men in accordance with their primal nature: they neither knew faith through any religion nor Kufr through apostasy. Then Almighty Allah sent His Prophets Alaihimussalaam, the last in line and the Seal who was His Beloved Rahmatulil 'Aalameen – Muhammad ibn Abdullah SAW to summon mankind to faith in Allah SWT. Of them are those whom Almighty Allah guided and others whom He did not.

The import of the tradition is that Allah, Exalted and Glorious, does not compel anyone towards Imaan or Kufr. Out of His Infinite Mercy and Mahabbat, Allah created mankind in a pure state of Fitrah - a Divine-given nature wherein mankind has the capacity to distinguish good from evil and guidance from error. Then Allah SWT sent His Messengers and the Prophets Alaihimussalaam to guide humanity and to call them to faith in the Glorious Creator and Sustainer. Those who had not betrayed their Allah-given nature were thereby guided to faith. Others, by virtue of their betrayal, were led into error and Kufr. The evil of the evildoers makes them blind to guidance.

This is what is meant by what Allah SWT says in the Qur'an:

"But fear Allah, and listen (to His counsel): for Allah guided not a rebellious people." (Ayat 108: Surah Al-Maa'idah)

Allah mentions furrther in the Qur'an:

"And Allah guides not the rebellious." (Ayat 24: Surah At-Taubah)

and

"And Allah guided not those who are perversely rebellious." (Ayat 80: Surah At-Taubah)

Based on this belief, we can establish a standard for our thoughts, our speech, our deeds and our behaviour; we establish a complete way of living which results in success. Based on faith we can institute a programme of success as declared by Almighty Allah with words of truth and wisdom, as described in the following verse of the Holy Qur'an:

"So set thou thy face steadily and truly to the Faith: (Establish) Allah's handiwork according to the pattern on which He has made mankind (Fitrah): No change (let there be) in the work (wrought) by Allah: that is the standard religion (Din-ul-Qayyim): But most among mankind understand not." (Ayat 30: Surah Ar-Rum)

As turned out from the creative hand of Almighty Allah, man is innocent, pure, true, free, inclined to right and virtue, and endued with true understanding about his own position in the Universe and about Almighty Allah's goodness, wisdom, and power. This is his true nature, just as the nature of a lamb is to be gentle and of a horse is to be swift. But man is caught in the meshes of distorted customs, inflated egos, greed, superstitions, selfish desires, and false teaching. This may make him pugnacious, unclean, false, slavish, hankering after what is wrong or forbidden, and deflected from the love of his fellow men and the pure unadulterated worship of the One True Creator and Sustainer – Almighty Allah SWT.

The problem before the Prophets' 'Alaihimussalaam is to cure this crookedness, and to restore human nature to what it should be under the Will of Almighty Allah. Din-ul-Qayyim here includes the wholelife, thoughts and desires of man. The "Standard Religion", or the "Straight Path" is thus contrasted with the various human systems that conflict with each other and call themselves separate "religion" or "sects". Almighty Allah's Religion is One, as Allah is One.

"Repentance" does not mean sackcloth and ashes, or putting on a gloomy pessimism. It means giving up disease for health, crookedness (which is abnormal) for the Straight Path, the restoration of our nature as Almighty Allah created it from the falsity introduced by the enticements of Evil.

Almighty Allah SWT tells us with words of truth that His Creation was pure and good in itself. All the corruption and mischief was introduced by Evil e.g. arrogance, quest for power, greed, selfishness, hatred, Fitnah, etc. -

"Mischief has appeared on land and sea because of (the meed) that the hands of man have earned, that (Allah) may give them a taste of some of their deeds: in order that they may turn back (from evil)." (Ayat 41: Surah Ar-Rum)

The consequences of Evil must be evil, and this should be shown in such partial punishment as "the hands of men have earned" - so that it may be a warning for the future and an invitation to enter the door of repentance. The ultimate object of Almighty Allah’s justice and punishment is to reclaim man from Evil, and to restore him to the pristine purity and innocence in which he was created.

Almighty Allah then tells us that we must make the necessary changes to our life before it is too late. For a Day will surely come when true values will be restored and all falsehood and evil will be destroyed. Nothing but repentance and amendment can avert the consequences of Evil. When that fateful Day actually comes, repentance will be of no avail: for the impassable barrier between Evil and Good will have been fixed, and the chance of return to Almighty Allah's pattern will have been lost -

"But set thou thy face to the Right Religion, before there come from Allah the Day which there is no chance of averting: On that Day shall men be divided (in two)." (Ayat 43: Surah Ar-Rum)

The sharp division will then have been accomplished between the unfortunate ones who rejected Truth and Faith and will suffer for their rejection, and the righteous who will attain Peace and Salvation. The state of the Blessed will not be merely a passive state. They will actively earn and contribute to their own happiness as confirmed to us by Allah SWT in His Book:

"Those who reject faith will suffer from their rejection: And those who work righteousness will make provision for themselves (in Paradise)." (Ayat 44: Surah Ar-Rum)

Compulsion is incompatible with religion because religion depends upon faith and will, and that it would be meaningless if religion is induced by force. Truth and Error have been so clearly shown up by the Infinite Mercy and Bounty of Almighty Allah that there should be no doubt whatsoever in the minds of any persons of goodwill as to the fundamentals of faith for Almighty Allah's protection is continuous, and His Plan is always to lead us from the depths of darkness into the clearest light.

Almighty Allah SWT declares to us:

"Let there be no compulsion in religion: Truth stands out clear from error: whoever rejects Tagut and believes in Allah hath grasped the most trustworthy hand-hold, That never breaks. And Allah heareth and knoweth all things." (Ayat 256: Surah Al-Baqarah)

Do we desire Fitrah? Are we heading toward the standard religion or has mankind reached a point where we are so pleased with ourselves that we desire no real change; are we perhaps so satisfied in doing what is not pleasing to Almighty Allah; have we found a way to avoid doing that which our Maker and Creator has commanded and that we continue to do the things that He has prohibited? Have we found another way to the Throne?

Clear vision and prudence are essential today. We must be able to perceive what is best for us, based on a standard higher than what society offers. We must reach a level where, on the basis of inspiration sent to us by Almighty Allah SWT, we accept knowledge that is in the best interest of ourselves. This comes as a result of practice, of doing what was taught to us by our Beloved Nabi SAW and doing what Almighty Allah has commanded.

InshaAllah – Almighty Rabbul 'Aalameen will confer upon us a full understanding of Adab in the sense of how things work. It is said that Almighty Allah gave Nabi Adam AS something that distinguished him from those whom Allah Exalted told to submit to him. He gave Nabi Adam AS the knowledge and the nature of things and Almighty Allah blessed him with the sense of Adab, how things would work and function. It is our understanding and practice of this level of Islam that demonstrates that we understand how things work. The extent that we are in accord with those things that Rabbul 'Aalameen has commanded upon us determines how much success Almighty Allah will bless us with, and what we will get by practicing His Deen.

We must begin to examine the tools that were created for us. As practicing Muslims we must become aware of other people defining for us our reality. We must be able to detach ourselves from man-made concepts of right and wrong, good and evil, individuality and equality. In order to see our problem, objectively, and define our struggle, we must elevate our consciousness above the temporal concepts found in man-made documents. Only by becoming aware of the Sacred Source of legislation can we understand for what goals we should be struggling during our very short stay in this Dunia. Let us therefore struggle for what Almighty Allah has commanded.

One who denounces Islam is called a Murtad.

This is mentioned in the Qur'an where Allah states:

"And he among you who turns away from his religion (becomes Murtad) and dies in the state of disbelief (Kufr) then all the deeds of such people are null and void, in this world and in the Hereafter, and such people are among the inmates of the Fire, to dwell therein forever." (Ayat 217: Surah Al-Baqarah)

The above verse tells us three important points:

1) A person who turns away from Islam is called a Murtad. This is the Arabic word in this verse.

2) Such a person's deeds are destroyed and rendered void.

3) Such a person, if he/she dies in the state of Kufr, will remain eternally in Hell.

On this basis the Ulama have ruled that all the Solat, Zakat, Sawn, Hajj, and other acts of worship are destroyed when one exits from Islam.

Rasulullah SAW said:

"If one changes his religion (i.e. turns from Islam to Kufr) then kill him." (Bukhari)

Hence the Fuqaha (Scholars of Islam) are unanimous that the Murtad must be slain.

However, such a ruling may only be executed in an Islamic state, not in the non-Muslim countries where we live, since there is no Shar'ee court to oversee punishments of this nature. Basically the Murtad must be given an opportunity to air his doubts about Islam. The Ulama would have to clear and answer these doubts.

When adequate time and effort has been exhausted on this issue, and reasonable answers have been advanced to expel and doubts and aspersions against Islam, and inspite of all this the Murtad refuses to come back into the fold of Islam, the law of execution will apply.

However, as stated earlier, this may only be carried out under the auspices of a Muslim court. In many cases in this world whereby Muslims live under kuffar rule, we will apply the initial stage of concillation: trying to convince him/her to come back into the fold. For this there is no time limit.

Shi'ites Exposed

Based on the advice of the Majlisul Ulama PE

It is essential that Muslims who feel that it is normal to sympathise the Shi'ahs - erase their minds of the notion that Shi'ism is a part or form of Islam – and that it is just as one of the other four Madhabs which constitute the Ahlus Sunnah.

Shi'ism is not Islam nor is it a sect of Islam.

This may be heavy for those who are new to this understanding, and thus a decent explanation is required.

The ostentatious religious calls of an Islamic hue emanating from the late Khomeini and his clergy do not make Shi'ism any closer to Islam than the religious and "Islamic" calls and slogans of religions such as Qadianism. Like Qadianism, Shi'ism too believes in the extension and perpetuation of Nubuwwat (Prophethood) after the Prophet Muhammad SAW.

Although both religions (Qadianis and Shi'ism) overtly assert a belief in the finality of the Nubuwwat of Rasulullah SAW, they covertly believe by way of fallacious interpretation in the continuation of Nubuwwat.

Shi'ah religious literature abundantly clarifies the fact that Shi'ites believe in the continuation of Nubuwwat after Rasulullah SAW. The only cover presented by Shi'ism for this Kufr belief is a name - i.e. Imaam.

Instead of calling the one they believe to be a Prophet or Nabi or Rasul, they describe him as an Imam, and instead of saying Nubuwwat they say Imamat. But, in terms of the Shi'ah religion, there is absolutely no difference between a Nabi or a Shi'ite Imam. In fact, Shi'ism propagates the superiority of an Imam over a Nabi.

Hence, the late Khomeini declared:

"It is one of the essential beliefs of our Shi'ite school that no one can attain the spiritual status of the Imams, not even the cherubim or the prophets." (Writings and Declarations of Imam Khomeini: Islam & Revolution)

In the same book, Khomeini stated:

"In fact, according to tradition that have been handed down to us, the Most Noble Messenger and the Imams existed before the creation of the world in the form of lights situated beneath the divine throne: They were superior to other men even in the sperm from which they grew and in their physical composition."

Also in the same book, Khomeini said:

"The Prophet (SAW) himself said: We have states with God that are beyond the reach of the cherubim and the prophets."

Khomeini emphasised also in the same book:

"It is part of our belief that the Imaams too enjoy similar states..."

It is thus clear from the above excerpts that Shi'ism asserts the superiority of its Imams above the ranks of the other Ambiya AS. In fact, they even assert the superiority of Saiyidina Ali RA over Rasulullah SAW. Insha Allah, we will show from their writings that the Shi'ite priests believe that Saiyidina Ali RA is higher in rank than even Rasulullah SAW:

In Volume 1 of Al-Kaafi, the work of the Shi'ite authority, Al-Kulaini, the following appears on page 223:

"A man said to him (Abu Ja'far):

"O son of Rasulullah (SAW)! Has Amirul Mu'mineen (Saiyidina Ali RA) greater knowledge or some of the Ambiyaa?" Abu Ja'far said: "Listen to what he says! Verily, I have explained to him that Allah has bestowed to Muhammad the knowledge of all the Ambiyaa and most assuredly He has bestowed all of it to Amirul Mu'mineen. And he (the questioner) asks me if he (Saiyidina Ali RA) has greater knowledge or some of the Ambiyaa."

Al-Kaafi is one of the most authoritative books in Shi'ah theology. Kulaini, the author, is regarded by the Shi'ah clergy to be one of their top ranking authorities. Thus, in the Shi'ah book, Shi'ite Islam by the Shi'ah priest, Tabatabai - Al-Kaafi is praised in the following terms:

"The book of Kulaini known as Kaafi is divided into three parts... it is the most trustworthy and celebrated work of Hadith known in the Shi'ite world."

From the aforementioned that Imamat is a continuation of Nubuwwat, there is no doubt. Their beliefs as propounded by their own authorities unequivocally assert total equality between Nubuwwat and Imamat, in fact, Imamat is even accepted to be superior to Nubuwwat by the Shi'ah religion.

The Shi'ite book, "The Faith of Shi'ah Islam" states:

"We believe that Imamat is one of the fundamentals of Islam and that man's faith can never be complete without belief in it. It is wrong to imitate our fathers, family or teachers in this matter, even if we respect both, for it is just as necessary rationally to consider Imamat as it is to consider Tauhid and Nubuwwat."

"We believe that, just as it is necessary for Allah to send someone as a Prophet, so it is also necessary for Him to appoint an Imam."

"The Imamat is therefore a continuation of a prophethood, and the reasoning which proves the former's necessity is the same that which prove the latter's. We believe that, like the Prophet, an Imam must be infallible, that is to say incapable of making errors or doing wrong, either inwardly or outwardly."

"Their (i.e. the Shi'ite Imams) position in regard to Islam is the same as the Prophet’s, and the reasoning which necessitates their infallibility is the same as that which necessitates the Prophet's infallibility, and there is no difference between them in matters."

Hence, Muslims must understand that there is no difference of opinion among the Shi'ahs regarding their belief of the equality between Rasulullah SAW and the Imams of Shi'ism. The abovementioned statements testify to this claim.

The same book states:

"We believe that the Imamat, like Prophethood, must be an appointment from Allah through His Messenger, or an appointed Imam. From this point of view, the Imamat is the same as the Prophethood."

No one should therefore labour under the misapprehension that Shi'ism believes in the Islamic concept of Finality of Nubuwwat. The Qadianis claim to believe in the Finality of Nubuwwat, but their devious interpretation of this concept opens the way for them to accept Mirza Ghulam as a Nabi. In the same way, the Shi'ahs believe in the continuation of Nubuwwah inspite of their claim to believe in the Finality of the Nubuwwah of Muhammad SAW. Each and every attribute, office, function and institution exclusive with Nubuwwah is asserted for the Imams by the Shi'ite. One who studies the religious literature of the Shi'ahs will not fail to understand that on only this one basis of Imamat, the Shi'as are not Muslims.

Rejection of a Nabi is Kufr. One who does not believe in a Nabi is a Kafir. This is the belief of Islam. But according to the Shi'ah religion, belief in Imamat is Fardh just as Fardh as it is to believe in Rasulullah SAW. According to Shi'ism, one who denies / does not accept any of the Shi'ite Imams – is a Kafir. Propounding this view, the Shi'ah authority, Kulaini, stated in his Al-Kaafi:

"We (i.e. the Imams) are those whose obedience Allah has made Fardh… Whoever denies us is a Kafir."

This belief in Shi'ism categorically indicates that the Shi'ah religion regards its Imams as Ambiyaa. All those who do not subscribe to the Shi'ah doctrine of Imamat are branded as Kafirs by the Shi'ah religion. This is an indisputable fact in terms of Shi'ah theological writings. It is entirely another matter for Khomeini and the present Shi'ah clergy to ostensibly claim that they regard Sunnis as Muslims. Such devious statements are based on the Shi'ah doctrine of Taqiyyah (so-called holy hypocrisy) and stem from pernicious political motives.

The Islamic Ruling on Shi'ites

EXPLANATIONS FROM EARLY ULAMA

Imam Shafi'i RA

On one occasion, Imam Shafi'i RA said concerning the Shi'ites:

"I have not seen among the heretics a people more famous for falsehood than the Raafidite Shi'ites." [Ibn Taymiyah, Minhaj-us-Sunnah An-Nabawiyyah, 1/39]

On another occasion Imam Shafi'i RA said:

"Narrate knowledge from everyone you meet except the Raafidite Shi'ites, because they invent Ahadith and adopt them as part of their religion." [Ibid, Page 38]


Imam Abu Hanifah RA

It was reported that often, Imam Abu Hanifah RA used to repeat the following statement about the Shi'ites:

"Whoever doubts whether they are disbelievers has himself committed disbelief."


Imam Malik RA

Once Imam Malik RA was asked about them and he replied:

"Do not speak to them nor narrate from them, for surely they are liars." [Minhaj-us-Sunnah, 1/37]

During a class of Imam Malik RA, it was mentioned that the Raafidite Shi'ites curse the Sahabah RA (Na'udzubillah).

In reply, Imam Malik RA quoted the verse from the Qur'an:

"Muhammad is the Messenger of Allah and those with him are harsh with the disbelievers and gentle among themselves. So that the disbelievers may become enraged with them."

Imam Malik RA then said:

"Whoever becomes enraged when the Sahabah (RA) are mentioned is one about whom the verse speaks." [Tafsir al-Qurtubi, Surah Al-Fath]

That is to say - anyone who is enraged by the mention of the Sahabah RA automatically becomes a disbeliever, because the verse says:

"...the disbelievers may become enraged with them (Sahabah RA)."


Abdullah ibn Al-Mubarak RA

Ibn Al-Mubarak RA was reported to have said:

"Religion is gained from the Ahl-ul-Hadith (People of Hadith), scholastic theology and crafty exemptions from religious ordinances of Ahl-ur-Ray and lies from the Raafidite Shi'ites." [Imam Adh-Dhahabi, Al Muntaqaa min Minhaaj al-I'tidaal, Page 480]


Abu Zur'ah Ar-Razi RA

Abu Zur'ah Ar-Razi RA was quoted as saying:

"If you see someone degrade any of the Companions (RA) of the Prophet SAW, know that he is a disbeliever. Because the Prophet SAW, was real, what he brought was the truth and all of it was conveyed to us by the way of the Sahabah (RA). What those disbelievers wish to do is to cast doubt on the reliability of our narrators in order to invalidate the Qur'an and the Sunnah. Thus the disbelievers are the ones most deserving defamation."


Al-Qadi Abu Ya'la RA

It was reported that Abu Ya'la RA said:

"The position of jurists concerning one who curses the Sahabah RA, believing that such an act is permissible, is that he has committed an act of disbelief. If he curses them but does not believe that cursing them is permissible, then he is guilty of immorality, and not disbelief." [Ibn Taymiyah, As-Sawarim Al-Maslul, Page 569]


At-Tahawi RA

In his book on the Islamic creed - Al-Aqidah At-Tahawiyyah - the author states:

"We love the Companions (RA) of Allah's Prophet SAW, without going overboard in our love of anyone of them or remaining aloof (Tabarra) from any of them. We hate those who hate them or speak ill of them and we only speak well of them. Loving them is a religious act, and an expression of faith and righteousness while hating them is an act of disbelief, hypocrisy and transgression." [Sharh Al-Aqidah At-Tahawiyyah, Page 528]


Ibn Hazm Al-Andalusi RA

One day during the period of Muslim rule in Spain, Imam Abu Muhammad ibn Hazm RA was having a debate with some Spanish Catholic priests about their religious texts. He brought before them evidence of textual distortions in the Bible and the loss of original manuscripts. When they replied by pointing out to him Shi'ite claims also being distorted, Ibn Hazm RA informed them:

"Shi'ites could not be used as evidence against the Qur'an or against Muslims because they are not themselves Muslims." [Ibn Hazm, Al-Fisaal Fi Al-Milal Wa An-Nihal, 2/78 and 4/182]

Their claims have also been rebutted by numerous other early scholars such as:

Ibn Taymiyyah RA in Minhaj-us-Sunnah;

Imam Adh-Dhahabi RA in Muntaqa Min Minhaj-Al-I'tidal;

Ibn Kathir RA in his history book: Al-Bidayah Wa An-Nihayah;

Ibn Al-Jawzi RA in Talbis Iblis; and

Al-Qadi Ibn Al-Arabi RA in Al-Awwasim Min Al-Qawasim.


EXPLANATIONS FROM CONTEMPORARY SCHOLARS

Imam Al-Alusi

Imam Al-Alusi declared the Raafidite Shi'ites as disbelievers because of their defamation of the Sahahah RA. His position was based on the rulings of Imam Malik RA and other scholars who were in agreement with him.

In reply to their claim to be Ahl-ul-Bayt (The Prophet's SAW family), Al-Alusi said:

"No, they are really followers of the Devils and Ahl-ul-Bayt are innocent of them."


Muhibbuddin Al-Khatib

Al-Khatib wrote a book on the Shi'ites entitled: Al-Khutut Al-Aridah Lil-Usus Allati Qama Alayhaa Deen Ash-Shi'ah Al-Ithnay 'Ashriyah (translation: Broad Outlines of the Basis for the Twelver Shi'ite Creed). He also footnoted earlier works on the Shi'ah like Al-Muntaqa and Awasim Min Al-Qaqasim. In all of his works, Al-Khatib considers the Shi'ites to be disbelievers.


Bahjat Al-Baitar

When this great Syrian scholar was asked if transactions were permissible with Shi'ites, he replied in a book called Al-Islam Wa As-Sahabah Al-Kiram Bain As-Sunnah Wa Ash-Shi'ah in which he said:

"Political and economic dealings with them are allowed in the same way that they are allowed with states and people with whom there are treaties in spite of differences between their lands and religions and ours. And help can only be sought from Allah."


Dr. Hilali

After living closely to the Shi'ites for some years, the famous Morrocan scholar, Dr Hilali, wrote a paper on them in which he declared them disbelievers.


Al-Bashir Al-Ibrahimi

While visiting Iraq, this professor who is the leading religious scholar in Algeria saw with his own eyes the Shi'ite book, Az-Zahra, in which Saiyidina Umar ibn Al-Khattab RA - was accused of homosexuality (Na'udzubillah). On his return home to Algeria he exposed the Shi'ites and clearly outlined their principle beliefs and practices.


Mustafa As-Siba'i

This eminent Palestinian scholar was also among those who lived with the Shi'ites for a period and worked for rapproachment with them; however, he soon discovered their real intentions and noted them in the foreword of his classic: As-Sunnah Wa Makanatuha.

He wrote:

"Those people continue to hold fast to their books in which slanderous attacks and false descriptions are given of the incidents of disagreement among the Sahabah RA. Hence their intention behing the call to rapproachment seems to be bringing the Sunnites closer to the Shi'ite creed and not bringing them closer to each other."

On another occasion, As-Siba'i wrote:

"A Muslim would almost be in a state of total bewilderment and confusion at the audacity of these people towards Allah's Messenger SAW were it not for his knowledge that most of the Rafidites are Persians. Some Persians feigned Islam and used Shi'ism as a cover for the destruction of Islam. There were also among the Persians those who were unable to free themselves from the effects of their former religions and thus they entered Islam with a pagan mentality which did not mind telling lies about the Prophet SAW."

Among other contemporary scholars who have have made similar statements are:

Shaikh Ibn Baaz

Allaamah Ash-Shanqiti

Al-Albani

Ahmad Ameen

An-Nashashibi; and

Dr Rashad Salim

Preservation of Sacred Text & Their Authentic Elaborations

Allah SWT has ordered us in the Qur'an to practice on the Sunnah. The Prophet Muhammad SAW has ordered us in Ahadith to practise on the Sunnah. The Qur'an and Shari'ah are relevant till the Day of Qiyamah. Therefore, the orders therein will apply till then. It is obligatory to follow the Sunnah of Rasulullah SAW in all walks of life.

Both Allah SWT as well as Rasulullah SAW have given definition to Sunnah.

The verses of the Qur'an and Ahadith defining and confirming this are too numerous to mention here. A few are reproduced below:


Allah SWT says (mafhum):

"Whatever the Messenger SAW gives you, then grasp it (implement it) and whatever he prohibits you then stay away from it. (Surah Al-Hashr: Verse 7)


Allah SWT says (mafhum):

"Say - O Muhammad SAW – 'if you love Allah follow me, then Allah will love you and forgive your sins'." (Surah Al-Imran: Verse 31)



Allah SWT says (mafhum):

"Indeed in the Messenger of Allah is a beautiful lifestyle for you, if you have hope for (meeting) Allah and for the Last Day." (Surah Al-Ahzaab: Verse 21)


Irbaadh ibn Saariyah RA narrated the following (mafhum):

"Rasulullah SAW once advised us with such eloquence that our hearts trembled and our eyes flowed with tears. We said, "Ya Rasulullah, as though this is the advice of one bidding farewell therefore advise us." Rasulullah SAW said, "I advise you to fear (have Taqwa of) Allah and to hear and obey even if a slave is made your leader. Whoever lives after me will indeed see many divisions, therefore follow my way and the way of the Khulafa Ar Rashideen (the Rightly-Guided Caliphs) – cling to it with your teeth, and stay away from innovations for indeed every innovation is misguidance." (Riyadhus Salihin: No.157)


Abu Hurairah RA reports that the Prophet SAW said (mafhum):

"My entire Ummah will enter Jannah except he who refuses. The Sahabah enquired, "Who will refuse Ya Rasulullah?" Rasulullah SAW said, "Whoever obeys me will enter Jannah, and whoever disobeys me, he has refused." (Sahih Bukhari)


From the above it is apparent that it is obligatory to follow the Sunnah of Rasulullah SAW.

In principle, any action that was carried out by the Prophet SAW, or was carried out in front of him and he did not object to it, is called Sunnah. This is what has come to us from our Pious Predecessors who were in the blessed company of Rasulullah SAW i.e. his (SAW) Companions RA.


The Various Stages of the Compilation of Ahadith

The Ahadith of Rasulullah SAW were not compiled and codified in the time of the Holy Prophet SAW like it is today. There existed no real need for this as the Sahabahs memorised virtually every word spoken by the Holy Prophet SAW. Allah SWT had granted them such perfect and excellent memories that once they heard anything they used to remember it throughout their lives. The remembering of lengthy poems and the ancestral details of horses and camels bears testimony to this fact.

Once Ibn Umar RA repeated Ahadith to a Bedouin (Badwi), for him to memorise. The Bedouin remarked, "Enough. Once is sufficient. I shall not forget it till death. I have performed 60 pilgrimages on 60 camels and I know perfectly well which Hajj I performed on which camel."

This was the condition of the Bedouins in ordinary matters and mundane talk. How much more did they preserve the speech of Rasulullah SAW? Not only his speech but every action notion, indication, approval, disapproval and deed of Rasulullah SAW was preserved by them. They valued these more than their lives and wealth. They used to alternate with their business partners in sitting in the gathering of the Holy Prophet SAW. Each partner used to narrate to his companion what he had heard the Holy Prophet SAW say. Such was the reverence given.

Extreme measures were taken to safeguard the words of the Holy Prophet SAW. Many of them were not literate and did not know how to write. However, the Sahabah RA who knew how to write used to record and write down Ahadith as well. Ahadith were recorded in the presence of the Holy Prophet SAW. And this is also proof that much of what was written and recorded as Ahadith were actually approved by the master himself – Rasulullah SAW.


A Period When the Prohibition of Writing Ahadith – The Reasons For Its Prohibition and Later The Reasons For Its Annulment

The Holy Prophet SAW has mentioned in one Hadith:

"Do not record (write) from me anything except the Qur'an. Whosoever has written anything should obliterate it." (Sahih Muslim: volume 2: Page 44)

Those who are aware of the history of Risalah and Revelation will be quick to point out that this prohibition is of a temporary nature when the Qur'an was initially being revealed and there was a possibility of Ahadith and Qur'an being mixed up, and thus the main purpose of this instruction of Rasulullah SAW was so that Ahadith and the Qur'an did not get mixed up.

When this initial period has passed and this possibility was then unlikely and ruled out, this prohibition ceased and an order was given to write and record Ahadith as the grand classical scholar – Hafiz Ibn Hajar RA has detailed in his commentary on Sahih Bukhari.

Imam Nawawi RA in the commentary of Sahih Muslim has stated that the prohibition was when the mixing was feared. Thereafter when it was safe, permission was granted for writing.


The Three Methods of Preserving and Safeguarding Ahadith

The classical and traditional Ulama of the Ahlus Sunnah Wal Jama'ah have detailed all the methods utilised to preserve Ahadith from the era of Rasulullah SAW up to this day. There is consensus and agreement within these righteous Ulama that recording and writing was not the only method of safeguarding Ahadith. There existed other reliable methods as well as marked below:

1. Memorising Ahadith

The most reliable method adopted by the Sahabah RA to safeguard Ahadith was through memory.


2. Preservation Through Action and Practice

This was another reliable means of protecting and safeguarding Ahadith. The Sahabah RA used to transform the words of Rasulullah SAW into action immediately and each and every one of them used to practice upon each and every Hadith. This resulted in every word of Rasulullah SAW becoming a practical action and deed, which was thoroughly remembered and preserved.

Therefore, many traditions contain the phrases:

"…This is how I saw the Holy Prophet SAW carry out and perform this…"

This practical method was very effective in preserving Ahadith. It continues up to this day – by the practice and prescriptions of the righteous and pious Ulama, by their students and those under their custody i.e. their followers – ardent adherents of the Ahlus Sunnah Wal Jamaah.

It is a shame that in this day and age, many practices of Rasulullah SAW are as if unheard of even by an adult Muslim who has gone through so-called basic Islamic education. How shall we fair on the Day of Judgement? It is shameful. And these are the people who have the odesity to dispute prior to undergoing patience and perseverence to know, understand, practice and spread Islam as taught by Nabi Muhammad SAW.


3. Writing and Recording Ahadith

And the third method of preserving Ahadith is in writing and recording. This method was also customary in the time of Rasulullah SAW. And this procedure had passed through four stages (phases):

1. Recording of Ahadith without any arrangement or sequence

2. Arranging Ahadith relating to a certain subject (topic) or subjects into one small book

3. Accumulating of various Ahadith into one book

4. Compiling Ahadith and codifying them


The first two types of compiling were extensively practised during the time of the Prophet SAW and the Sahabah RA.

Some examples of the above methods to preserve the words, actions and approvals of Rasulullah SAW are as described below:


Example 01

Abu Hurairah RA reports that the Holy Prophet SAW indicated to a certain Sahabat of the Ansar whose memory was weak, to write:

"One Ansari Sahabat RA used to sit by Rasulullah SAW and listen to Ahadith; it used to please him, but he was unable to memorise it. He complained to the Holy Prophet SAW who replied, "Seek assistance with your right hand", and he indicated towards writing with his hand." (Sahih Tirmidhi: Volume 2: Page 107)


Example 02

In a tradition recorded in Mustadrak Al-Hakim, Amr bin Aas RA reports:

"I used to record everything the Holy Prophet SAW used to say with the intention of accumulating and gathering. The Quraysh stopped me saying:

"Do you write everything the Holy Prophet SAW says? He is a human being, he speaks in anger and happiness."

I then abstained from writing. I mentioned this to the Holy Prophet SAW and he indicated towards his tongue and said:

"Write! By Him in whose hand is my life. Nothing except the truth comes out of it." " (Mustadrak Al-Hakim: Volume 1: Page 104)


Example 03

In another Ahadith recorded in Mustadrak Al-Hakim, an explicit and clear order of writing is given. The words said by the Prophet Muhammad SAW are as follows:

"Tie down knowledge."

The Sahabah RA enquired:

"What is tying down knowledge?"

The Prophet SAW replied:

"It is writing." (Mustadrak Al-Hakim: Volume 1: Page 106)


Example 04

The incident of Abu Shah Yamani RA is famous.

Once the Holy Prophet SAW mentioned an incident and upon the request of Abu Shah Yamani RA the Holy Prophet SAW instructed the Sahabah RA to write it for Abu Shah Yamani RA. (Sahih Bukhari: Volume 1: Page 23 & Sahih Tirmidhi: Volume 2: Page 107)


The Writing of Ahadith During The Era Of The Prophet Muhammad SAW

There are numerous traditions indicating the instruction of writing Ahadith. Therefore, many Sahabah RA recorded Ahadith in the era of Nabi SAW. References are many of such collections and compilations, and some are described below in brief:


The Sahifah of Abdullah bin Amr RA

Abu Hurairah RA is the greatest narrator of Ahadith. Despite this he says:

"No person has learnt more Ahadith than me. However, Abdullah bin Amr RA used to write Ahadith and I didn't."

This is clear evidence that Ahadith used to be written in that era, and Abdullah bin Amr RA possessed a collection that exceeded one thousand Ahadith.

The scholar – Ibn Rushd RA has mentioned in his Kitab Asadul Ghaaba (Volume 3: Page 233) - that, this collection was named As-Sadiqah.


The Sahifah of Saiyidina Ali ibn Abi Talib RA

Imam Bukhari RA has mentioned this Sahifah in the chapter of "Ilm" (Volume 1: Page 21) and, he has mentioned it in four places.

The narrator Abu Juhaifa reports:

"I enquired from Saiyidina Ali RA, do you possess a book?" He replied: "No, except the Book of Allah or the understanding granted to a Muslim or what is in this Sahifah." I asked him, "What is in this Sahifah?" He replied, "Orders relating to 'Diyat' (penalty or murder) - the freeing of prisoners and no Muslim will be killed in lieu of a kafir."

The above collection contained orders regarding, murder, compensations, capital punishments, details of Zakat and matters relating to non-Muslim citizens in an Islamic State.


Kitab-us-Saqah

This collection was personally dictated by the Holy Prophet SAW. It contained details regarding Zakat, Ushar etc. According to some reports it was written for the Zakat collectors.

However, the Holy Prophet SAW left this world before it was sent to them. This kitab remained with Saiyidina Abu Bakr RA and Saiyidina Umar RA. Eventually Saiyidina Umar bin Abdul Aziz RA memorized it and thereafter Ibn Shihaab Zuhri RA memorised it.


The Sahifah of Abdullah Ibn Abbas RA

Ibn Saad RA mentions in his kitab "Tabaqaat" that the slave of Abdullah Ibn Abbas RA said:

"He found a large collection of the kitabs of Ibn Abbas equal to a camel-load."


The Sahifah of Jaabir Ibn Abdullah RA

Imam Muslim has reported that Saiyidina Jaabir RA had compiled a book on Hajj. Imam Bukhari mentioned this is his Tarikh-al-Kabir: Volume 7: Page 186) - Saiyidina Qataqda bin De'aama As-Sodusi had memorised this Sahifah.


The Sahifah of Samura Ibn Jundub RA

Hafiz ibn Hajar RA reports that Saiyidina Samura RA has narrated a big chapter from his father. Imam Muhammad ibn Sireen RA reports that the Kitab which Saiyidina Samura RA has written for his children contains great knowledge.


The Sahifah of Saad Ibn Ubadah RA

Ibn Saad reports in 'Tabaqaat' that Saiyidina Saad RA had a collection of Ahadith.


The Sahifah Abu Hurairah RA

Imam Hakim RA mentions in his Mustadrak that once Saiyidina Hassan ibn Umar RA narrated Ahadith to Saiyidina Abu Hurairah RA. Saiyidina Abu Hurairah RA denied the Ahadith. Saiyidina Hassan told him, "I have narrated this Ahadith from you". He replied, "If I have narrated it, it will definitely be written down". He had written down all his Ahadith in the end.


The Sahifah of Abdullah Ibn Mas'ud RA

Hafiz ibn Abdul-Barr RA mentions in his Kitab, 'Jaame Bayaan Nul-Ilm' that Abdullah Ibn Mas'ud RA took out one Kitab and swore an oath that it was compiled by him.


The Sahifah of Amr Ibn Hazam RA

When the Holy Prophet Muhammad SAW appointed Saiyidina ibn Hazam RA as governor of Najran, he gave him a Sahifah which was written by Saiyidina Ubay bin Ka'ab RA. It contained orders regarding cleanliness, purification, Solat, Hajj, Umrah, Jihad, etc.


The Sahifah of Abdullah Ibn Mubaraq RA

Saiyidina Sa'eed ibn Hilaal RA says:

"When we frequented Saiyidina Anas bin Malik (RA) he took out a volume and said, "I heard these from the Holy Prophet SAW. I have written it and preserved it." (Mustadrak Al-Hakim: Volume 3: Page 54)


Other Sahifahs

As previously mentioned, there are also many other Sahifahs which the Holy Prophet SAW sent to kings and rulers, as well as other compilations - which have not been mentioned here for the sake of brevity.


The Era of Umar bin Abdul Aziz RA

Though the writing of Ahadith had commenced, it was not done in an arranged manner, i.e. it was not codified. Because the Khulafa Ar Rashideen RA were pre-occupied with the compilation of the Noble Qur'an and other important matters, it was not possible for them to perform this task.

However, when certain blameworthy politicians during the time of Saiyidina Ali RA began to fabricate false Ahadith, Saiyidina Ali RA became concerned about safeguarding the authentic Ahadith. He used to stand on the mimbar and announce the authentic Ahadith to the people. This continued till the period of Umar bin Abdul Aziz RA who became the Khalifah after the demise of Sulaiman bin Abdul Malik.

Umar bin Abdul Aziz RA's Caliphate lasted only for two years - but his contributions were tremendous. After accepting Khilafah, he wrote to the Judge of Madinah, Abu Bakr bin Hazm RA saying, "Whatever you find from Ahadith of the Holy Prophet SAW, write it down. I fear the loss of knowledge and the passing away of the Ulama. (Sahih Bukhari: Volume 1: Page 20)

Hafiz Ibn Hajar RA mentions that this letter was addressed to all the Judges of every province. A large collection of Ahadith were compiled in this manner in the first century.

Thus we can appreciate that the recording and writing of Ahadith had began from the time of the Holy Prophet SAW and was done by the Companions RA. Further efforts then continued to preserve its authenticity. And those pious people who record are aware of all injunctions, its depth, its black and white, inferences, understanding, depth and breadth etc. So these people have helped us to understand Ahadith. Alhamdulillah. Ahadith complements the explanation of the Qur'an. Safeguarding of the Qur'an entails safeguarding of Ahadith, and vice versa.