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, may Allah have mercy
on him, said: This is a presentation of the beliefs of ahl-al-Sunnah
wa al-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 funda-
mentals 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. [Explain]
2. There is nothing like Him. [Explain]
3. There is nothing that can overwhelm Him. [Explain]
4. There is no god (ilah) other than Him. [Explain]
5. He is the Eternal without a beginning and enduring without end. [Explain]
6. He will never perish or come to an end. [Explain]
7. Nothing happens except what He wills. [Explain]
8. No imagination can conceive of Him and no understanding can comprehend
9. He is different frown 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 t hroughout 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 lo 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 Clearer, the Seer'. (al-Shura
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 Hc wills for
them. What He wills for them occurs and what He does not will, does
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
28. We believe in all of this and are certain that everything comes
29. And we are certain that Muhammad (may Allah bless him and grant
him peace) is His chosen servant and selected Prophet and His Messenger
with whom He is well pleased.
30. 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.
31. Every claim to prophethood after Him is falsehood and deceit.
32. He is the one who has been sent to all the jinn and all mankind
with truth and guidance and with light and illumination.
33. The Qur'an is the word of Allah. It came from Him as speech without
it being possible to say how. He sent it down on His Messenger as revelation.
The believers accept it, as absolute truth. They are certain that it
is, in truth, the word of Allah. It is not created, as is the speech
of human beings, and anyone who hears it and claims that it is human
speech has become an unbeliever. Allah warns him and censures him and
threatens him with Fire when He says, Exalted is He: 'I will burn him
in the Fire.' (al-Muddaththir 74: 26) When Allah threatens with the
Fire those who say 'This is just human speech' (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.
34. Anyone who describes Allah as being in any way the same as a human
being has become an unbeliever. All those who grasp this will take heed
and refrain from saying things such as the unbelievers say, and they
will know that He, in His attributes, is no t like human beings.
35. 'The Seeing of Allah by the People of the Garden' is true, without
their vision being all-encompassing and without the manner of their
vision being known. As the Book of our Lord has expressed it: 'Faces
on that Day radiant, looking at their Lord'. (al-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 Messenger, may Allah bless him and
grant him peace, in authentic traditions, is as he said and means what
he intended. We do not delve into that, trying to interpret it according
to our own opinions or letting our imaginations have free rein. No one
is safe in his religion unless he surrenders himself completely to Allah,
the Exalted and Glorified and to His Messenger, may Allah bless him
and grant him peace, and leaves the knowledge of things that are ambiguous
to the one who knows them.
36. A man's Islam is not secure unless it is based on submission and
surrender. Anyone who desires to know things which it is beyond his
capacity to know, and whose intellect is not content with surrender,
will find that his desire veils him from a pure understanding of Allah's
true unity, clear knowledge and correct belief. and that he veers between
disbelief and belief, confirmation and denial and acceptance and rejection.
He will he subject to whisperings and find himself confused and full
of doubt, being neither an accepting believer nor a denying rejector.
37. Belief of a man in the 'seeing of Allah by the people of the Garden
is not correct if he imagines what it is like, or interprets it according
to his own understanding since the interpretation of this seeing' or
indeed, the meaning of any of the subtle phenomena which are in the
realm of Lordship, is by avoiding its interpretation and strictly adhering
to the submission. 'This is the din 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 lo 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.
38. He is beyond having limits placed on Him, or being restricted, or
having parts or limbs. Nor is He contained by the six directions as
all created things are.
39. Al-Mi'raj (the Ascent through the heavens) is true. The Prophet,
may Allah bless him and grant him peace, was taken by night and ascended
in his bodily form, while awake, through the heavens, to whatever heights
Allah willed for him. Allah ennobled him in the way that He ennobled
him and revealed to him what He revealed to him, 'and his heart was
not mistaken about what it saw' (al-Najm 53: 11). Allah blessed him
and granted him peace in this world and the next.
40. Al-Hawd, (the Pool which Allah will grant the Prophet as an honour
to quench the thirst of His Ummah on the Day Of Judgement), is true.
41. Al-Shifa'ah, (the intercession, which is stored up for Muslims),
is true, as related in the (consistent and confirmed) Ahadith.
42. The covenant 'which Allah made with Adam and his offspring' is true.
43. Allah knew, before the existence of time, the exact number of thosc
who would enter the Garden and the exact number of those who would enter
the Fire. This number will neither be increaser nor decreased.
44. The same applies to all actions done by people, which are done exactly
as Allah knew they would be done. Everyone is cased 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.
45. 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.
46. 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.
47. 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.
48. It is necessary for the servant to know that Allah already knows
everything that is going to happen in His creation and hits 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 decreed it he a detailed
way'. (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.
49. Al-'Arsh (the Throne) and al-Kursi (the Chair) are true.
50. He is independent of the Throne and what is beneath it.
51. He encompasses everything and is above it, and what He has created
is incapable of encompassing Him.
52. We say with belief, acceptance and submission that Allah took Ibrahim
as an intimate friend and that He spoke directly to Musa.
53. 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.
54. We call the people of our qiblah Muslims and believers as long as
they acknowledge what the Prophet, may Allah bless him and grant him
peace, brought, and accept as true everything that he said and told
55. We do not enter into vain talk about Allah nor do we allow any dispute
about the religion Of Allah.
56. 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,
may Allah bless him and grant him peace. 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
57. We do not consider any of the people of our qiblah to he unbelievers
because of any wrong action they have done, as long as they do not consider
that action to have been lawful.
58. Nor do we say that the wrong action of a man who has belief does
not have a harmful effect on him.
59. 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.
60. 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).
61. A person does not step out of belief except by disavowing what brought
him into it.
62. Belief consists of affirmation by the tongue and acceptance by the
63. And the whole of what is proven from the Prophet, upon him be peace,
regarding the Shari'ah and the explanation (of the Qur'an and of Islam)
64. 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
65. 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.
66. 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.
67. 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.
68. Those of the Urnmah of Muhammad, may Allah bless him and grant him
peace, 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 mentionied in the Qur'an when He says: 'And He forgives anything
less than that (shirk) to whoever He wills' (al-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 recognize 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.
69. 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.
70. 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 kutr (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.
71. We do not agree with killing any of the Ummah of Muhammad, may Allah
bless him and grant him peace, unless it is obligatory by Shari'ah to
72. We do not recognize 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.
73. We follow the Sunnah of the Prophet and the Jama'ah of the Muslims,
and avoid deviation, differences and divisions.
74. We love the people of justice and trustworthiness, and hate the
people of injustice and treachery.
75. When our knowledge about something is unclear, we say: 'Allah knows
76. We agree with wiping over leather socks (in Wudu) whether on a journey
or otherwise, just as has come in the (consistent and confirmed) ahadith.
77. 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.
78. We believe in Kiraman Katibin (the noble angels) who write down
our actions for Allah has appointed them over us as two guardians.
79. We believe in the Angel of Death who is charged with taking the
spirits of all the worlds.
80. 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 Messenger of Allah, may Allah bless him and grant him peace,
and in reports from the Companions, may Allah be pleased with them all.
81. The grave is either one of the meadows of the Garden or one of the
pits of the Fire.
82. We believe in being brought back to life after death and in being
re- compensed 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).
83. 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.
84. Good and evil have both been decreed for people.
85. 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)
86. People's actions are created by Allah but earned by people .
87. 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.
88. 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 he asked.' (al-Anbiya' 21: 23)
89. There is benefit for dead people in the supplication and alms-giving
of the living.
90. Allah responds to people's supplications and gives them what they
91. 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
92. Allah is angered and can be pleased but not in the same way as any
93. We love the Companions of the Messenger of Allah 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.
94. We confirm that, after the death of the Messenger of Allah, may
Allah bless him and grant him peace, the caliphate went first to Abu
Bakr al-Siddiq, may Allah be pleased with him, thus proving his excellence
and superiority over the rest of the Muslims; then to 'Umar ibn alKhattab,
may Allah be pleased with him; then to 'Uthman, may Allah be pleased
with him; and then to 'Ali ibn Abi Talib, may Allah be pleased with
him. These are the Rightly-Guided Caliphs and upright leaders.
95. We bear witness that the ten who were named by the Messenger of
Allah, may Allah bless him and grant him peace, and who were promised
the Garden by him, will be in the Garden, as the Messenger of Allah,
may Allah bless him and grant him peace, whose word is truth, bore witness
that they would he. 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.
96. Anyone who speaks well of the Companions of the Messenger of Allah,
may Allah bless him and grant him peace, and his wives and offspring,
who are all pure and untainted by any impurity, is free from the accusation
97. 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
98. 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.
99. We believe in what we know of Karamat, the marvels of the awliya'
and in authentic stories about them from trustworthy sources.
100. We believe in the signs of the Hour such as the appearance of the
Dajjal and the descent of 'Isa ibn Maryam, peace be upon him, 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.
101. 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.
102. We agree that holding together is the true and right path and that
separation is deviation and torment.
103. 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-Matidah 5: 3)
104. 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).
105. 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.