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Taqwa is an Arabic word which is explained as a shield against wrongdoing and further expounded as to be “conscious of Allah” or to have “fear of Allah” or to be “cautiously aware of Allah”.

The origin of the word Taqwa is from the Arabic root letters wa’ ka’ ya (meaning shield) and its verb is from the word “Ittaki”. Ittaki means to be careful or to be protected or to be cautious. Taqwa is an internal compass on the path that leads towards Allah. The broader meaning and character of Taqwa is to develop one’s behaviour, so as to be cautiously aware in the worship of Allah and attain nearness to Him and in so doing, perfect oneself.

This consciousness and fear of Allah is understood as a protection and a shield against wrongdoing. The abstention of evil through this fear, consciousness and establishing a cautious awareness of Allah, ultimately develops one’s love of Him.

The universal principle of submission to the Divine Will is beautifully expressed in the character of one who is a servant of Allah, known as an “Abd-Allah” which is an ideal state of Taqwa.

Abu Darda (R) said: “From the completion of Taqwa is that the servant fears from His Lord even with regards to things, the weight of an atom.” Abu Darda’s advice for servants who wish to accomplish a character of Taqwa should fear to commit the smallest of sins.

The messenger of Allah said in a Hadith, reported in the Sahih Muslim that, “Taqwa is here”, and he pointed to his chest.

Taqwa is profoundly explained in a discussion, between Umar (R) and Kaab (R) who were companions of the Prophet (S) of Islam. Umar (R) asked Kaab (R), the meaning of Taqwa as he was renowned for his deep understanding of the Qur`an Al Kareem.

Kaab (R) then inquired from Umar (R), whether he had walked through a thorny bush path with his cloak. Umar (R) replied that he had done so on numerous occasions. Kaab (R) asked Umar (R) to describe his movements through this thorny path. Umar (R) replied that he moved very cautiously, so as not to tear his clothing. Kaab (R) said that was the description and the meaning of Taqwa.

The path that inculcates and embraces a character of Taqwa is one that must be carefully and cautiously treaded. On this path one must be completely aware of oneself and one’s surroundings, to be disciplined with the correct action and behaviour which will achieve one’s closeness to Allah.

Taqwa is one of the most profound concepts in Islam. It is an avenue by which Muslims relate to one another in society and a means to channel actions for the pleasure of Allah. Possessors of Tawqa are called Al-Muttaqun or Muttaqeen.

The following verse of the Qur`an Surah 2 Al Bakarah, Verse 183 confirms that Taqwa is for everyone and not for a select group:

“O you who believe! Fasting is prescribed to you as it was prescribed to those before you, so that you may attain Taqwa.”

This verse confirms two points. Firstly, that fasting is for everyone and secondly, that the development and attaining of Taqwa is an essential part for all who aspire for tranquillity and a contented heart. To establish Taqwa is for the rich and the poor, the knowledgeable and the uneducated, the leader and the follower, the ruler and the ruled, the old and the young, the man and the women. All must develop and enhance Taqwa.

The most honoured in the sight of Allah is the believer with the most Taqwa, i.e. the most conscious and aware of Him.

The Glorious Qur`an illustrates this in Surah 49 Al Hujurat (the Inner Apartments), Verse 13:

“O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you (Muttaqi). And Allah has full knowledge and is well acquainted (with all things).”

The ideal Islamic society is a Taqwa conscious society, conferring its highest respect on those considered to be high in Taqwa.

Though Taqwa is a state of the heart, we cannot judge the Taqwa of others, but many aspects of Taqwa will have a reflection in their character and behaviour. The Qur`an though, prohibits anyone from claims of self-purity.

In Surah 53 An Najm (The Clans), Verse 32 reminds us that:

“Hold not yourself purified. Allah knows best who has Taqwa.”

In Islam there is only one Shari’ah (Divine Law) and one scale of righteousness for everyone and that is measured through a character of Taqwa.

The word Taqwa has been mentioned 151 times in the Noble Qur`an. Allah has taken us through the various aspects of His Guidance and Blessings in the Glorious Qur`an. The Qur`anic descriptions of Taqwa are so precise and distinct that it is an indication of the importance of the involvement of this concept in the life of Muslims. These numerous verses elaborate the different dynamics and dimensions of inner meanings of Taqwa that enables Muslims to be an ideal and a living example as a vicegerent of Allah.

The four verses in Surah 2 Al Bakarah Verse 2-5 summarises the guiding principle in the Noble Qur`an for the people of Taqwa:

2. This is the Book; in it is guidance sure, without doubt, to those who fear (or are conscious) of Allah (Taqwa).

3. Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them;

4. And who believe in the Revelation sent to you, and sent before your time, and (in their hearts) have the assurance of the Hereafter.

5. They are on (true) guidance, from their Lord, and it is these who will prosper.

The Muttaqun are those that believe, fear Allah and look to what He has ordained in carrying out His actions to avoid His displeasure and sadness. These people are involved and active in his/her life with the Ummah (the Muslim community), concerned with the affairs of humanity, whilst at the same time praying , fasting, spending in Allah’s cause, having good morals, are forgiving and just. All these descriptions can be attributed to a person who has Taqwa and will be assured and successful in the Hereafter.

Hence, for the moral development and correct behaviour of a good Muslim it necessary that he strictly analyse and establish his Taqwa, but never claims to be a possessor of it.

Waqa [root: و ق ي ]

I waqahu وقاه to preserve ( ھsomething) [LL, HW, LQ]; to take good of ( ھsomething) [LQ, HW]; to be cautious of (something) [LL]; to safeguard, shield, shelter, preserve, protect, keep (ھ ه someone from); to guard (ھ ه someone against); to protect, offer or afford protection (ھ against); to prevent, obviate (ھa danger) [HW]; to preserve (a thing) against any harm or injury or damage [R]

VIII ittaqa اتقى to preserve or guard oneself exceedingly or extraordinarily; to put a thing between oneself and another to preserve or guard oneself [LL]; to take as a shield [AM]

اتقى المطر  to seek shelter from rain [HW]

وقى waqyprotection; safeguard [HW] 

وقاء waqa, wiqaprotection; prevention [HW]

وقاية wiqaya(tun) a preservative [LL]

واق waaqin preserving; guarding; protecting; preventive; preservative; guardian; protector [13:34, 13:37, 40:21]

The meanings of the root wa-qaf-ya و ق ي is demonstrated in 16:81, where garments are mentioned as a means for protection from heat, and coats of armour for protection in fighting.

Protection from soo-al-azab is mentioned in 39:24

Protection from azab-al-jaheem is mentioned in 44:56, 52:18

Protection from azab-as-samoom is mentioned in 52:27

Protection from azab-an-naar is mentioned in 2:201, 3:16

Protection from evil (soo’) of the plots of people is mentioned in 40:45

Protection from evil (shar) of a stern, distressful day is mentioned in 76:11

Protection from niggardliness or being culpably and greedily desirous nafs is mentioned in 59:9, 64:16 [also see 4:128, 33:19 for niggardliness of nafs]

Protection from the possible harm from the disbelievers is mentioned in 3:28

Protection from fitna (affliction, tribulation) is mentioned in 8:25

Keeping form evil deeds is mentioned in 40:9

Guarding against the Day when all actions will encounter Absolute Justice and no person will avail another, and neither intercession, nor any compensation will be accepted. And no one will be helped (except by their own actions) [2:48, also see 2:123, 2:281]

[also see 36:45]

The verses in which the object of the verb form Ittiqa is An-naar [2:24, 3:131, 66:6]

The verses in which the object of the verb form ittiqais Rabb (Allaha) [2:189, 2:194, 2:196, 2:203, 2:223, 2:231, 2:233, 2:278, 2:282, 3:50, 3:102, 3:123, 3:130, 3:200, 4:1, 4:9, 4:131, 5:2, 5:4, 5:7, 5:8, 5:11, 5:35, 5:57, 5:88, 5:96, 5:100, 5:108, 5:112, 6:72, 9:119, 33:70, 57:28, 58:9, 59:18, 8:29, 8:1, 11:78, 26:108, 26:110, 26:126, 26:131, 26:144, 26:150, 26:163, 26:179, 29:16, 30:31, 33:55, 43:63, 64:16, 65:10, 71:3] [3:198, 4:1, 22:1, 31:33, 39:10, 39:20, 39:73, 23:52]

Allah will protect Al-Muttaqeen from Azab-al-jaheem [44:56, 52:18][ Allah is the protector [40:7]; Al-Muttaqeen are the protected][52:27]

The phrase Ittaqoo-(A)llah cannot be rendered as ‘protect or guard yourself from Allah’, since Allah is not to be protected from but He is the Protector and the Guardian as 44:56, 52:18 indicate. The correct rendition may be as, ‘Take Allah as your Protector (or Guardian)’. Or it may be ‘Guard or protect yourself against the inevitable harmful consequences of violating Allah’s Commands (by carefully complying with His Guidance)’ .

Taqwa or the protection (from the harmful consequences of violating Allah’s Commands) may be achieved by:

Following the Right Guidance (i.e. the Guidance given in the Quran) [47:17, 39:28]

Following Sirat-e-Mutaqeem, as elucidated in the Quran [6:153]

Rendering Ibada to Allah (i.e. compliance with the Commands of Allah in all walks of life) [2:21]

[Also see,  2:63, 2:179, 2:183, 2:187,  2:237, 5:8, 6:51, 6:69, 7:164, 7:171]

The phrase Ittaqoo-(A)llah may also be rendered as:

‘Take Allah as a Protector (or Guardian) against the harms of this life and the hereafter [such harms as are mentioned in 39:24, 44:56, 52:18, 52:27, 2:201, 3:16, 40:45, 76:11, 59:9, 64:16, 3:28, 8:25, 2:48, 2:123, 2:281, 2:24, 3:131, 66:6] by complying with His Guidance with full care and attention [because the compliance results in taqwa (2:21, 47:17, 39:28, 6:153)]’

Or in short:

‘Take Allah as your Guardian against the harms of this life and the hereafter by complying with His Guidance with full care and attention’

The phrase Ittaqoo-(A)llah is better NOT rendered as ‘fear Allah’, since, ittiqa does not mean ‘fear’.

******

In 19:85-86, the word Al-Muttaqeen has been used in contrast to Al-Mujrimeen. So Al-Muttaqeen are never Al-Mujrimeen (i.e. the criminals or, more specifically, the exploiters or those who wrongfully devour the fruits of other’s labour). The word Al-mujrimeen has also been used vs. Al-Muslimeen (i.e. those who submit to the Commands of Allah) [68:35]. Hence, Al-Muttaqeen are those who submit to the commands of Allah.

In 19:97, the word Al-Muttaqeen has been used vs. Qauman luddan (i.e. those people who are contentious, vehemently opposed, adversaries perverted to the Truth or deaf to the Truth).

In 38:28, the word Al-Muttaqeen has been used vs. Al-Fujjar (which means here those who disintegrate or lose cohesion with Allah’s Guidance). So Al-Muttaqeen are those who do not lose cohesion but cohere or adhere to or stick to Allah’s Guidance.

In 91:8, the word taqwa has been used vs. fujoor. Fujoor here means disintegration and decay while taqwa signifies preservation (of nafs against disintegration and decay)

In 13:35, the word Al-kafireen  has been used vs. those with ittiqa.

In 5:2, the word taqwa has been used vs. udwan (i.e. transgressing or exceeding beyond the Divine Limits). So taqwa is keeping within the Divine Limits.

In 26:90-91, the word Al-Muttaqeen is used vs. Al-Ghaveen [i.e. who deviate from the right way by withdrawing from the Revelations of Allah (7:175)]. So Al-Muttaqeenare those who do not withdraw but hold fast to the Revelations of Allah.

******

Some of the characteristics of Muttaqeen/muttaqoonmentioned in the Quran are given below:

-Those who believe in Al-ghaib, establish salat, and keep open for the welfare for others what Allah has bestowed upon them [2:3]. Those who believe in Allah’s Revelations and Al-Akhira [2:4]

-Those who keep their wealth open for mankind in favourable as well as in adverse circumstances. They divert and sublimate their anger and potentially virulent emotions to creative energy, and become a source of tranquillity and comfort to people. They pardon people gracefully. Those who quickly correct any wrong or indecency that has occurred from them, they remember Allah, and protect themselves from trailing behind in dignity. They refrain from wilfully persisting in error. [3:133-135]

-Those who stand in awe of their Lord even in privacy, and fear the approaching Hour of accountability [21:48-49]

-Those who are the doers of the good; who rarely fall asleep at night (without reflection); who heartily seek to be guarded against their imperfections. Those in whose wealth is the Divine Right of the requester and the deprived [51:15-19]

-Those who keep on guard and when a visitation from Shaitan comes, they become mindful [7:201]

-Those who believe in Allah and the Last Day and struggle in the way of Allah with their lives and their wealth [9:44]

-Those who give away their wealth [92:17-18]

-Those who have conviction in Allah and the Last Day and the Angels and the Book and the Prophets, and give their wealth that they loves in reverence of Him, to:

Family and relatives
Orphans
Widows
Those left helpless in the society
Those whose hard-earned income fails to meet their basic needs
Those whose running businesses have stalled
The ones who have lost their jobs
Whose life has stalled for any reason
The disabled
The needy wayfarer, son of the street, the homeless, the one who travels to you for assistance
Those who ask for help, and
Those whose necks are burdened with any kind of bondage, oppression, crushing debts and extreme hardship of labor.

(‘Yatim’, ‘Miskin’, ‘Ibnis Sabeel’, ‘Fir-Riqab’ carry all the meanings given above).

-They (the truly righteous) strive to establish the Divine System, and set up the Just Economic Order. They are true to their promises whenever they make a promise. They remain steadfast in physical or emotional distress and in times of peril.

-Those who are in the pure and desirable state when malaika come to take their lives [16:31-32]

******

In 2:2, 3:138 and 5:46, it has been stated that the Quran is huda(n)-lil-muttaqeen. This means that the Quran is guidance to the mode of life of those who preserve themselves from the perils [of this life and the Hereafter]. It may also be rendered as that Quran is the Guidance for those who wish to be preserved (and remain so) from the harms or perils of this life and the hereafter. As can be seen in 47:17, hidayat results in Taqwa(and NOT the vice versa). The verse 39:28 also makes clear that the purpose of the Quran is taqwa (of those who would follow it). So, the Quran is hidayat for becoming muttaqeenand also for remaining so. The similar rendition may also apply in 21:48, 24:34, 69:48. A paradisiacal life in this world and the hereafter is for those who become muttaqeen (by following Allah’s Guidance) [3:133, 19:63, 26:90, 43:35, 50:31, 68:34, ]

……………………………………….

References:

Al-Qur’an 

LL: Lane’s Lexicon by E. W. Lane

LA: Lisan-ul-Arab by Ibn-e-Manzoor

M: Mufradat fi Gharib-ul-Quran by Raghib

K: Kamoos-ul-Muheet by Muhammad bin Yaqoob Al-Feroz Abadi

LQ: Lughat-ul-Quran by G.A. Parvez

AM: Dictionary of the Quran by Abdul Mannan

HW: Hans-Wehrs dictionary of modern Arabic

Imam Tahawi stands out not only as a prominent follower of the Hanafi school but, in view or his vast erudition and remarkable powers of assimilation, as one of its leading scholars. 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.

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 Companions, Successors and all the leading Islamic authorities such as Imam Abu Hanifah, Imam Abu Yusuf, Imam Muhammad, Imam Malik, Imam Shafi’i and Imam Ahmad ibn Hanbal on the doctrines enumerated in this work. For these doctrines shared by ahl-al-sunnah wa-al-Jama’ah owe their origin to the Holy QurÕan and consistent and confirmed Ahadith – 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 the 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 Mu’tazilah, Jahmiyyah, Qadriyah, and Jabriyah are found in the work. Moreover, it contains allusions to the unorthodox and deviant views of the Shi’ah, 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 point of certain of these statements can be properly appreciated only if the work is used as a text for study under the guidance of some learned Person able to elucidate its arguments fully, with reference to the intellectual and historical background of the sects refuted in the work. 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.’

Iqbal Ahmad A’zami

The Text
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.

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 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 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 Hc 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 (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 us about.

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 it.

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 heart.

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) is true.

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 to Allah.

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 do so.

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 best’.

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 ShariÕah. 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 ask for.

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 of perdition.

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

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 of hypocrisy.

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 path.

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 TaÕtil (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.

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 in our opinion 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.

1. Associating partners with Allah (Shirk) Great Shirk: worshipping beings other than Allah (proof all over Quraan) Small Shirk: Riya The Prophet (saws),
“Should I not inform you of that which I fear for you even more than the dangers of Dajjal? It is the hidden shirk: A person stands to pray and he beautifies his prayer because he sees the people looking at him”. (Sahih; Sunan ibn Majah)
2. Committing murder: (Furqan; 68 )

3. Performing Sorcery (2: 102)

4. Not performing the Prayers (Maryam: 59)

5. Withholding the Zakat (Charity) (3: 180)

6. Breaking the fast of Ramadhan or not fasting in that month with a valid excuse.

Prophet (saws) said,

“Islam is built upon five pillars: testifying that there is no true god except Allah and that Muhammad is the messenger of Allah, performing the prayers, paying the zakat, making the pilgrimage to the house, and fasting the month of Ramadhan” (Sahih al-Jami # 2837)
7. Not performing the pilgrimage when one has the ability to do so (above hadith)

8. Disobeying one’s parents (al-Isra: 23)

9. Cutting off the ties of relationships (Muhammad: 22)

10. Committing adultery or fornication (al-Isra: 30)

11. Committing sodomy

The Prophet (saws) said,

“Allah will not look at a person (with pleasure) who commits sodomy with a man or a woman” (Sahih al-Jami # 7678)
12. Taking or paying interest (2: 275)

13. Devouring the wealth of orphans (4:10)

14. Forging statements concerning Allah or forging Hadith (al-Zumar: 60)

15. Fleeing from the battle (al-Anfal: 16)

16. Wrongdoing, deception or oppression on the part of the ruler (al-Shura: 42)

17. Being arrogant, boastful, vain (al-Nahl: 23)

18. Giving false testimony (al-Furqan: 72)

19. Drinking alcoholic beverages (5: 90)

20. Gambling (5: 90)

21. Slandering innocent women (al-Nur: 23)

22. Misappropriating something from the booty (3:161)

23. Stealing (5:38)

24. Committing highway robbery (5: 33)

25. Making false oath

Prophet (saws) said,

“If someone is ordered to take an oath and he takes a false oath in order to take possession of property of a Muslim, then he will incur Allah’s wreath when he meets Him” (Sahih al-Jami # 6083)
26. Committing oppression (al-Shuara: 277)

27. Levying illegal taxes

Prophet (saws) said,

” Do you know who the bankrupt is? The bankrupt form my nation is the one who appears on the Day of Resurrection having performed the prayers, fasted and paid the zakat, but had also abused that person, slandered that person, wrongfully taken the wealth of that person and spilled the blood of that person. These people will take from his good deeds. If his good deeds are thereby exhausted, he will be given their sins and then he will be thrown into the hell-fire” (Sahih al-Jami #87)
28. Consuming forbidden wealth or taking it by any means (2: 188)

29. Committing suicide (4: 29)

30. Being a perpetual liar (3: 61)

31. Ruling by laws other than the laws of Islam (5: 44)

32. Engaging in bribery (2: 188)

33. Women appearing like men and vice-versa

Prophet (saws) said,

“Allah’s curse is upon women who appear like men and upon men who appear like women” (Sahih al-Jami # 4976)
34. Being a dayyouth

Dayyouth: is the one who approves the indecency of his womenfolk and who is void of jealousy or the pimp who facilitates indecency between two people. Prophet (saws) said,

“Allah has forbidden the Paradise to three people: the alcoholic, the runaway slave, and the one who is complacent in the face of the evil deeds that his family is performing” (Sahih al-Jami # 3047)
35. Marrying for the purpose of making a woman allowable for another (Baqarah)

36. Not keeping clean from the remains of urine

Ibn Abbas reported that Prophet (saws) passed by a grave and said, “These two are being punished and they are not being punished for something hard. But it is a great sin. One of them did not keep himself clean form his urine and the other went around spreading tales” (Sahih al-Jami # 2436)

37. Acting for show (al-Maoon: 4-6)

38. Acquiring knowledge only for worldly gain or concealing knowledge (2: 160)

39. Breaching trusts (al-Anfal: 27)

40. Reminding people of one’s kindness (2: 27)

41. Denying predestination (al-Qamar: 49)
“If Allah were to punish the inhabitants of the heavens and earths, then He would punish and He would not be doing injustice to them. If He were to have mercy on them, His mercy would be greater than from their actions. If a person had amount of gold equivalent to Mount Uhud or similar to Mount Uhud and spent it in the Path of Allah, (that spending) would not be accepted form him by Allah until he believes in the preordainment of good and evil. And until he knows that what afflicted him was not going to miss him and what missed him was not going to afflict him. If you were to die with any belief other than that, you would enter the Hellfire”
(Kitab al-Sunnah by Ibn Abu Asi # 245. Albani says that its chain is sahih)

42. Eavesdropping on other’s private conversation (Hujarat: 12)

43. Spreading harmful tales(al-Qamar: 10)

44. Cursing others

Prophet (saws) said,

“Abusing a Muslim is evil and fighting him is disbelief” (Sahih al-Jami # 3598)
45. Not fulfilling one’s promises

Prophet (saws) said,

“Whoever has a four characteristic is a complete hypocrite. Whoever posses any of these characteristics has the characteristics of hypocrisy until he gives it up; whenever he makes a promise, he breaks it up…” (Bukhari)
46. Believing in what soothsayers & astrologers say

Prophet (saws) said,

“Whoever goes to fortune-teller and asks him about something will not have his prayer accepted for forty nights” (Sahih al-Jami # 5816)
47. A wife being rebellious to her husband (4: 34)

48. Putting pictures of beings with souls on clothing, curtains, rocks and any other items

Prophet (saws) said,

“…the people who will receive the greatest punishment on the day of judgment are those who compete with Allah in creation [those who make pictures or statues]” (sahih al-Jami # 1691)
49. Striking one’s self, wailing, tearing one’s clothing, pulling one’s hair & similar deeds as a form of mourning

Prophet (saws) said,

“One who strikes his cheeks or tears his clothing and shouts in the manner of pre-Islamic culture is not one of us” (Sahih al-Jami # 5713)
50. Committing injustice (al-Shura: 42)

51. Being overbearing or taking advantage of the weak, slaves, wives or animals

Prophet (saws) said, “Allah will torture those who torture people in this world” (Muslim)

52. Harming neighbours

Prophet (saws) said,

“A person whose neighbour is not safe from his mischief will not enter paradise” (sahih al-Jami # 7002)
53. Harming and abusing Muslims (al-Ahzab: 58)

54. Wearing one’s clothes too long, i.e. below the ankles

Prophet (saws) said,

“What is below the ankles will be in the hellfire [note: this is a general hadith which applies irrespective of whether pride is involved or not and is not limited to prayers]” (Bukhari)
55. Harming the slaves of Allah

Prophet (saws) said that Allah said,

“Whoever shows enmity to a slave of Mine (Allah’s) I shall be at war with him” (Sahih al-Jami # 1778)
56. Men wearing silk & gold

Prophet (saws) said,

“Gold and silk have been permitted for the females of my nation and forbidden for its males” (Sahih al-Jami # 209)
Prophet (saws) said,

“Men who wears silk in this world will have no portion [of heavens] in the hereafter” (Muslim)
57. Running away of a slave

Prophet (saws) said,

“If a slave runs away, his prayers will not be accepted” (Sahih al-Jami # 257)
58. Sacrificing animals for other than Allah

Prophet (sawss) said,

“The one who sacrifices for other than Allah is cursed by Allah” (Sahih al-Jami # 4988)
59. Claiming that somebody is one’s father while the claimant knows it is not true

Prophet (saws) said,

“One who claims that someone is his father and knows that it is not true will be forbidden of paradise” (Sahih al-Jami # 5865)
60. Arguing or quarrelling for show & not seeking the truth

Prophet (saws) said,

“Whoever argues in support of something that is wrong and he knows it Allah will be angry with him until he stops” (Sahih al-Jami # 6073)
61. Not allowing excess water to flow to others

Prophet (saws) said,

“Whoever doesn’t allow the access water or pasture for others will not share in the blessings of Allah on the day of judgment” (Sahih al-Jami # 6436)
62. Not measuring the weights properly (al-Mutafafifeen: 1-3)

63. Thinking that one is safe from Allah’s planning (al-Araf: 99)

64. Eating carrion, blood or pork meat (al-Anam: 145)

65. Not praying in the congregation & praying by one’s self without a valid excuse

Prophet (saws) said,

“Whoever hears the call to prayer and doesn’t come to prayer, there is no prayer for him say for the one who has valid excuse” (Sahih al-Jami # 6176)
66. Continually not performing the Friday prayers and congregational prayers without any valid excuse Prophet (saws) said,

“If people don’t stop abandoning the Friday Prayers Allah may seal their hearts and they will become headless” (Muslim)
67. Harming others by manipulation one’s bequests (4: 12)

68. Being deceitful or deceptive (Fatir: 43)

69. Spying on the Muslims & pointing out their secrets (al-Kalam: 11)

70. Abusing or reviling anyone of the Companions of the Prophet (saws)

Prophet (saws) said,

“Do not revile my companions for, by the one in whose hands is my soul, if you were to spend in charity a mountain of gold similar to mount Uhud it would not be equal to a handful or a half a handful (or what they have done)” (Sahih al-Jami # 7187)

One
THE FIRST EVIL IS THE EVIL OF KUFR AND SHIRK and enmity to Allaah (SWT) and His Messenger (sallallaahu ‘alaihi wa sallam). If he gains this from the son of Adam, his moaning is eased, and he rests from his ordeal with this man. Further, this is the first thing Iblees wants from the worshipper (al-’Abd). If Iblees gains this, he makes this person part of his army, one of his soldiers, and he appoints him as a deputy or agent against other human beings. Then, this person becomes one of the deputies or callers of Iblees.

By Sheikh Muhammed Sahih Ibn al-Uthaimeen

Translated into English by: Dr. Saleh As-Saleh

Chapters:

1: The Religion of Islam
2: The Pillars of Islam and Eeman
3: The Belief in Allah
4: Belief In The Angels
5: Belief In The Books
6: Belief In the Messengers
7: Belief In the Last Day
8: Belief In Al-Qadar
9: The Goals Of Islamic Belief -(Aqeedah)