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The Jewel of The Theologians in Light

of The Islamic Creed
al-Jawahir al-Kalamiyyah fi Idah al-
Aqidah al-Islamiyyah
By
Allama Tahir al-Jaza`iri

HAFIZURRAHMAN
FATEHMAHOMED

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 The Jewel of The Theologians in
Light of The Islamic Creed

Details:
Website: www.answerstofatawa.com
Email: info@answerstofatawa.com
First print
Copyright © 2016 - All rights reserved.

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The Jewel of The Theologians in Light of The
Islamic Creed

al-Jawahir al-Kalamiyyah fi Idah al-

Aqidah al-Islamiyyah
By
Allama Tahir al-Jaza`iri

HAFIZURRAHMAN FATEHMAHOMED

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 Foreword
Praise be to Allah that is due from all grateful believers, a fullness of praise for all
his favours: a praise that is abundantly sincere and blessed. May the blessings of
Allah be upon our beloved Master Muhammad, the chosen one, the Apostle of
mercy and the seal of all Prophets (peace and blessings of Allah be upon them all);
and upon his descendants who are upright and pure: a blessing lasting to the Day
of Judgment, like the blessing bestowed upon the Prophet Ibrahim (alaihis salam)
and his descendants. May Allah be pleased with all of the Prophetic Companions
(Ashab al-Kiram). Indeed, Allah is most worthy of praise and supreme
glorification!

I was forwarded this relatively short work originally compiled in Arabic by the late
Syrian Shaykh, Tahir al Jazairi (d. 1920), entitled Al-Jawahir al Kalamiyyah fi Idah
al-Aqidah al-Islamiyya, with its subsequent English translation entitled The Jewel of
The Theologians in Light of The Islamic Creed. The author of this work needs no
introduction to the avid readers of Islamic literature across the Arab world due to
his arduous activities in the proselytization of Islam as well as being a noted author.

The actual work was collated by the late author based on his answers on a selection
of some 102 theological questions. The topics chosen were all related thematically
to a unique aspect of Sunni Islamic creed and how they may inspire the Muslim
reader to envisage the aspiration of contemplating on the beliefs related via divine
origin.

The author has not only referred back to the noble verses of the Holy Qur‟an, but
has also given copious quotes and references back to the sayings of the Holy
Prophet Muhammad (sallallahu alaihi wa sallam) in the footnotes.

The work has been translated by Shaykh Hafizurrahman Fatehmahomed of

Netherlands and through the beneficence of Allah it is anticipated that the Muslim
may grow more poised in developing a greater bond with the Creator, as well as
developing an abundant sense of God-fearingness (taqwa), and closeness to the
Creator by means of adopting the creedal points demonstrated within the text
which conform with the doctrine of Ahlus Sunna wa al Jama‟a.

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It is thus hoped that the noble reader may by means of reading this work between their hands
build a profound conviction in the acceptable and valid points of Sunni creed for their eternal
salvation in the Hereafter.

Peace and blessings be upon our Master Muhammad

Abul Hasan Hussain Ahmed
Darul-Tahqiq, London
August 25th 2016/22nd Dhul Qa‟dah 1437 AH

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 Foreword
In the name of Allah, The Most Merciful, The Most Benevolent.

Verily to learn the science of aqidah is an act of worship and amongst the most
important and relevant matters. However, it must be acquired from reliable
scholars and authentic sources written and approved by our pious ulama, the
pioneers of the methodology of our pious predecessors.

This book comprises questions and answers related to our beliefs in relation to
Allah and His attributes, His books, His angels, His messengers, the day of
resurrection, heaven and hell and many other relevant topics.

This book is basic, easy to understand and ideal to learn basic beliefs from and to
use to teach children without going into the intricacies of theology.

We are truly indebted to the author and translator for this monumental gift. May
Allah reward them. Ameen

I hope this book is a means of protection of faith in this world and salvation in the
hereafter. Ameen

Mufti Hanif Patel

Askourimam, Blackburn
August 25th 2016/22nd Dhul Qa‟dah 1437 AH

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Contents
What does Islamic Creed mean?................................................................................. 17
What is the meaning of Islam? ................................................................................... 17
What are the foundations of Islamic Creed?............................................................. 17
What is our general belief in Allah ( Pure and Exalted is He)? ............................. 18
What is our belief in Allah (Pure and Exalted is He) in detail? .............................. 18
What is our belief regarding the existence of Allah (the Exalted)? ........................ 19
What is our belief regarding the pre-eternity of Allah (Pure and Exalted is He)? 19
What is our belief regarding the endlessness of Allah (Pure and Exalted is He)? 19
What is our belief regarding Allah‟s absolute dissimilarity from all contingent
beings i.e. the creation? ................................................................................................ 20
What is our belief regarding Allah being absolutely dissimilar from all contingent
beings?............................................................................................................................ 20
What is our belief regarding the attributes of Allah (Pure and Exalted is He)
being different from the attributes of the creation? ................................................. 20
What is our belief regarding the actions of Allah (Pure and Exalted is He) being
different to the actions of the creation? .................................................................... 21
What is our belief regarding Allah being self-subsistent? ........................................ 21
What is our belief regarding the life of Allah (Pure and Exalted is He)? .............. 21
What is our belief regarding the oneness of Allah (the Exalted)? .......................... 22
What is our belief regarding the knowledge of Allah (the Exalted)? ..................... 22
What is our belief regarding the omnipotence of Allah (the Exalted)? ................. 23
What is our belief in relation to the will of Allah (the Exalted)? ............................ 23
What is our belief regarding the hearing of Allah (the Exalted)? ........................... 23
What is our belief regarding the seeing of Allah (the Exalted)? ............................. 24
What is our belief regarding the speech of Allah (the Exalted)? ............................ 24
Inform me regarding the attributes which are impossible to attribute to our
Master? ........................................................................................................................... 24
Inform me regarding those things whose occurrence is possible to take place by
our Master (Pure and Exalted is He)? ........................................................................ 25
What is the meaning of istiwa when He (Pure is He) says: ((Ar Rahman is firmly
in control of the Throne))? ......................................................................................... 25

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Can we attribute Allah (Pure and Exalted is He) with two hands or eyes or
anything similar to it? ................................................................................................... 26
What is the meaning of yad here? ............................................................................... 26
To who do you attribute what you mentioned regarding the meaning of istiwa,
yadayn and ayun?............................................................................................................. 27
How can we establish something for Him and say: its kayf (modality) is
unknown? ...................................................................................................................... 27
Which School is preferable? ........................................................................................ 28
What are angels? ........................................................................................................... 29
Have humans seen angels? .......................................................................................... 29
What is the work of the angles? .................................................................................. 30
What is our belief regarding the scriptures of Allah (the Exalted)? ....................... 32
What is our believe regarding the Torah? ................................................................. 32
What is the belief of our illustrious scholars regarding the Torah? ....................... 33
What is our belief regarding Zaboor (Psalms)? ........................................................ 33
What is our belief regarding the Injeel (Evangel)? ................................................... 34
What is the belief of our illustrious scholars regarding the Injeel (Evangel) which
is available today? ......................................................................................................... 34
What is your belief regarding the Quran? ................................................................. 35
Why is the Quran regarded as the greatest miracle? ................................................ 35
What is our believe regarding the Messenger s of Allah (the Exalted)? ................ 38
What is the meaning of nabi (Prophet )?................................................................... 38
How many Prophet s are there? ................................................................................. 39
What is a mu`jiza (inimitable miracle)? ...................................................................... 39
What is the wisdom for making a miracle appear on the hands of the Prophet s?
........................................................................................................................................ 39
What is the reason for a mu`jiza (inimitable miracle) to testify to the truthfulness
of Prophet s, and for it to be like Allah said (My servant has spoken the truth)? 40
What is the difference between mu`jiza (inimitable miracles) and magic? ............ 41
What is the difference between a mu`jiza (inimitable miracle) and karama
(miracles of divine favour)? ......................................................................................... 42
What is necessary for the Prophet s (peace be upon them)? .................................. 43
What is impossible for the Messenger (peace and blessings be upon them)? ..... 44

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If disobedience is impossible for the Prophet s, then how did Adam (peace be
upon him) eat form the forbidden tree? .................................................................... 44
What is possible for the Prophet s (peace be upon them)? .................................... 46
What is the wisdom for Prophet s to befall sicknesses and suffering? .................. 46
What is a summery regarding what is necessary for us to believe regarding the
Prophet s (peace and blessings be upon them)? ....................................................... 47
What are the distinguishing attributes of our Prophet (peace and blessings be
upon him) over all of the Prophet s (peace be upon them)? .................................. 47
Why is our Prophet (peace and blessings be upon him) the seal of all Prophet s?
........................................................................................................................................ 48
How can we say that our Prophet is the seal of all Prophet s when Isa (peace be
upon him) will descend at the end of time? .............................................................. 49
Inform me regarding the mu`jizat (inimitable miracles) of our Prophet (peace
and blessings be upon him)? ....................................................................................... 50
How was the life of our Prophet (peace and blessings be upon him)? ............... 51
What is the day of resurrection and what does it mean to believe in the day of
resurrection? .................................................................................................................. 53
What is your belief regarding the day of resurrection and those matters relating to
it? .................................................................................................................................... 53
What is your belief regarding the questioning of the grave and its bounties and
punishments? ................................................................................................................ 54
If an animal eats a person or a person fell into the sea and he was eaten by the
fishes of the sea will he be questioned (after which he will either be) punished or
rewarded?....................................................................................................................... 55
If the soul of a deceased is returned to the body and he is questioned, he will
either be rewarded or punished, then why is it that humans cannot see this?...... 55
Is there any example regarding this which will make it easier for our
comprehension? ............................................................................................................ 56
What do we believe regarding resurrection of the body and that the creation will
return like it started?..................................................................................................... 56
What is your belief regarding the reckoning (hisaab)? ............................................. 56
What is your belief regarding the scales and the distribution of the books of
deeds? ............................................................................................................................. 57
What is your belief regarding the bridge? .................................................................. 57
Will anyone intercede on that day? ............................................................................ 58

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In whose favour will be the intercession of those that have been granted
permission to intercede? .............................................................................................. 58
Will anyone intercede on behalf of the non-believers? ........................................... 59
What is kauthar, that which Allah (Pure and exalted is He) gave to the Prophet
(sallallahu alayhi wa sallam) as indicated in his speech: (Verily We have granted
you al-Kauthar) ............................................................................................................. 59
What will be the state of an obedient believer after reckoning?............................. 60
What will be the state of an non-believer or hypocrite after reckoning? .............. 60
What will be the state of a disobedient believer after reckoning? .......................... 60
What is Paradise? .......................................................................................................... 60
What is Hell fire? .......................................................................................................... 61
Mention an example close to our understanding which explains that Man is not
compelled in his actions? ............................................................................................. 63
What will result from a person‟s actions when they are voluntary (through
personal choice)? .......................................................................................................... 64
If a person were to hit another person out of oppression or hatred or due to any
other bad reason and would say in excuse that it was predestined, will that excuse
be accepted? .................................................................................................................. 64
Can you mention a summary of this discussion? ..................................................... 64
Are we allowed to discuss the essence of Allah through our intellect? ................. 65
If the mind is incapable to recognise the essence of Allah then how will one be
able to recognise Allah when it is necessary for every person to recognise him? 65
How can we recognise Allah (the Exalted) when we cannot see him with our
eyes? ............................................................................................................................... 65
Is there any example of this among the creation that its existence is known and
we cannot see it? ........................................................................................................... 66
Are we allowed to delve into the reality of the soul and discuss its essence? ....... 67
Is it possible to see Allah (Pure and Exalted is He) with the eyes? ........................ 67
Is the effect of the bad eye a reality? .......................................................................... 68
How does the bad eye have an effect when it is the finest part of a person body,
having no physical contact with the person looked at ............................................. 68
Who are the best of people after the Prophet s (peace be upon them)? ............... 69
What is isra and miraj? ................................................................................................. 70

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Does supplication benefit the supplicator or for whom one is supplicating for,
and does isale thawab benefit the deceased when the living gift it to the dead.... 71
Are the blessings of Paradise spiritual or physical, likewise the punishment of
Hell fire how is it? Are they everlasting or do they come to an end? .................... 72
Can a wali (friend of Allah) reach the status of a Prophet , .................................... 72
What is amujtahid, and who are those mujtahidin whose opinions have to be
followed? ....................................................................................................................... 73
Why do the mujtahidin differ is some rulings? ......................................................... 74
What are the signs of the day of resurrection? ......................................................... 74
Who is successful? ........................................................................................................ 76

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 ‫امللسمة‬
‫و جض متي ؿىل زالج مسائي‬
Introduction: comprising of three issues
1. ‫ما مـىن اًـلِست ا ٕلسالمِة؟‬
What does Islamic Creed1 mean?
ُ ‫اًـلِست ا ٕلسالمِة يه ا ٔلمور اًيت ًـخلسُ ُا ٔب‬
.‫ جيزمون َتعحهتا‬:‫ُي الٕسالم؛ ٔبي‬
Islamic Creed entails those matters which Muslims believe in i.e. they affirm its
correctness.
2. ‫ما مـىن الٕسالم؟‬
What does Islam mean?
.‫ و اًخعسًق ابًلَة تبٔن مجَؽ ما جاء تَ هحٌُا محمس ظىل هللا ؿَََ و سمل حق و ظسق‬،‫الٕسالم ُو الٕكصار ابٌَسان‬
Islam is to testify with the tongue and to believe from the heart that all that which
our Prophet Muhammad (sallallahu alayhi wa sallam) came with is the truth and is
correct.
3. ‫ ٔبساسِا؟‬:‫ما ٔبراكن اًـلِست الٕسالمِة؛ ٔبي‬
What are the foundations of Islamic Creed?
‫ و‬،‫ و ا ٕلميان جصسهل‬،َ‫ و ا ٕلميان جىذح‬،َِ ‫ و ا ٕلميان لمالكى ِذ‬،‫ يه ا ٕلمي ُان ابهلل ثـاىل‬:‫ٔبراكن اًـلِست الٕسالمِة س خة بٔص َاء‬
ُ ‫ و ال‬،‫الٕميان ابًَوم الٓدص‬
.‫ٕميان ابًلسر‬
The foundations of Islamic Creed are six things: To firmly believe in Allah (the
Exalted), His angels, His scriptures, His Messenger s, the day of judgment and
destiny2.

1
The word ‫( ؾلِست‬Islamic Creed) is derived from the root word ‫ ؾلس‬which means to
tie, to fasten. However in the context of Islamic creed, it refers to those matters
which are believed in with certainty and conviction. Abu Hafs Siraj al-Din al-
Ghaznawi writes in his commentary on Aqida al-Tahawiya:
‫ املـلودت اًيت ؾلس ؿَهيا اًلَة (رشخ اًـلِست اًعحاوي ليب حفط رساح ادلٍن اًلزهوي‬:‫ ٔبي‬،))‫اًـلِست ((فـَةل)) لمـين ((املفـول‬
)‫ دارت اًىصز‬،52‫ ص‬،‫اًِيسي‬
“The word ‫ ؾلِست‬is in the morphological form of ‫ فـَةل‬which has the meaning of ‫مفـول‬
i.e. belief which has been held firmly by the heart”.
)2 )
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 ‫املححر ا ٔلول‬
‫يف الٕميان ابهلل س ححاهَ وثـاىل‬
‫)‪First Discussion: believing in Allah (Pure and Exalted is He‬‬

‫هَف الٕمان ابهلل س ححاهَ و ثـاىل إجٌل ًل؟ ‪4.‬‬

‫?)‪What is our general belief in Allah ( Pure and Exalted is He‬‬
‫ُو ٔبن هـخلس ٔبن هللا س ححاهَ وثـاىل ٌ‬
‫مذعف جبمَؽ ظفاث اًىٌلل و ُم ّزنٍ ؾن مجَؽ ظفاث اًيلعان‪.‬‬
‫‪We believe that Allah (Pure and Exalted is He) is endowed with all the qualities of‬‬
‫‪perfection and is free and pure from all types of deficiencies.‬‬

‫هَف الٕميان ابهلل س ححاهَ و ثـاىل ثفعَ ًال؟ ‪5.‬‬

‫?)‪What is our detailed belief in Allah (Pure and Exalted is He‬‬
‫ادج‪ ،‬و اًلِام تيفسَ‪ ،‬و‬‫ُو ٔبن هـخلس ٔبن هللا س ححاهَ و ثـاىل موظوف ابًوجود‪ ،‬و اًلسم‪ ،‬و اًحلاء‪ ،‬و الاخملاًفة ٌَحو ِ‬
‫اًوحساهَ ِة‪ ،‬و احلَات‪ ،‬و اًـمل‪ ،‬و اًلسرت‪ ،‬و ا ٕلرادت‪ ،‬و اًسمؽ‪ ،‬و اًحرص‪ ،‬و اًالكم‪ ،‬و ٔبهَ ٌّ‬
‫يح‪ ،‬ؿَمي‪ ،‬كادر‪ ،‬مصً ٌس‪ ،‬مسَؽ‪،‬‬
‫تعري‪ ،‬مذلك ٌم‪.‬‬
‫‪We believe that Allah (Pure and Exalted is He) is attributed with existence, pre-‬‬
‫‪eternity, infinity, absolute dissimilarity from all contingent beings, self-subsistence,‬‬

‫اب‪،‬‬‫اض الِّّْيَ ِ‬ ‫ات يَ ْوٍم‪ ،‬إِ ْذ طَلَ َع َعلَْي نَا َر ُُ ٌٌ ََ ِدي ُد بَيَ ِ‬ ‫صلَّى اهللُ َعلَْي ِو َو َسلَّ َم َذ َ‬ ‫ال‪ :‬ب ي نَما نَحن ِع ْن َد رس ِ ِ‬
‫ول اهلل َ‬ ‫َُ‬ ‫اب قَ َ َ ْ َ ْ ُ‬ ‫ُع َمر بْ ُن الْ َخطَّ ِ‬
‫ُ‬
‫الس َف ِر‪ ،‬وََل ي ع ِرفُوُ ِمنَّا أَح ٌد‪ ،‬حتَّى ُلَس إِلَى النَّبِ ّْي صلَّى اهلل َعلَي ِو وسلَّم‪ ،‬فَأَسنَ َد رْكبت يوِ‬ ‫ِ‬ ‫ِ‬ ‫ََ ِدي ُد َس َواد ا َّ‬
‫ِ‬
‫ُ ْ َ َ َ ْ ُ ََ ْ‬ ‫َ‬ ‫َ َ َ َ‬ ‫لش َعر‪ََ ،‬ل يُ َرى َعلَْيو أَثَ ُر َّ َ َ ْ‬
‫صلَّى اهللُ َعلَْي ِو َو َسلَّ َم‪:‬‬ ‫ال رس ُ ِ‬
‫ول اهلل َ‬ ‫اْل ْس ََلِم‪ ،‬فَ َق َ َ ُ‬ ‫ال‪ :‬يَا ُم َح َّم ُد أَ ْخبِ ْرنِي َع ِن ِْ‬ ‫ض َع َك َّف ْي ِو َعلَى فَ ِخ َذيْ ِو‪َ ،‬وقَ َ‬ ‫إِلَى ُرْكبَتَ ْي ِو‪َ ،‬وَو َ‬
‫وم‬ ‫الَّ ََلةَ‪َ ،‬وتُ ْْتِي َّ‬ ‫ِ َّ ِ‬ ‫ول ِ‬
‫اهلل َ َّ‬ ‫اْل ْس ََلمُ أَ ْن تَ ْش َه َد أَ ْن ََل إِلَوَ إََِّل اهللُ َوأ َّ‬
‫« ِْ‬
‫َّ َ‬‫الََّكاةَ‪َ ،‬وتَ ُ‬ ‫َ‬ ‫يم َّ‬ ‫صلى اهللُ َعلَيْو َو َسل َم‪َ ،‬وتُق َ‬ ‫َن ُم َح َّم ًدا َر ُس ُ‬
‫ال‪ :‬فَأَ ْخبِ ْرنِي َع ِن‬ ‫َّ ّْدقُوُ‪ ،‬قَ َ‬ ‫ِ‬
‫ال‪ :‬فَ َعج ْب نَا لَوُ يَ ْسأَلُوُ‪َ ،‬ويُ َ‬ ‫ْت‪ ،‬قَ َ‬ ‫ص َدق َ‬ ‫ال‪َ :‬‬ ‫ت إِل َْي ِو َسبِ ًيَل»‪ ،‬قَ َ‬ ‫استَطَ ْع َ‬ ‫ج الْب ي َ ِ‬
‫ت إِن ْ‬ ‫ضا َن‪َ ،‬وتَ ُح َّ َ ْ‬ ‫َرَم َ‬
‫ال‪:‬‬‫ْت‪ ،‬قَ َ‬ ‫ص َدق َ‬ ‫ال‪َ :‬‬ ‫اهلل‪َ ،‬وَم ََلئِ َكتِ ِو‪َ ،‬وُكتُبِ ِو‪َ ،‬وُر ُسلِ ِو‪َ ،‬والْيَ ْوِم ْاْل ِخ ِر‪َ ،‬وتُ ِْْم َن بِالْ َق َد ِر َخ ْي ِرهِ َو ََ ّْرهِ»‪ ،‬قَ َ‬
‫ال‪« :‬أَ ْن تُ ِْْمن بِ ِ‬
‫َ‬ ‫ان‪ ،‬قَ َ‬ ‫اْليم ِ‬
‫ِْ َ‬
‫ال‪َ « :‬ما‬ ‫اع ِة‪ ،‬قَ َ‬ ‫ال‪ :‬فَأَ ْخبِ ْرنِي َع ِن َّ‬
‫الس َ‬ ‫اك»‪ ،‬قَ َ‬ ‫َم تَ ُك ْن تَ َراهُ فَِإنَّوُ يَ َر َ‬
‫ك تَ َراهُ‪ ،‬فَِإ ْن ل ْ‬ ‫ال‪« :‬أَ ْن تَ ْعبُ َد اهللَ َكأَنَّ َ‬ ‫ان‪ ،‬قَ َ‬ ‫اْلحس ِ‬ ‫ِِ‬
‫فَأَ ْخب ْرني َع ِن ِْ ْ َ‬
‫ْح َفاةَ ال ُْع َراةَ ال َْعالَةَ ِر َع َ‬
‫اء‬ ‫ِ‬
‫ال‪« :‬أَ ْن تَل َد ْاْل ََمةُ َربَّتَ َها‪َ ،‬وأَ ْن تَ َرى ال ُ‬ ‫ال‪ :‬فَأَ ْخبِ ْرنِي َع ْن أ ََم َارتِ َها‪ ،‬قَ َ‬ ‫السائِ ٌِ» قَ َ‬‫ول َع ْن َها بِأَ ْعلَ َم ِم َن َّ‬ ‫ال َْم ْسئُ ُ‬
‫السائِ ٌُ؟» قُل ُ‬ ‫ال لِي‪« :‬يَا ُع َم ُر أَتَ ْد ِري َم ِن َّ‬ ‫ت َملِيِّا‪ ،‬ثُ َّم قَ َ‬ ‫ال‪ :‬ثُ َّم انْطَلَ َق فَ لَبِِّْ ُ‬ ‫الش ِاء ي تَطَاولُو َن فِي الْب ْن ي ِ‬
‫ْت‪ :‬اهللُ َوَر ُسولُوُ‬ ‫ان»‪ ،‬قَ َ‬ ‫َُ‬ ‫َّ َ َ‬
‫يٌ أَتَا ُك ْم يُ َعلّْ ُم ُك ْم ِدينَ ُك ْم‪ .‬رواه مسلم‬ ‫»أَ ْعلَم‪ ،‬قَ َ ِ ِ‬
‫ال‪« :‬فَإنَّوُ ُ ْب ِر ُ‬ ‫ُ‬

‫‪18‬‬
‫‪oneness, life, knowledge, omnipotence, will, hearing, seeing, speech and that He is‬‬
‫‪living, all knowing, all powerful, willing, all hearing, all seeing and speaking.‬‬
‫هَف الاؾخلاد ابًوجود هلل ثـاىل؟ ‪6.‬‬
‫?)‪What is our belief regarding the existence of Allah (the Exalted‬‬
‫واجة لميىن ٔبن ًَحلَ ؿس ٌم‪.‬‬
‫ُو ٔبن هـخلس ٔبن هللا ثـاىل موجود و ٔبن وجودٍ تشاثَ ًُس تواسعة يشء‪ ،‬و ٔبن وجو َد ٍُ ٌ‬
‫‪We believe that Allah (the Exalted) is existent and that His presence is self-‬‬
‫‪supporting and not through any means and that His existence is necessary 3 and it‬‬
‫‪is impossible for non-existence4 to befall Him.‬‬
‫هَف الاؾخلاد ابًلسم هلل س ححاهَ وثـاىل؟ ‪7.‬‬
‫?)‪What is our belief regarding the pre-eternity of Allah (Pure and Exalted is He‬‬
‫ك يشء‪ ،‬و ٔبهَ مل ٍىن مـسو ًما يف وكت من ا ٔلوكاث و ٔبن وجودٍ ًُس‬
‫ُو ٔبن هـخلس ٔبن هللا كس ٌي‪ :‬هـين ٔبهَ موجو ٌد كدي ِّ‬
‫هل ٔبو ٌل‪.‬‬
‫‪We believe that Allah is pre-eternal i.e. He was present before all existence and He‬‬
‫‪was never non-existent at any time and that there is no beginning to His existence5.‬‬

‫هَف الاؾخلاد ابًحلاء هلل س ححاهَ وثـاىل؟ ‪8.‬‬

‫?)‪What is our belief regarding the endlessness of Allah (Pure and Exalted is He‬‬
‫لٍزول ٔب ْظ ًال‪ ،‬و ل ًَحلَ اًـسم يف وكت من‬
‫ُ‬ ‫ابق و ٔبن تلاءٍ ًُس هل هناًة‪ ،‬و ٔبهَ‬
‫ُو ٔبن هـخلسَ ٔبن هللا س ححاهَ وثـاىل ٍ‬
‫ا ٔلوكاث‪.‬‬

‫(‪)3‬‬
‫الواجب‪ :‬ما اليتصور يف العقل عدمو‪ .‬ادلستحيل‪ :‬ما اليتصور يف العقل وجوده‪ .‬ادلمكن‪ :‬ما يتصور يف العقل وجوده أو عدمو‪.‬‬
‫(‪)4‬‬
‫قال اهلل تعايل‪ ( :‬ام خلقوا من غري شئ ام ىم اخللقون (‪ )53‬ام خلقوا السموت و االرض بل ال يوقنون (‪[ )53‬الطور‪،53 :‬‬
‫‪ .]53‬و قال تعايل‪( :‬قالت رسلهم ايف اهلل شك فاطر السموت و االرض‪[ 9‬ابراىيم‪ .]10 :‬قال ابن كثري يف (تفسريه) ‪:401/4‬‬
‫(أي‪ :‬أيف وجوده – أي‪ :‬اهلل – شك‪ ،‬فإن الفطر شاىدة بوجوده و جمبولة علي اإلقرار بو فإن االعرتاف بو ضروري يف الفطر‬
‫السليمة)‪.‬‬
‫(‪)5‬‬
‫قال تعايل‪ ( :‬ىو االول و االخر و الظاىر و الباطن و ىو بكل شئ عليم ) [احلديد‪ .]5 :‬و يف احلديث‪ :‬اللهم أنت االول فليس‬
‫قبلك شئ‪ ،‬و أنت اآلخر فليس بعدك شئ) رواه مسلم‪.‬‬
‫‪19‬‬
We believe that Allah (Pure and Exalted is He) is ever living and that His
endlessness has no end. He will never cease to exist nor will non-existence ever
befall him.
9. ‫ اخملَوكاث؟‬:‫هَف الاؾخلاد لمزاًفذَ ثـاىل ٌَحوادج؛ ٔبي‬
What is our belief regarding Allah‟s absolute dissimilarity from all contingent beings
i.e. the creation?
.‫ ل يف ذاثَ و ل يف ظفاثَ و ل يف ٔبفـاهل‬:‫ُو ٔبن هـخلسَ ٔبن هللا لٌضا ُب َُ يشء‬
We believe that nothing resembles Allah, not in His existence nor in His attributive
qualities or in His actions6.
10. ‫هَف الاؾخلاد لمزاًفة ذاثَ س ححاهَ ٌَحوادج؟‬
What is our belief regarding Allah being absolutely dissimilar from all contingent
beings?
‫ ل‬،ٍ‫ُو ٔبن هـخلس ٔبن ذاث هللا س ححاهَ وثـاىل ل جضا ِت َُ صُئا من اخملَوكاث توج ٍَ من اًوجو‬
َ ‫فك ما حصاٍ ٔبو خيعص ِت‬
‫حال‬
]11 :‫يش ٌء } [اًضورى‬ ْ َ ‫فاهلل ًُس نشل {ًَُْ َس َ ِهكث ِ ِْهل‬
We believe that the essence of Allah (Pure and Exalted is He) does not resemble in
any manner or form with the creation. All that we see or that we can think of, Allah
is not like that. ((There is nothing like unto Him)).
11. ‫هَف الاؾخلاد تبٔن ظفاثَ س ححاهَ وثـاىل خماًفة ًعفاث احلوادج؟‬
What is our belief regarding the attributes of Allah (Pure and Exalted is He) being
different from the attributes of the creation?
‫ و ٔبن حِاثَ ل‬،‫ و ٔبن ٕارادثَ ل جضاتَ ٕارادثيا‬،‫ و ٔبن كسرثَ ل ج ُضاتَ كسرثَيا‬،‫ُو ٔب ْن هـخلس ٔبن ِؿ َمل هللا ثـاىل ل ٌ ُضاتَ ؿَميا‬
.‫ و ٔبن الك َم َُ ل ٌ ُضاتَ الكمٌا‬،‫ و ٔبن ترصٍ ل ٌضاتَ ترصان‬،‫ و ٔبن مسـَ ل ٌضاتَ مسـيا‬،‫جضاتَ حِاثيا‬
We believe that the knowledge of Allah (the Exalted) is not like our knowledge, and
that His omnipotence is not like our strength, and that His will is not like our will,
and that His existence is not like our existence, and that His hearing is not like our
hearing, and that His seeing is not like our seeing and that His speech is not like
our speech.

(6)
‫) [سورة‬4 (‫) و لم يكن لو كفوا أحد‬3( ‫) لم يلد و لم يولد‬2( ‫) اهلل الَّمد‬1( ‫ ( قٌ ىو اهلل أحد‬:‫قال اهلل تعالي‬
.‫ أي مكافئا و مماثَل و نظيرا‬:‫ كفوا‬.]‫اَلخَلص‬
20
 12. ‫هَف الاؾخلاد تبٔن ٔبفـاهل س ححاهَ و ثـاىل خماًفة ٔلفـال احلوادج؟‬
What is our belief regarding the actions of Allah (Pure and Exalted is He) being
different to the actions of the creation?
‫ُو ٔب ْن هـخلس ٔبن ٔبفـال املوىل س ححاهَ و ثـاىل ل جضاتَ ٔبفـال يشء من املوجوداث؛ ٔلن املوىل س ححاهَ و ثـاىل ًفـي‬
َ‫ و ٔبه‬،ًََٕ‫ا ٔلص َاء تال واسع ٍة و ل ب ٓ ٍل ( إمنا ٔب ْمصٍ إذب ٓ ٔبراد صُئا ٔبن ًلول هل ُنن فِىون) و ٔبهَ لًفـي صُئا ٕل ْحذَاجَ ا‬
.‫ تلري فائست ٔلهَ س ححاهَ و ثـاىل حىمي‬:‫لًفـي صُئا ؾحثا؛ ٔبي‬
We believe that the actions of Allah (Pure and Exalted is He) are not like the
actions of the creation since Allah (Pure and Exalted is He) performs actions
without any means or tools. ((When He wills anything, His only command is to say,
Be! and it comes into being)). He does not perform any action out of necessity nor
does He perform any action in vain i.e. without any benefit, since Allah (Pure and
Exalted is He) is all wise7.

13. ‫هَف الاؾخلاد تلِامَ ثـاىل تيفسَ؟‬

What is our belief regarding Allah being self-subsistent?
‫ فال حيخاح إىل ماكن و ل إىل حم ّي و ل إىل يشء‬:‫ُو ٔب ْن هـخلس ٔبن هللا س ححاهَ و ثـاىل ل حيخاح إىل يشء من ا ٔلص َاء‬
.‫ك يشء حمخاح إًََ س ححاهَ و ثـاىل‬‫اًلين ؾن ك يشء و ل‬ ‫ فِو ل‬.‫من اخملَوكاث ٔبظال‬
We believe that Allah (Pure and Exalted is He) is not in need of anything. He is not
in need of a place nor is He in need of any space, nor is He in need of anything of
the creation. He is independent of everything and everything is dependent on Him
(Pure and Exalted is He) 8.

14. ‫هَف الاؾخلاد حبَات هللا س ححاهَ وثـاىل؟‬

What is our belief regarding the life of Allah (Pure and Exalted is He)?
‫ و حِات‬،‫ فإن حِاثيا توسائط وجصاين ادلم و اًيَ َفس‬،‫ًُست وحَاثيا‬
ْ َ‫يح و ٔبن حِاثَ س ححاه‬ ٌّ ‫ُو ٔبن هـخلس ٔبن هللا ثـاىل‬
ُ ‫ و يه كسمي ٌة ابكِ ٌة ل ًَحلِا اًـسم و ل‬.‫هللا س ححاهَ و ثـاىل ًُست تواسع ِة يش ٍء‬
ً ‫اًخلري ٔب‬
.‫ظال‬

)7)
‫ (افحسبتم انّما خلقناكم‬:‫ و قال اهلل تعالي‬.]16 :‫ (و ما خلقنا السماء و اَلرض و ما بينهما لعبين ) [ْلنبياء‬:‫قال تعالي‬
]115 :‫عبِّا و أنكم الينا َلترُعون) [المْمنون‬
)8(
)16( ‫) إن يشأ يذىبكم و يأت بخلق ُديد‬15( ‫ (يايّها النّاس أنتم الفقراء إلي اهلل و اهلل ىو الغني الحميد‬:‫قال تعالي‬
]16 ‫و‬15 :‫[فاطر‬
21
We believe the Allah (the Exalted) is alive and that His life is not like our life
because our life is based on means, such as, flowing of blood and breathing. But
the life of Allah (Pure and Exalted is He) is not through any means. His life is pre-
eternal and remaining in such a way that non-existence and change does not befall
Him9.

15. ‫هَف الاؾخلاد توحساهَة هللا ثـاىل؟‬

What is our belief regarding the oneness of Allah (the Exalted)?
ٌ ‫ُو ٔبن هـخلس ٔبن هللا ثـاىل واح ٌس ًُس هل رش‬
.‫ًم و ل هؼريٌ و ل ذماز ٌي و ل ض ٌس و ل مـاهس‬
We believe that Allah (the Exalted) is one. He has no partner, no equal, no
equivalent, no opposite and no resistance10.

16. ‫هَف الاؾخلاد تـمل هللا ثـاىل؟‬

What is our belief regarding the knowledge of Allah (the Exalted)?
‫ و ًـ ُمل ؿسد حداث‬،‫ ًـمل ا ٔلص َاء لكِا ػاُصُا و ابظهنا‬:‫ُو ٔبن هـخلس ٔبن هللا ثـاىل موظوف ابًـمل و ٔبهَ جك يشء ؿَمي‬
‫ تي ًـمل‬،‫ وؿَمَ ًُس لمىدسة‬،‫ ل ختفى ؿَََ ذافِة‬.‫ و ًـمل اًرس و ٔبدفي‬،‫اًصمي و ؿسد كعصاث املعص و ٔبوراق اًضجص‬
.‫ا ٔلص َاء يف ا ٔلزل كدي ُوجودُا‬
We believe that Allah is attributed with the quality of knowledge and that He is the
all-knowing i.e. He knows all that which is visible and [all that which is] concealed.
He knows the amount of grains of sand and He knows the amount of rain drops
and the leaves on the tree. He knows the secrets and that what is hidden. Secrets
are not concealed from Him. His knowledge is not acquired. However, He knows
all things in His eternal knowledge before their existence11.

)9(
:‫ (و توكٌ علي الحي الذي َل يموت) [الفرقان‬:‫ و قال تعالي‬.]255 :‫ (اهلل َل إلو إَل ىو الحي القيوم) [البقرة‬:‫قال تعالي‬
.]58
) 10 )
‫ ( لقد‬:‫ و قال تعالي‬.]51 :ٌ‫ ( و قال اهلل َل تتخذوا إلهين اثنين إنما ىو إلو وحد فإيّي فارىبون) [النح‬:‫قال اهلل تعالي‬
‫ليمس ّن الذين كفروا منهم عذاب‬
ّ ‫عما يقولون‬
ّ ‫كفر الذين قالوا أن اهلل ثالث ثلِّة و ما من إلو اْل إلو وحد و إن لم ينتهوا‬
:‫ (لو كان فيهما الهة إَل اهلل لفسدتا فسبحان اهلل رب العرش عما يَّفون) [اْلنبياء‬:‫ و قال تعالي‬.]73 :‫اليم) [المائدة‬
.]22
) 11 (
] 4 : ‫ (يعلم ما في السموت و اَلرض و يعلم ما تسرون و ما تعلنون واهلل عليم بذات الَّدور ) [التغابن‬:‫قال تعالي‬
22
 17. ‫هَف الاؾخلاد تلسرت هللا ثـاىل؟‬
What is our belief regarding the omnipotence of Allah (the Exalted)?
.‫كسٍص‬ ِّ ‫ُو ٔبن هـخلس ٔبن هللا س ححاهَ و ثـاىل موظوف ابًلسرت و ٔبهَ ؿىل‬
ٌ ‫ك يشء‬
We believe that Allah (Pure and Exalted is He) is attributed with omnipotence and
that He has power over everything12.
18. ‫هَف الاؾخلاد ٕابرادت هللا ثـاىل؟‬
What is our belief in relation to the will of Allah (the Exalted)?
ٍْ‫ و ٔبي يشء مل ٍَ ُصد‬،‫ فبٔ لي يشء ٔبرادٍ اكن‬.َ‫ُو ٔبن هـخلس ٔبن هللا ثـاىل موظوف اب ٕلرادت و ٔبهَ مصً ٌس لًلؽ يشء إل ٕابرادث‬
.‫فإهَ ل ميىن ٔبن ٍىون‬
We believe that Allah (the Exalted) is attributed with will and what He wants does
not take place except with him willing. Whatever he wills transpires, and whatever
He does not will, it is not possible for it to take place13.

19. ‫هَف الاؾخلاد ثسمؽ هللا ثـاىل؟‬

What is our belief regarding the hearing of Allah (the Exalted)?
‫ ًىن مس َـ َُ س ححاهَ وثـاىل ًُس‬،‫موظوف ابًسمؽ و ٔبهَ ٌسمؽ ك يشء ِرس ًا اكن ٔبو هجص ًا‬
ٌ َ‫ُو ٔبن هـخلس ٔبن هللا س ححاه‬
.‫ و مسـَ س ححاهَ ًُس تواسعة يشء‬،‫هسمـيا فإن مسـيا تواسعة ا ٔلذن‬
We believe that Allah (Pure and Exalted is He) is attributed with the quality of
hearing and that He hears all inaudible or audible sounds. However, the hearing of
Allah (Pure and Exalted is He) is not like our hearing because our hearing is
through the means of our ears, and the hearing of Allah (Pure is He) is not through
any means14.

) 12 (
‫ ومنهم من يمشي علي رُاين و منهم من يمشي‬،‫ ( و اهلل خاق كٌ دابة من مآء فمنهم من يمشي علي بطنو‬:‫قال تعالي‬
] 45 : ‫علي أربع يخلق اهلل ما يشآء إن اهلل علي كٌ َئ قدير ) [ النور‬
) 13 (
]82 :‫ول لَوُ ُك ْن فَ يَ ُكو ُن} [يس‬ َ ‫ {إِنَّ َما أ َْم ُرهُ إِ َذا أ ََر‬:‫قال تعالي‬
َ ‫اد ََ ْيئًا أَ ْن يَ ُق‬
) 14 (
ِ ‫ُك فِي َزو ُِها وتَ ْشتَ ِكي إِلَى اللَّ ِو واللَّوُ يسمع تَحاورُكما إِ َّن اللَّوَ س ِميع ب‬
}‫َّ ٌير‬ ِ ‫ {قَ ْد س ِمع اللَّوُ قَو َل الَّتِي تُج‬:‫قال اهلل تعالي‬
َ ‫ادل‬
ٌَ َ َ َُ َ ُ َ ْ َ َ َ َ ْ َ ْ َ َ
‫ (( الحمد هلل الذي وسع سمعو اْلصوات لقد ُائت المجادلة إلي‬:‫ عن عائشة رضي اللع عنها قالت‬.]1 :‫[المجادلة‬
23
 ‫هَف الاؾخلاد تحرص هللا ثـاىل؟ ‪20.‬‬
‫?)‪What is our belief regarding the seeing of Allah (the Exalted‬‬
‫اًسوداء يف اٌََةل اًؼٌَلء و ٔب َ‬
‫ظلص‬ ‫َ‬ ‫جك يشء تعريٌ ‪ً :‬حرص حيت اٍمن َةل‬
‫ُو ٔبن هـخلس ٔبن هللا س ححاهَ موظوف ابًحرص و ٔبهَ ِّ‬
‫رض و اب ِظهنا و فوق اًسٌلء و ما ُد ْوهنَ ا‪ً ،‬ىن ترصٍ س ححاهَ ًُس‬
‫من ذل‪ ،‬ل خيفى ؿىل ترصٍ يشء يف ػاُص ا ٔل ِ‬
‫هحرصان‪ :‬فإن ترصان ٍىون تواسعة اًـني‪ ،‬و ترصٍ س ححاهَ ًُس تواسع ِة يشء‪.‬‬
‫‪We believe that Allah (Pure is He) is attributed with the quality of seeing and that‬‬
‫‪He is the all-seeing. He sees everything, even a black ant in a dark night, and‬‬
‫‪whatever is smaller than that. Nothing is hidden from his sight on the surface and‬‬
‫‪beneath the earth and above the heavens and whatever is beneath it. However, the‬‬
‫‪seeing of Allah (Pure is He) is not like our seeing, because our seeing is through the‬‬
‫‪eyes and His seeing (Pure is He) is not through any means15.‬‬
‫هَف الاؾخلاد جالكم هللا ثـاىل؟ ‪21.‬‬
‫?)‪What is our belief regarding the speech of Allah (the Exalted‬‬
‫ُو ٔبن هـخلس ٔبن هللا س ححاهَ موظوف ابًالكم‪ ،‬و ٔبن الكمَ ل ٌْض حَ الكمٌا‪ :‬فإن الكمٌا خمَوق فِيا و تواسعة بٓل من ٍمف‬
‫ًسان و صفذني‪ ،‬و الكمَ س ححاهَ و ثـاىل ًُس نشل‪.‬‬ ‫و ٍ‬
‫‪We believe that Allah (Pure is He) is attributed with the quality of speech and that‬‬
‫‪His speech does not resemble our speech. Our speech is created within us through‬‬
‫‪the means of our mouth, tongue and lips. The speech of Allah (Pure and Exalted is‬‬
‫‪He) is not like that16.‬‬
‫ٔبذربين ؾن اًعفاث املس خحَةل اًيت ل ًخعف با املوىل؟ ‪22.‬‬
‫?‪Inform me regarding the attributes which are impossible to attribute to our Master‬‬
‫ًخعف با – يه اًـسم‪ ،‬و احلوادج‪ ،‬و اًفٌا ُء‪ ،‬و املٌلز ُةل‬
‫ميىن ٔبن َ‬
‫حق هللا ثـاىل – ٔبي‪ :‬اًيت ل ُ‬
‫اًعفاث املس خحَةل يف ّ ِ‬
‫اًـجز واًىصاَُة – ٔبي وكوع يشء تلري ٕارادثَ – و‬
‫ًلريٍ س ححاهَ وثـاىل‪ ،‬ووجود اًرشًم‪ ،‬و ُ‬
‫الاحذَاح ِ‬
‫ُ‬ ‫ٌَحوادج‪ ،‬و‬

‫النبي صلي اهلل عليو و سلم تكلمو و أنا في ناحية البيت ما أسمع ما تقول‪ ،‬فأنَّل اهلل عَّ و ٌُ ‪ ( :‬قد سمع اهلل قول‬
‫التي تجدلك في زوُها) إلي آخر اْلية))‪ .‬رواه البخاري تعليقا‪.‬‬
‫( ‪) 15‬‬
‫ِ‬ ‫َم يَ ْعلَ ْم بِأ َّ‬
‫َن اللَّوَ يَ َرى} [العلق‪ ]14 :‬و قال‪{ :‬إِنَّني َم َع ُك َما أ ْ‬
‫َس َم ُع َوأ ََرى } [طو‪]46 :‬‬ ‫قال تعالي‪{ :‬أَل ْ‬
‫( ‪) 16‬‬
‫قال تعالي‪{ :‬وَكلَّم اللَّوُ موسى تَ ْكلِيما} [النساء‪ .]164 :‬و قال‪{ :‬وإِ ْن أَح ٌد ِمن الْم ْش ِركِين استَجار َك فَأ ِ‬
‫َُ ْرهُ َحتَّى يَ ْس َم َع‬ ‫َ ْ ََ‬ ‫َ َ َ ُ‬ ‫ً‬ ‫ُ َ‬ ‫َ َ‬
‫َك ََل َم اللَّ ِو ثُ َّم أَبْلِ ْغوُ َمأ َْمنَوُ} [التوبة‪ ]6 :‬فالقرآن من كَلم اهلل تعالي‪.‬‬
‫‪24‬‬
 ُ ‫ و املوىل س ححاهَ و ثـاىل ل‬،‫هلعان‬
‫ًخعف إل تعفاث‬ ٍ ‫ظفاث‬ُ ‫ و إمنا اس خحال اثعافَ با ٔلهنا‬،‫ وبٔص حاٍ ذل‬،‫الِ ُي‬
.‫اًىٌلل‬
The qualities which are impossible for Allah (the Exalted) 17 i.e. those qualities
which cannot be attributed to Him are: non-existence, contingency, annihilation,
alikeness to contingent beings, being dependent upon others (Pure and Exalted is
He), existence of a partner, to be incapable, dislike i.e. occurrence of something
without His will, ignorance and those defects which are similar to them. It is
impossible to attribute such qualities to Him because they are qualities of deficiency
and our Master (Pure is He) is only attributed with qualities of perfection.
23. ‫ٔبذربين ؾن ا ٔلص َاء اًيت جيوز ظسورُا من املوىل س ححاهَ و ثـاىل؟‬
Inform me regarding those things whose occurrence is possible to take place from
our Master (Pure and Exalted is He)?
ُ ‫ مثي ٔبن ُجيـ َي ال‬،‫يه فـ ُي املمىٌاث و حص ُنِا‬
.‫ و بٔص حا ٍُ ذل‬،ً‫ حصَحا ٔبو سلامي‬،‫ٕوسان قيَ ًا ٔبو فلري ًا‬
It is the possible actions that Allah can do or [if he wishes] leave out, for example,
making a person prosperous or destitute, healthy or ill and those thing which are
alike.
24. ‫(اًصمحن ؿىل اًـصش اس خوي)؟‬
ّ :َ‫ما املصاد ابلس خواء يف كوهل س ححاه‬
What is the meaning of istiwa when He (Pure is He) says: ((Ar Rahman is firmly in
control of the Throne))?

‫ًُس‬ َ ‫ و اس خواؤٍ ؿىل اًـصش‬.‫اًىِف جمِو ٌل‬

ُ ‫ فالٕس خوا ُء مـَو ٌم و‬،‫ًََق جبالل اًصمحن جي و ؿال‬ ُ ‫املصاد تَ اس خوا ُء‬
َ‫ مفن ثعور مثي ذل فِو ذمن كَة ؿَََ اًو ُمه ٔلهَ ص ح‬،‫ٕوسان ؿىل اًسفِي ِة بٔو ػِص ادلات ِة ٔبو اًرسٍص مث ًال‬
ِ ‫اكٕس خوا ِء ال‬
‫ فىٌل ٔبن ذاثَ ل جضاتَ ذاث يشء من اخملَوكاث‬.‫اخلاًق ابخملَوكاث مؽ ٔبهَ كس زخت يف اًـلي و اًيلي ٔبهَ ًُس هكثهل يشء‬
.‫ًًسة إًََ س ححاهَ ل ٌضاتَ صُئا ذما ًًْسة إٍهيا‬ُ ‫نشل ما‬
What is meant by istiwa is a meaning which is befitting to the Might of Ar-Rahman
(Exalted is He). Istiwa is known but its reality is unknown18. The istiwa of Allah

) 17 (
.‫ ما َل يتَّور في العقٌ وُوده‬:ٌ‫المستحي‬
( 18 )
‫ ] فقالت (( الكيف غير‬5 ‫ اْلية‬:‫ ( الرحمن علي العرش استوي) [طو‬:‫سئلت أم سلمة رضي اهلل عنها عن قول اهلل تعالي‬
‫ ْلنو إنكار لبعض القرآن‬.))‫ و اْلقرار بو من اَليمان و الجحود بو كفر‬،) ‫ و اَلستواء غير مجهول (لذكره بالقرآن‬،‫معقول‬
25
upon the throne is not like the sitting of a human being upon a ship or on the back
of an animal or on a bed. The one who assumes that this is the case is from among
those that are overcome by illusion, because he is creating a comparison between
the Creator and the creation. It has been proven through sound intellect and
transmission that there is nothing resembling Him. Just as His essence is not like
any creation,. similarly, anything attributed to Him (Pure is He) is nothing like those
things which are attributed to the creation.
25. ‫ُي ًضاف إىل هللا س ححاهَ ًسان ٔبو ٔبؿني ٔبو حنو ذل؟‬
Can we attribute two hands or eyes or anything similar to Allah (Pure and Exalted
is He)?
ِ ُ‫ {ًَس‬:َُُ‫كس َو َر َد يف اًىذاة اًـزٍز إضاف ُة اًَس إىل هللا س ححاهَ يف ْكوهل جي صبٔه‬
‫] و اًَسٍن يف‬11 :‫اّلل فَ ْو َق َبًْ ِس ِهي ْم} [اًفذح‬
‫ { َو ْاظ ِ ْرب ًِ ُح ْ ِنك‬:َ‫ و ا ٔلؿني يف كوهل س ححاه‬، ]52 :‫كوهل س ححاهَ { َاي اتْ َِ ُُس َما َمٌَ َـ َم َب ْن ج َ ْس ُجسَ ًِ َما َذََ ْل ُت ِت ََسَ ي} [ص‬
ِ
ًََٕ‫هفس َِ يف نخاتَ املزنل ٔبو ٔبضافَ ا‬ َ ‫ إل ٔبهَ ل جيوز ٔبن‬، ]84 :‫َرت ّ َِم فَاه َم ِتبَ ْؾ َُ ًٌَِا} [اًعور‬
ِ ‫ًضاف إًََ إل ما ٔبضافَ إىل‬
ِ
.‫هخِلَ املصسي‬
The attribution of a hand to Allah (Pure and Exalted is He) has come in the Qur`an
when He says: ((The Hand of Allah is above theirs)) and two hands when He says:
((O Iblees, what prevented you from prostrating to what I created with my hands)
and eyes when He says: ((Be patient with the decision of your Lord, for you are
under our eyes (protection))). However, it is impermissible to attribute anything to
Him but that which He attributed to himself in His revealed book or is attributed
to Him by his Messenger.
26. ‫ما املصاد ابًَس ُيا؟‬
What is the meaning of yad here?
‫ذمازي ملا ًُضاف‬
ٍ ‫كري‬ َ ‫ٍىون‬ُ َ‫ضاف إًََ س ححاه‬ُ ًُ ‫ فان ك ما‬،‫ؿني‬ ُ ‫ و نشل ا ٔل‬،َ‫ًََق جبالهل س ححاه‬
ُ ‫مـىن‬
ً ‫املصا ُد ابًَس ُيا‬
َ‫ و من اؾخلس ٔبن هل ًس ًا هَس يشء مهنا ٔبو ؾَي ًا نشل فِو ذمن كَة ؿَََ اًو ُمه إذ ص حَ هللا خبَل‬.‫إىل يشء من اخملَوكاث‬
.‫وُو ًُس هكثهل يشء‬
What is meant with yad is a meaning which is befitting to Allah (Pure and Exalted is
He) because everything attributed to Him (Pure is He) is nothing like anything
attributed to the creation. Whosoever believes that He has a hand like a hand of the
creation or an eye like the eye of the creation is overcome by illusion since He
resembles Allah to the creation whereas there is nothing like Him.

‫ظ‬13 :‫ فتح الباري‬:‫ انظر‬.‫ و روي نحو ذلك عن ربيعة بن أبي عبد الرحمن و مالك بن أنس رحمهم اهلل تعالي‬،‫الكريم‬
.407 ،406
26
 27. ‫إىل من ًًسة ما ذهصثَ يف مـىن الاس خواء و اًَسٍن و ا ٔلؿني؟‬
To whom do you attribute what you mentioned regarding the meaning of istiwa,
yadayn and ayun?

‫ و ا ٔلؿني‬،‫ و اًَسَ ابًيـم ِة ٔبو اًلسر ِت‬،‫ و ٔبما اخلَََ ُف فبٔنرثمه ًُفرسون الاس خواء ابلسدِالء‬.‫ًًُ ْ َس ُة ذل إىل ُ ْمجُِ ِور اًسَف‬
‫ و كس اث ّفق اًفصًلان‬،َِ‫ًخومه نثري مهنم ٔبهنا ا ْٕن مل ثوو ْل و ث ُْرص ْف ؾن ػاُصُا ٔب ْوتمت اًدضخ‬
‫ و ذل ل‬،‫ابحلفغ و اًصؿاًة‬
.‫ مفن ص حَ ِمفن هفسَ ب ِ َت‬،ًَ‫ثومه اًدضخَِ ًو مل ًسُ ل اًـلي و اًيلي ؿىل اًخزن‬ِ ‫ و كريمه ًلوًون إمنا‬،‫ؿىل ٔبن املض ّحَِ ضال‬
It has been attributed to the majority of the pious predecessors19. However,
majority of the later generations20 have interpreted istiwa (rising over) with istila and
yad (hand) with blessings or power and ayun (eyes) with protection and
guardianship21. They did this because many of them perceived that if they do not
interpret and move away from its apparent meaning then people will resemble Him
[with the creation]. However, both groups are in agreement that those that create
resemblance (i.e. the anthropomorphist) are astray. Others say, one will assume
resemblance (anthropomorphism) if sound intellect and transmission would not
testify to (the) transcendence (of Allah). Therefore, anyone creating a resemblance
with Allah has done so through his lowly desires.

28. ‫ ((اًىِف فَِ جمِول))؟‬:‫هَف هثخت صُئا مث هلول‬

How can we establish something for Him and say, “its kayf (modality) is
unknown”?

( 19 )
‫ و قال اْلمام نووي رحمو اللع في( َرح صحيح‬.‫و ىم أول القرون الَِّلثة اْلولي بعد وفاة النبي صلي اهلل عليو و سلم‬
ِ َ‫السل‬
َّ ‫ب ُم ْعظَ ِم‬ ِ ّْ ‫ات‬ ِ ‫ات وآي‬ ِ ّْ ‫يث ا‬ ِ ‫اد‬ ِ ‫َن ِْل َْى ٌِ الْعِل ِْم فِي أَح‬
َّ ‫ ((ا ْعلَ ْم أ‬: 19 /3 ) ‫مسلم‬
‫ف‬ ُ ‫َح ُد ُى َما َو ُى َو َم ْذ َى‬َ ‫الَّ َفات قَ ْول َْي ِن أ‬ َ َ ‫لَّ َف‬ َ
ِ
ُ ِ‫ب َعلَْي نَا أَ ْن نُ ْْم َن بِ َها َونَ ْعتَ ِق َد ل ََها َم ْعنًى يَل‬
‫يق بِ َج ََل ِل اللَّ ِو تَ َعالَى َو َعظَ َمتِ ِو َم َع‬ ِ
ُ ‫اىا بَ ٌْ يَ ُقولُو َن يَج‬
ِ
َ َ‫أ َْو ُكلّْ ِه ْم أَنَّوُ ََل يُتَ َكلَّ ُم في َم ْعن‬
ِ ‫ص َف‬
‫ات‬ ِ ‫ال والتَّحيُّ َِّ فِي ُِه ٍة و َعن سائِ ِر‬
َ ْ َ َ
ِ ِ ُّ ‫َن اللَّوَ تَعالَى لَيس َك ِمِّْلِ ِو ََيء وأَنَّوُ منَ َّهٌ َع ِن التَّج‬
َ َ ِ ‫س ِم َواَلنْت َق‬ َّ ‫ْجا ِزِم أ‬ ِ ِ
َ ‫ا ْعت َقادنَا ال‬
َ ُ َ ٌْ َ ْ َ
ِ ِ ‫وق وى َذا الْ َقو ُل ىو م ْذىب ُماع ٍة ِمن الْمت َكلّْ ِمين وا ْختاره ُم‬
.))‫َسلَ ُم‬ْ ‫اعةٌ م ْن ُم َح ّْققي ِه ْم َو ُى َو أ‬ َ َ َ َُ َ َ َ َ ُ َ َ َ َ ُ َ َ َ ُ ْ َ َ ِ ُ‫ال َْم ْخل‬
) 20 (
.‫وىم من أتي بعد السلف‬
) 21 (
.‫وقد اَترطوا حتي يَّح التأويٌ أن يكون سائغا في لغة العرب‬
27
 ‫ مؽ ٔبان ل هـمل هَفِة كِام ُشٍ اًعفاث‬،‫تعفاث اكًـمل و اًلسر ِت و ا ٕلرادت‬
ٍ ‫خلصة فإان هـ ُمل ٔبن هفوس يا مذعف ٌة‬
َ ‫كري ُمس‬ُ ‫ُشا‬
‫ فإن‬.‫با؛ تي إان ْوسم ُؽ و هحرص و ل هـمل هَفِ َة حعول اًسمؽ و الٕتعار؛ تي إهيا هخلك ُم و ل هـمل هَف َظسَ َر مٌّا اًالكم‬
ُ ‫ضاف إًَيا فىِف‬
ُ ًُ ‫احلال فامي‬
‫ضاف‬ ْ ‫ؿً َِ ْميا صُئا من ذل فلس‬
ُ ًُ ‫ فإذا اكن ُشا فامي‬.‫يص‬.‫ و مثي ُشا ل ُحي‬،‫كاتت ؾيا بٔص َا ُء‬
.َ‫إًََ س ححاه‬
This is not unusual. We know that our existence is attributed with the quality of
knowledge, power and will. However, we do not know how these attributes are
established within one‟s existence. Rather, we hear and see and do not know how
we are able to hear and see; we speak and we do not know how we have spoken.
Even if we are aware of some aspects, we are unaware of many other aspects and
the examples of which are many. If this is the state regarding those attributes which
are attributed to one‟s self, then what about those attributes which are attributed to
Allah (Pure is He).

29. ‫ٔبي املشُحني ٔبرحج؟‬

Which is the most preferred School ?
‫ُيش‬ ِ ‫مشُة‬
َ ‫ و ذل فامي إذا د‬،‫اخلَف فإمنا ٌ َ ُسوغ ا ٔلذ ُْش تَ ؾيس اًرضورت‬ ُ ‫ و ٔبما‬،‫حج ٔلهَ ٔب ْس ُمل و ٔبحنك‬ ِ ‫مشُة‬
ُ ‫اًسَف ٔبر‬ ُ
.‫اًلكم ٔبن ًل ُـوا يف ِمِوات اًدضخَِ فِوو ُل هلم ذل ثبٔوً ًال سائل ًا يف اٌَلة املضِورت‬
ُ ‫ؿىل تـغ اًياس إن مل ثُوو ُل هلم ثكل‬
The manner of the pious predecessors is preferred because it is more submissive
and consolidated. The manner of those that came later should be adopted at the
time of need. That is when there is fear regarding some people that if those words
are not interpreted for them they will fall into giving a alikeness to Allah, so they
interpret for them such an interpretation based on common linguistics.

28
 ‫املححر اًثاين‬
‫يف الٕميان ابملالكىة‬
‫و ٌض متي ؿىل زالج مسائي‬
‫‪Second discussion: regarding the belief in angels. This chapter comprises‬‬
‫‪three issues.‬‬
‫ما املالكىة؟ ‪30.‬‬
‫?‪What are the angels‬‬
‫ًـعون هللا ما ٔبمص ْمه و ًفـَون ما‬
‫َ‬ ‫مه ٔبجسا ٌم ًعَف ٌة خمَوكة من هور‪ ،‬ل ًبٔ َ‬
‫لكون و ل ٌرشتون و مه ؾحا ٌد ُم ْىص ُمون‪ ،‬ل‬
‫ومصون‪.‬‬
‫ًُ ُ‬
‫‪They are subtle bodies created from light22. They do not eat or drink. They are‬‬
‫‪honourable servants23 who never disobey Allah‟s commands and carryout exactly‬‬
‫‪what they are instructed to do24.‬‬

‫ُي ٍصي اًخرش املالكىة؟ ‪31.‬‬

‫?‪Have humans seen angels‬‬
‫كري ا ٔلهخِاء‪ ،‬املالكى َة إذا اكهوا ؿىل ُظ َو ِرمه ا ٔلظََة ٔلهنم ٔبجسا ٌم ًعَفة‪ ،‬نٌل ٔبهنم ل ْ‬
‫ٍصون اًِواء مؽ هوهَ‬ ‫اًخرش‪ُ ،‬‬
‫ل ٍَ َصي ُ‬
‫فري ْوهنَ ُم‪ ،‬و رؤً ُة ا ٔلهخِا ِء هلم ؿىل ظورمه‬ ‫جس ًما ماًئ ًا ٌَفضاء ًعَفا‪ ،‬و ٔبما ٕاذا جضلكوا تعورت جسم ٍ‬
‫نثَف اكلٕوسان َ‬
‫خلصة وجو ُد ٔبجسام تًٌَا ل ىصاُا‬‫املسائي ادلًًِ ِة و ا ٔلحاكم اًرشؾَة‪ ،‬و ل ٌ ُس ُ‬
‫ِ‬ ‫ا ٔلظََة ُد ُعوظَة ُد لعوا با ًخَ ِلّي‬
‫ابًـني‪ ،‬و يف املـخا ِد ما ًلّصة ذل ٌذلُن و ٍصفؽ ؾيَ اًل َني‪ ،‬فإن ٔبمامٌا نثري ًا من ا ٔلجسام احلَ ِة و كري احلَة ل ًسروِا‬

‫( ‪) 22‬‬
‫عن عائشة رضي اهلل عنها قالت‪ :‬قال رسول اهلل صلي اهلل عليو و سلم‪ (( :‬خلقت المَلئكة من نور و خلق الجان من‬
‫مارج من نار‪ ،‬و خلق آدم مما وصف لكم))‪ .‬رواه مسلم‪.‬‬
‫( ‪) 23‬‬
‫الر ْح َم ُن َولَ ًدا ُس ْب َحانَوُ بَ ٌْ ِعبَا ٌد ُم ْك َرُمو َن (‪ََ )26‬ل يَ ْسبِ ُقونَوُ بِالْ َق ْو ِل َو ُى ْم بِأ َْم ِرهِ يَ ْع َملُو َن } [اْلنبياء‪:‬‬
‫{وقَالُوا اتَّ َخ َذ َّ‬
‫قال تعالي‪َ :‬‬
‫‪]27 ،26‬‬
‫( ‪) 24‬‬
‫سبّْ ُحو َن اللَّْي ٌَ‬ ‫ِ‬ ‫ض ومن ِع ْن َدهُ ََل يست ْكبِرو َن َعن ِعب َ ِِ‬ ‫و قال تعالي‪{ :‬ولَوُ من فِي َّ ِ‬
‫ادتو َوََل يَ ْستَ ْحس ُرو َن (‪ )19‬يُ َ‬ ‫ْ َ‬ ‫َ َْ ُ‬ ‫الس َم َاوات َو ْاْل َْر ِ َ َ ْ‬ ‫َ َْ‬
‫َّه َار ََل يَ ْفتُ ُرو َن} [اْلنبياء‪ ]20 ،19 :‬و معني يستحسرون‪ :‬أي َليتعبون و َل يملون‪.‬‬ ‫َوالن َ‬
‫َّو َن اللَّوَ َما أ ََم َرُى ْم َويَ ْف َعلُو َن َما يُ َْْم ُرو َن} [التحريم‪]6 :‬‬
‫{َل يَ ْع ُ‬
‫و قال تعالي‪َ :‬‬
‫‪29‬‬
 ‫َاء ل ثُسْ روِا ساكص‬ ِ ‫ادذعاص‬
َ ‫اًحـغ ابٕتعار بٔص‬ ُ ‫ نٌل ل ٌس خلصة‬.‫ؿني و ل ٔبثص‬ ٌ ‫ و ًو ل اًيؼارت ًؼييا ٔبهنا ًُس ًِا‬.‫اًحرص‬
ُ
.‫تعار فإن يف ادْذالف ا ٔلتعار يف كوت الٕدراك و ضـ ِفَ ؿرب ًت ٔلويل ا ٔلتعار‬
ِ ‫ا ٔل‬
Besides the Prophet s no human can see angels when they are in their original state
because they are subtle bodies. Likewise, humans are incapable of seeing air
although it has a body that subsides within air. However, when they take a form
like humans they can be seen25. The Messenger s seeing the angels in their original
state is exclusive to them in order to receive legal rulings26. It is not unusual for
bodies to be among us and for us not to be able to see them with our eyes because
in everyday life there are things which bring this closer to our understanding and
remove confusion from it. There are many forms before us living and death which
cannot be perceived by the eyes. If it was not for magnifying glasses we would
have thought they do not exist and they do not have any affect. It is not unusual to
specify some, saying that they can see which others cannot see, because there are
different strengths in seeing.

32. ‫ما وػائف املالكىة؟‬

What is the work of the angles?
‫ و‬.‫ و مهنم حفؼ ٌة ؿىل اًـحاد‬.‫ وجربائَي ؿَََ اًسالم‬،‫تني املوىل س ححاهَ وثـاىل وتني ٔبهخِائَ و ُرسهل‬
َ ‫من املالكىة رس ٌي‬
‫ و مهنم َ َمح َ ُةل‬.‫ و مهنم مولكون ابًيار و ؿشابا‬.‫ و مهنم مولكون ابلية و هـميِا‬.‫رش‬ ّ ‫مهنم َم ْن ٍى ُذ ُة ٔبؾٌلل اًـحاد من ذري ٔبو‬
.َ‫ إىل كري ذل ذما بمصوا ت‬.‫ و مهنم كامئون لمعا ِل اًـحاد و مٌا ِفـِم‬.‫اًـصش‬
Among the angels there are Messenger s between Allah (Pure and Exalted is He)
and the Messenger and Prophet s, such as Jibraeel (may peace be upon him) 27.
Among them are those that protect the people28 and some are those that write

) 25 (
‫ و قال تعالي في َأن ُبرئٌ عليو السَلم في صورة إنسي لمريم رضي اهلل‬،‫كما ورد في حديث ُبريٌ عليو السَلم السابق‬
]17 :‫ش ًرا َس ِويِّا} [مريم‬
َ َ‫ٌَّ ل ََها ب‬ َ ‫ {فَأ َْر َسلْنَا إِل َْي َها ُر‬:‫عنها و تبشيرا بعيسي عليو السَلم‬
َ ِّ‫وحنَا فَ تَ َم‬
) 26 (
‫ النبي صلي اهلل عليو و سلم رأي ُبريٌ علي صورتو مرتين)) رواه‬:‫ (( ولكنو – أي‬:‫عن عائشة رضي اهلل عنها أنها قالت‬
.‫البخاري‬
) 27 (
ِ ِ ِ َ ِ‫) علَى قَ ْلب‬193( ‫الروح ْاْل َِمين‬ ِِ
َ ‫ك لتَ ُكو َن م َن ال ُْمنْذ ِر‬
]194 ،193 :‫ين } [الشعراء‬ َ ُ ُ ُّ ‫ {نَ ََّ َل بو‬:‫لقولو تعالي‬
) 28 (
]11 :‫ات ِم ْن بَ ْي ِن يَ َديْ ِو َوِم ْن َخل ِْف ِو يَ ْح َفظُونَوُ ِم ْن أ َْم ِر اللَّ ِو} [الرعد‬
ٌ َ‫ { لَوُ ُم َع ّْقب‬:‫قال تعالي‬
30
‫‪down the actions of the people, good or bad29. Some are assigned to look after‬‬
‫‪Paradise and its blessings30 and others are those that are assigned to look after Hell‬‬
‫‪fire and its punishments31. And among them are those that hold the throne32 and‬‬
‫‪some are those that look after the interests and benefits of the people, and there are‬‬
‫‪many other things they are ordered to do33.‬‬

‫( ‪) 29‬‬
‫ين (‪ )11‬يَ ْعلَ ُمو َن َما تَ ْف َعلُو َن} [اَلنفطار‪]12 - 10 :‬‬‫ِِ‬ ‫ِ‬ ‫قال تعالي‪{ :‬وإِ َّن علَي ُكم ل ِ ِ‬
‫ين (‪ )10‬ك َر ًاما َكاتب َ‬
‫َحافظ َ‬
‫َ َْ ْ َ‬
‫( ‪) 30‬‬
‫ال ل َُه ْم َخ ََّنَتُ َها َس ََل ٌم َعلَْي ُك ْم ِط ْبتُ ْم‬ ‫وىا َوفُتِ َح ْ‬
‫ت أَبْ َوابُ َها َوقَ َ‬ ‫يق الَّ ِذين اتَّ َقوا ربَّهم إِلَى ال ِ‬
‫ْجنَّة ُزَم ًرا َحتَّى إِذَا َُاءُ َ‬
‫َ‬ ‫{وس َ َ ْ َ ُ ْ‬
‫قال تعالي‪ِ :‬‬
‫َ‬
‫ين} [الَّمر‪]73 :‬‬ ‫ِِ‬
‫وىا َخالد َ‬
‫فَا ْد ُخلُ َ‬
‫( ‪) 31‬‬
‫اب النَّا ِر إََِّل َم ََلئِ َكةً} [المدثر‪]31 :‬‬
‫َص َح َ‬
‫{وَما َُ َعلْنَا أ ْ‬
‫قال تعالي‪َ :‬‬
‫( ‪) 32‬‬
‫آمنُوا َربَّنَا َو ِس ْع َ‬ ‫ِ ِِ‬ ‫ِ ِِ‬ ‫ِ ِ‬ ‫ِ‬ ‫َّ ِ‬
‫ت ُك ٌَّ‬ ‫سبّْ ُحو َن ب َح ْمد َربِّْه ْم َويُ ْْمنُو َن بو َويَ ْستَ غْف ُرو َن للَّذ َ‬
‫ين َ‬ ‫ش َوَم ْن َح ْولَوُ يُ َ‬
‫ين يَ ْحملُو َن ال َْع ْر َ‬
‫قال تعالي‪{ :‬الذ َ‬
‫ْج ِح ِ‬ ‫ََي ٍء رحمةً و ِعلْما فَا ْغ ِفر لِلَّ ِذين تَابوا واتَّب عوا سبِيلَ َ ِ‬
‫يم} [غافر‪]7 :‬‬ ‫اب ال َ‬ ‫ك َوق ِه ْم َع َذ َ‬ ‫َ ُ َ َُ َ‬ ‫ْ‬ ‫ْ َْ َ َ ً‬
‫( ‪) 33‬‬
‫ت الَّ ِذي ُوّْك ٌَ بِ ُك ْم ثُ َّم إِلَى َربّْ ُك ْم تُ ْر َُعُو َن } [السجدة‪ ،]11 :‬و‬ ‫ك الْمو ِ‬
‫مٌِّ قبض اْلرواح‪ ،‬قال تعالي‪{ :‬قُ ٌْ يَتَ َوفَّا ُك ْم َملَ ُ َ ْ‬
‫كذلك سْال القبر كما سيأتي‪.‬‬
‫‪31‬‬
 ‫املححر اًثاًر‬
‫يف ا ٕلميان جىذحَ س ححاهَ و ثـاىل‬
‫‪Third discussion: regarding belief in His scriptures (Pure and Exalted is‬‬
‫‪He).‬‬

‫هَف الاؾخلاد جىذاة هللا ثـاىل؟ ‪33.‬‬

‫?)‪What is our belief regarding the scriptures of Allah (the Exalted‬‬
‫بٔؾخلسُ ٔبن هلل ثـاىل نخ ًحا ٔبىزً َِا ؿىل ٔبهخِائَ‪ ،‬و ّتني فهيا ٔب ْم َص ٍُ وهن َََ ووؾَسَ ٍ‪ .‬يه الك ُم هللا ثـاىل حلِلة تسَ ْث مٌَ تال هَفِ ٍة‬
‫كً ْو ًل‪ ،‬و ٔبىْزًِا َو ْحِا‪ .‬من ثكل اًىذ ِة‪ :‬اًخورات و الٕجنَ ُي و اًزتور و اًلصب ٓ ُن‪.‬‬
‫‪We believe that Allah (Exalted is He) has scriptures which He revealed upon His‬‬
‫‪Prophet s explaining His commandments and warnings. This is the actual word of‬‬
‫‪Allah which has manifested from Him without any kayf (how) to his speech which‬‬
‫‪He sent down in the form of revelation34. From among these scriptures is: Torah,‬‬
‫‪Injeel (Evangel,) Zaboor (Psalms) and Quran35.‬‬

‫هَف اؾخلادك ابثورات؟ ‪34.‬‬

‫?‪What is your belief regarding the Torah‬‬
‫بٔؾخلسُ ٔبن اًخورا َت نخاة من نخاة هللا س ححاهَ وثـاىل ٔبىزهل ؿىل لكميَ ُمويس ؿَََ اًسالم‪ .‬و ذل ًحَان ا ٔلحاكم‬
‫اًرشؾَة‪ ،‬و اًـلائس اًعحَحة امل َ ْص ِضَة‪ ،‬و اًخخضري تؼِور ٍ ّهب من تين إسٌلؾَ َي و ُو هخِا ؿَََ اًعالت و اًسالم‪ ،‬و‬
‫الٕصارت إىل ٔبهَ ًبٔت ثرش ٍع جسًس هيسي إىل ِ‬
‫دار الٕسالم‪.‬‬
‫‪I believe that the Torah is a scripture from among the scriptures of Allah (Pure and‬‬
‫‪Exalted is He) which he revealed upon his kaleem, Musa (peace be upon him). This‬‬

‫( ‪) 34‬‬
‫وح والنَّبِيّْين ِمن ب ع ِدهِ وأَوحي نا إِلَى إِب ر ِاى ِ ِ‬
‫يٌ َوإِ ْس َحا َق َويَ ْع ُق َ‬
‫وب‬ ‫يم َوإ ْس َماع َ‬
‫َْ َ‬ ‫ك َك َما أ َْو َح ْي نَا إِلَى نُ ٍ َ َ ْ َ ْ َ ْ َ ْ َ‬ ‫قال تعالي‪{ :‬إِنَّا أ َْو َح ْي نَا إِل َْي َ‬
‫ورا} [النساء‪ ]163 :‬قال الشيخ عبد العظيم الَّرقاني‬ ‫و ْاْل ِ ِ‬
‫ود َزبُ ً‬
‫ارو َن َو ُسلَْي َما َن َوآتَ ْي نَا َد ُاو َ‬
‫س َو َى ُ‬
‫وب َويُونُ َ‬ ‫يسى َوأَيُّ َ‬ ‫َسبَاط َوع َ‬ ‫َ ْ‬
‫معرفا الوحي‪ (( :‬ىو أن يعلم اهلل تعالي من اصطفاه من عباده كٌ ما أراد إطَلعو عليو من ألوان الهداية و العلم))‪ .‬انظر‪:‬‬
‫مناىٌ العرفان‪.56 /1 :‬‬
‫( ‪) 35‬‬
‫ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫قال تعالي‪ { :‬نََّ َل َعلَي َ ِ‬
‫َّ ّْدقًا ل َما بَ ْي َن يَ َديْو َوأَنْ ََّ َل الت َّْوَراةَ َو ْاْلنْج َ‬
‫يٌ} [آل عمران‪ ]3 :‬و قال تعالي‪:‬‬ ‫اب بِال َ‬
‫ْح ّْق ُم َ‬ ‫ك الْكتَ َ‬‫ْ‬
‫ورا } [النساء‪]163 :‬‬
‫ود َزبُ ً‬
‫{وآتَ ْي نَا َد ُاو َ‬
‫َ‬
‫‪32‬‬
was to explain the legal rulings and the correct creed and to give glad tidings of the
coming of a Messenger from among the Bani Israeel which is our Prophet (peace
and blessings be upon him), indicating that he will come with a new legislation
guiding towards Paradise36.

35. ‫هَف اؾخلاد اًـٌَلء ا ٔلؿالم يف حق ثورات املوجودت الٓن يف ٔبًسي ٔبُي اًىذاة؟‬
What is the belief of our illustrious scholars regarding the Torah present today?
‫ًُس فهيا ذهص الية و اًيار و‬َ َ‫ و ذما ًس لل ؿىل ذل ٔبه‬.‫اؾخلاد اًـٌَلء ا ٔلؿالم ٔبن اًخورات املوجودت الٓن كس حللَِا اًخحص ًُف‬
ُ ‫ و ذما ًسُ لل ٔبًض ًا ؿىل هوهنا حمصف ًة‬.‫ًشهص يف اًىذة الًَِٕة‬
‫ذهص و فات‬ ُ ‫ مؽ ٔبن ذل ٔب لمه ما‬،‫اًحـر و احلرش و جزاء‬ِ ِ‫حال‬
.َََ‫مويس ؿَََ اًسالم فهيا يف اًحاة ا ٔلذري مهنا و احلال ٔبهَ ُو اذلي ٔبىزًت ؿ‬
The belief of our illustrious scholars is that the Torah which is available today has
undergone changes37. This is substantiated with the fact that there is no mention of
Paradise and Hell and resurrection and recompense (in the present Torah) when
these are the most important things mentioned in the books of Allah. What also
attests to the fact that the Torah has undergone changes is that it mentions the
demise of Musa (peace be upon him) in the last chapter whereas he is the one who
had received the revelation.

36. ‫هَف اؾخلادك يف اًزتور؟‬

What is your belief regarding Zaboor (Psalms)?
ٍ ‫ وُو ؾحارت ؾن ٔبدؾَ ٍة و ٔب‬،‫نخاة من نخة هللا س ححاهَ و ثـاىل ٔبىزهل ؿىل س َسان داود ؿَََ اًسالم‬
‫ذاكر‬ ٌ ‫بٔؾخلسُ ٔبن اًزتور‬
.‫ًُس فَِ ٔبحاك ٌم رشؾَة؛ ٔلن داو َد ؿَََ اًسالم اكن مبٔمور ًا ابثحاع اًرشؾَ ِة املوسوً ِة‬
َ ‫ و‬،‫غ وحنك‬
َ ‫و مواؾ‬
I believe that the Zaboor (Psalms) is a scripture from amongst the scriptures of
Allah (Pure and Exalted is He) revealed upon Dawood (peace be upon him)

) 36 (
‫يٌ يَأ ُْم ُرُى ْم‬ ِْ ‫ول النَّبِ َّي ْاْل ُّْم َّي الَّ ِذي يَ ِج ُدونَوُ َم ْكتُوبًا ِع ْن َد ُى ْم فِي الت َّْوَراةِ َو‬
ِ ‫اْلنْ ِج‬ َّ ‫ين يَتَّبِ ُعو َن‬
َ ‫الر ُس‬ ِ َّ
َ ‫ {الذ‬:‫ قال تعالي‬.‫ الجنة‬:‫أي‬
ْ َ‫ص َرُى ْم َو ْاْلَ ْغ ََل َل الَّتِي َكان‬ َ ِ‫ات َويُ َح ّْرُم َعلَْي ِه ُم الْ َخبَائ‬ِ ‫اىم َع ِن الْم ْن َك ِر وي ِح ٌُّ لَهم الطَّيّْب‬ ِ ِ
‫ت‬ ْ ِ‫ض ُع َع ْن ُه ْم إ‬
َ َ‫ث َوي‬ َ ُ ُ َُ ُ ْ ُ ‫بال َْم ْع ُروف َويَ ْن َه‬
]157 :‫َعلَْي ِه ْم} [اْلعراف‬
) 37 (
ِ ‫اسيةً يح ّْرفُو َن الْ َكلِم َعن مو‬
}‫اضعِ ِو‬ ِ ِ ِ ‫ { فَبِما نَ ْق‬:ٌ‫قال تعالي في الكَلم علي بني إسرائي‬
ََ ْ َ َ ُ َ َ‫َّاى ْم َو َُ َعلْنَا قُلُوبَ ُه ْم ق‬ ُ ‫ض ِه ْم ميَِّاقَ ُه ْم ل ََعن‬ َ
‫ (( ساء تَّرفهم في آيات اهلل و تأويلوا كتابو علي غير ما أنَّلو‬: )‫ قال ابن كِّير في معني (يحرفون الكلم‬.] 13 :‫[المائدة‬
.62 /3 :‫ تفسير ابن كِّير‬:‫ انظر‬.))ٌ‫و حملوه علي غير مراده و قالوا عليو ما لم يق‬
33
‫‪comprising of prayers, supplications, advices and intelligence. It does not contain‬‬
‫‪any legal rulings because Dawood (peace be upon him) was instructed to follow the‬‬
‫‪Shari`ah (legislation) of Musa (peace be upon him) 38.‬‬

‫هَف اؾخلادك يف الٕجنَي؟ ‪37.‬‬

‫?)‪What is your belief regarding the Injeel (Evangel‬‬
‫ٔبؾخلس ٔبن الٕجنَي نخاة من نخة هللا س ححاهَ وثـاىل ٔبىزهل ؿىل املس َح ؿُيس ؿَََ اًسالم‪ ،‬و ذل ًحَان احللائق‪ ،‬و‬
‫دؾوت اخلَق ًخوحِس اخلاًق‪ ،‬ووسخ تـغ ٔبحاك ِم اًخورات اًفصؾَ ِة ؿىل حسة الاكذضاء‪ ،‬واًخخضري تؼِور ذامت ا ٔلهخِاء‪.‬‬
‫‪I believe that the Injeel (Evangel) is a scripture from amongst the scriptures of‬‬
‫‪Allah (Pure and Exalted is He) revealed upon Isa (peace be upon him) 39 in order to‬‬
‫‪explain the true creed, call the creation toward the oneness of the Creator, abrogate‬‬
‫‪some of the peripheral rulings of the Torah according to the need, and to give glad‬‬
‫‪tidings for the coming of the seal of Prophet s (peace and blessings be upon him) 40.‬‬

‫هَف اؾخلاد اًـٌَلء ا ٔلؿالم يف الٕجنَي املخساول الٓن؟ ‪38.‬‬

‫‪What is the belief of our illustrious scholars regarding the Injeel (Evangel) which is‬‬
‫?‪available today‬‬

‫وسخ ٔبًفِا ٔبرتـ ٌة ْ‬

‫تـضِم مل ٍَص املس ََح ؿَََ اًسالم ٔبظ ًال‪ ،‬و مه ميت‬ ‫اؾخلا ُد اًـٌَلء ا ٔلؿالم ٔبن الٕجنَ َي املخساول الٓن هل ٔبرتؽ ٍ‬
‫ك من ُولء مٌاكغ الٓدص يف نثري من املعاًة‪ .‬و كس اكن ٌَيعاري ٔبانجِي نثريت‬ ‫و مصكط و ًوكا و ًو َحٌا‪ .‬و إجنَي ٍّ‬
‫كري ُشٍ ا ٔلرتة‪ً ،‬ىن رفْؽ ِ س َسان ؿُيس ؿَََ اًسالم إىل اًسٌلء تبٔنرث من مائيت س ية ؾوًوا ؿىل إًلاهئا ما ؿسا ُشٍ ا ٔلرتـ َة‬
‫ختَلع ًا من نرثت اًخياكغ‪ ،‬و متَع ًا من وفصت اًخضا ِ ّد و اًخـارض‪.‬‬

‫( ‪) 38‬‬
‫الَّالِ ُحو َن} [اْلنبياء‪]105 :‬‬ ‫ِ ِ‬ ‫الَّبُوِر ِم ْن بَ ْع ِد ّْ‬
‫الذ ْك ِر أ َّ‬ ‫{ولََق ْد َكتَْب نَا فِي َّ‬
‫ي َّ‬ ‫ض يَ ِرثُ َها عبَاد َ‬
‫َن ْاْل َْر َ‬ ‫مما في الَّبور‪ :‬قولو تعالي‪َ :‬‬
‫( ‪) 39‬‬
‫اْلنْ ِج ِ ِ‬
‫ِ‬ ‫ِ‬ ‫ِِ‬ ‫ِ‬ ‫ِ ِِ‬
‫َّ ّْدقًا‬
‫ور َوُم َ‬ ‫َّ ّْدقًا ل َما بَ ْي َن يَ َديْو م َن الت َّْوَراة َوآتَ ْي نَاهُ ْ َ‬
‫يٌ فيو ُى ًدى َونُ ٌ‬ ‫{وقَ َّف ْي نَا َعلَى آثَا ِرى ْم بع َ‬
‫يسى ابْ ِن َم ْريَ َم ُم َ‬ ‫قال تعالي‪َ :‬‬
‫ين} [المائدة‪]46 :‬‬ ‫لِما ب ين ي َدي ِو ِمن التَّوراةِ وى ًدى ومو ِعظَةً لِل ِ‬
‫ْمتَّق َ‬ ‫ُ‬ ‫َ َْ َ َ ْ َ ْ َ َ ُ َ َ ْ‬
‫( ‪) 40‬‬
‫ي ِمن الت َّْوراةِ وُمبَشّْرا بِر ُس ٍ‬ ‫ِ‬ ‫ال ِعيسى ابن مريم يابنِي إِسرائِيٌ إِنّْي رس ُ ِ‬
‫ول اللَّو إِل َْي ُك ْم ُم َ‬ ‫{وإِ ْذ قَ َ َ ْ ُ َ ْ َ َ َ َ ْ َ َ َ ُ‬
‫ول‬ ‫َّ ّْدقًا ل َما بَ ْي َن يَ َد َّ َ َ َ ً َ‬ ‫قال تعالي‪َ :‬‬
‫ِ‬ ‫ِ‬ ‫ِ ِ ِ‬
‫ين} [الَّف‪]6 :‬‬ ‫اء ُى ْم بِالْبَ يّْ نَات قَالُوا َى َذا س ْح ٌر ُمبِ ٌ‬
‫َح َم ُد فَلَ َّما َُ َ‬
‫اس ُموُ أ ْ‬
‫يَأْتي م ْن بَ ْعدي ْ‬
‫‪34‬‬
The belief of our illustrious scholars is that the Injeel (Evangel) which is available
today has four editions authored by four different people some of whom did not
even see Isa (peace be upon him). The four people are: Mark, Matthew, Luke and
John. Each edition is contradictory to the other in many of their statements. The
Christians have had many bibles apart from these four. However, it was more than
200 hundred years since Isa (peace be upon him) was raised up to the heavens that
they decided to abolish all of them except from four41 to stay away from multiple
contradictions and to avoid discrepancies.

39. ‫هَف اؾخلادك يف اًلصبٓن؟‬

What is your belief regarding the Quran?
‫ و ُو بٓدص‬،‫ٔبؾخلس ٔبن اًلصبٓن ٔبرشف نخاة ٔبىزهل هللا س ححاهَ و ثـاىل ؿىل ٔبرشف ٔبهخِائَ محمس ظىل هللا ؿَََ و سمل‬
ٌ ‫ و ُو ان‬،‫اًىذاة الًَِٕ ِة ىزول‬
‫ و‬،‫ ل ميىن ٔبن ًَحلَ ثلَري و ل ثحسً ٌي‬.‫ و حوكَ ابق إىل ًوم اًلِامة‬،‫خس دلَؽ اًىذة كدهل‬
.‫ُو ٔبؾؼم بًٓة ؿىل هحوت هحٌُا محمس ظىل هللا ؿَََ و سمل ًىوهَ ٔبؾؼم املـجزاث‬
I believe that the glorious Quran is a scripture revealed by Allah (Pure and Exalted
is He) upon the most esteemed of Prophet s, Muhammad (peace and blessing be
upon him), which is the last revealed book by the al-Mighty. It abrogated all
previous scriptures and its rulings will remain until the day of resurrection42. It is
impossible to change or alter it43. It is one of the greatest signs of the Prophethood
of our Prophet, Muhammad (peace and blessings be upon him), since it is the
greatest miracle.
40. ‫ٔلي يشء اكن اًلصبٓن اًىصي ٔبؾؼم املـجزاث؟‬
Why is the Quran regarded as the greatest miracle?

‫ و سواٍ من املـجز ِاث‬،‫ جضاُسُ ك حني تـني اًفىص‬،‫إمنا اكن اًلصبٓن ٔبؾؼم املـجزاث ًىوهَ بًٓ ًة ؾلََ ًة ابكِة َمسي ادلُص‬
‫حس دصح ؾن ظوق‬ ٍّ ‫ و و ْجَ إاجازٍ ٔبهَ تَف يف اًفعاح ِة و اًحالك ِة إىل‬.‫هلضت ابهلضاء وكهتا فمل ًحق مهنا ٔب ٌثص كري اخلرب‬
ْ ‫ا‬

) 41 (
‫ ميَلدية اتفق فيو القساوسة و الرىبان علي اعتماد اْلناُيٌ اْلربعة‬325 ‫وذلك في مجمع عقد في مدينة نيقية سنة‬
.‫المذكورة‬
) 42 (
]48 :‫اب َوُم َه ْي ِمنًا َعلَْي ِو} [المائدة‬ ِ ‫ْكتاب بِالْح ّْق مَّ ّْدقًا لِما ب ين ي َدي ِو ِمن ال‬
ِ َ‫ْكت‬ ِ َ ‫ {وأَنَّْلْنَا إِلَي‬:‫قال تعالي‬
َ ْ َ َ ْ َ َ َ ُ َ َ َ ‫ك ال‬ ْ َ َ
) 43 (
]9 :‫َحافِظُو َن} [الحجر‬
َ ‫الذ ْك َر َوإِنَّا لَوُ ل‬
ّْ ‫ {إِنَّا نَ ْح ُن نََّلْنَا‬:‫لقولو تعالي‬
35
 ‫ و كس‬،‫فعح ا ٔلدم ًساان و ٔبوحضِم تالكة و تَاان‬ ُ ‫اًـصابء و مه ٔب‬ْ ‫ فإن اًيب ؿَََ اًعالت و اًسالم حتسي تَ اًـصة‬،‫رش‬ ِ ‫اًخ‬
‫ و تلي فهيم زالز ًة و ؾرش ٍِن ؿام ًا و‬،‫حيري اًـلو َل و ًس ُِ ُش ا ٔلًحاة‬ُ ّ ِ ٍ‫ حلال‬،‫َوظَوا يف ؾرصٍ يف اًحالكة و فَ ْعي اخلعاة‬
‫ فذارت ًعَة مهنم‬:‫ؾؼم ثع ٍّس‬ َ ‫ٌَخـصض ٌَمـارضة ٔب‬‫ و ًخعسي ًخلصًـِم تَ و إاثرت َتممِ ِْم ل‬،‫حتس‬ ٍّ ‫ُو ًخحسامه ابًلبٓن ٔبؾؼم‬
‫ و ؿسم‬،‫ و اترت ٌسمِم ابًـجز ؾن ذل‬،‫ و ٔبن ٌس خـَيوا لمن صاءوٍ من الٕوس و الان‬،‫ٕثَان لمثي سورت من اًلصبٓن‬ َ ‫ال‬
‫ُي اذل َّ ِة اذلَّ ِة و اًـعحَة فـجزوا ؾن ذل ؾن بٓدصمه و‬ ِ ‫ و ٔب‬،‫ و مه ذو اًيفوس ا ٔلتَة‬.‫كسْ رهت ْم ؿىل سَوك ثكل املسال‬
‫ابًس يان؛ وحِر اجز ؾصة ذل‬ ّ ِ ‫ وؿسًوا ؾن امللات ٍةل ابٌَسان إىل امللاثةل‬،‫حصهوا املـارضة ابًالكم إىل املـارضة ابحلسام‬
َ ‫مفن ِسوامه ٍىون ٔب‬
.‫اجز يف ُشا ا ٔلمص‬ ْ ‫اًـرص‬
The Quran is the greatest miracle as it is a sign which is intellectual and remaining
throughout time witnessed at all times through the eye of understanding. Other
miracles besides the Quran ended with the ending of its time leaving no traces of it
except for the narrations. The reason for the inimitability of the Quran is that it
reached such a pinnacle in eloquence and rhetorical brilliance that transcends
human capacity. The Prophet (sallallahu alayhi wa sallam) challenged the pure
Arabs who were the most eloquent of people in language and the clearest in
rhetoric and expression. And in his time they had attained a stage in eloquence that
astounds minds and leaves intellects in awe. He remained with them for twenty-
three years most emphatically challenging them through the Quran. He (sallallahu
alayhi wa sallam) stood bold against their criticisms and their provocative audacity
to come forth and challenge it.
At times, they were asked to bring a chapter like the Quran by taking assistance
from whomsoever they wished among the human and jinn kind and at times they
were told of their incapability regarding achieving such an objective44 . They were
people of lowly desires, bigotry and intolerance. They were all powerless to respond
and so they digressed from opposing it with their speech, (choosing instead) to
oppose it with their swords. If the Arabs of that time (who were masters in
eloquence and rhetoric) were incapable [to produce a single chapter like the Quran]
then all those after them will most definitely be unable to [produce something
similar to it].
ُ ‫وكس ميض إىل الٓن ٔب‬
َ‫ فسل ؿىل ٔبه‬.‫ ومل ًوجس ٔبحس من اًحَلاء إل وُو مس ٌمل ٔبو ذو اسدسالم‬،‫نرث من ٔبًف وزالمثائة ؿام‬
.‫ ٔبىزهل ثعسًل ًا ًصسوهل وحتلِلا ًلوهل‬،‫ذاًق اًلوي واً ُلسَ ر‬
ِ ‫ تي ُو الك ُم‬،‫ًُس من الكم اًخرش‬ َ

) 44 (
ٍ ‫ض ُه ْم لِبَ ْع‬
}‫ض ظَ ِه ًيرا‬ ُ ‫آن ََل يَأْتُو َن بِ ِمِّْلِ ِو َول َْو َكا َن بَ ْع‬
ِ ‫ْج ُّن َعلَى أَ ْن يأْتُوا بِ ِمِّْ ٌِ َى َذا الْ ُقر‬
ْ َ
ِ ‫اْلنْس وال‬ ِ ْ ‫ {قٌُ لَئِ ِن‬:‫قال تعالي‬
َ ُ ِْ ‫اُتَ َم َعت‬ ْ
]88 :‫[اْلسراء‬
36
Over 1300 years have passed since that time and none could be found amongst the
people of eloquence but that they have submitted or surrendered (to the
miraculous nature of the Quran). This proves that it is not the speech of a man
rather it is the speech of the Creator who is all powerful and omnipotent. He
revealed it in conformation of his Prophet (Muhammad peace and blessings be
upon him) and to affirm his speech.

ٍ ٍُ ‫و ُشا اًوج َُ وحس‬

.َ‫اكف يف الٕاجاز و كس اهضم ًِشا اًوجَ ٔبوج‬
َ ‫مور ملَح ٍة ػِصث نٌل ٔب‬
.‫ذرب‬ ٍ ‫ٕددار ٍُ ؾن ٔب‬
ُ ‫ ا‬:‫ٔبحسُا‬
.‫ ٔبهَ ل ً َ َم ُهل اًسم ُؽ رمٌل حىصر‬:‫اثىهيا‬
.‫ مجـ َُ ًـَوم مل حىن موجودت ؾيس اًـصة و اًـجم‬:‫اثٍهثا‬
.‫ إهحاؤٍ ؾن اًوكائؽ اخلاًَة و ٔبحوال ا ٔلدم‬:‫راتـِا‬
َ ‫ و‬،‫ ٕلس خليائَ ؾن ذل ابًويح‬،‫و احلال ٔبن من ٔبىزل ؿَََ – ؿَََ اًعالت واًسالم – اكن ٔب ِ ّمِّ ًا ل ٍىذة ول ًلص ٔب‬
‫ًَىون‬
.‫وجَ الٕاجاز ابًلدولِ ٔبحصي‬
This reasoning alone is sufficient to prove the phenomenon of the Quran.
However, there are some other reasons also along with it [to prove its miraculous
nature]:
1) It informs regarding unseen events which occurred as informed
2) It does not cause boredom to the ears after repetition
3) It comprises knowledge that was unknown to the Arabs and non-Arabs
4) It informs about previous nations whereas the Prophet (peace and blessings
be upon him) was unlettered, not able to read or write, due to him not being
in need through revelation so that this may be a miracle more deserving of
acceptance.

37
 ‫املححر اًصاتؽ‬
‫يف الٕميان ابًصسي ؿَهيم اًعالت واًسالم‬
Fourth discussion: regarding belief in the Messenger s (peace and
blessing be upon them)
41. ‫هَف الاؾخلاد جصسول هلل ثـاىل؟‬
What is the belief regarding the Messenger s of Allah (the Exalted)?
‫ و ُمدَ ًَِّني ٌَياس‬،‫ و ُمٌشرٍن ٌَ ُميسء ابًـلاة‬،‫ مخرشٍن ٌَمحسن ابًثواة‬،‫ٔبؾخلس ٔبن هللا رس ًال ٔبرسَِم رمحة مٌَ و فض ًال‬
‫ايث ػاُص ٍت و مـجز ٍاث‬ ٍ ٓ ‫ و ٔبًّسمه تب‬.‫ و ُمفِسٍن هلم ما ًحَ ُلون تَ ادلَ َر َجة اًـََا‬،‫ما ْحيخا ُجون إًََ من معال ادلٍن و ادلهَا‬
.‫ ٔبوهلم بٓدم و بٓدصمه هحُلٌا محم ٌس ؿَهيم اًعالت و اًسالم‬.‫ابُص ٍت‬
I believe that Allah has Messenger s which he sent out of His compassion and
excellence to give glad tiding to the righteous and to give warnings to the
wrongdoers. They inform the people what is required from them from a religious
and worldly perspective45 and what is beneficial for them through which they can
gain a high status (in the sight of Allah). They are assisted with clear signs and
magnificent miracles. The first Messenger was Adam and the last was Muhammad
(peace and blessing be upon him).
42. ‫ما مـىن اًيب؟‬
What is the meaning of nabi (Prophet)?
‫هب و ًُس ل‬
‫ك ٍ ّهب‬ ‫ و ٔبًضا ل‬،‫ًومص تددََلَ؛ فإن ٔبمص تددََلَ ُ ِّمس َي رسو ًل‬
ٌ ٍ‫فك رسول‬ ْ ًََٕ‫اًيب إوسان ٔبويح ا‬
ْ ‫ثرشع و ا ْٕن مل‬ ‫ل‬
.‫رسول‬
A nabi (Prophet) is a human46 to whom a Shari`ah was revealed even if he was not
ordered to propagate it47. If he is ordered to propagate it then he is called a rasool

) 45 (
:‫يما } [النساء‬ ِ ِ ‫ين لِئَ ََّل يَ ُكو َن لِلن‬
ُّ ‫َّاس َعلَى اللَّ ِو ُح َّجةٌ بَ ْع َد‬
ً ‫الر ُس ٌِ َوَكا َن اللَّوُ َع َِّ ًيَّا َحك‬
ِ
َ ‫ين َوُم ْنذ ِر‬
َ ‫ش ِر‬
ّْ َ‫{ر ُس ًَل ُمب‬
ُ :‫قال تعالي‬
]165
) 46 (
‫كما يشترط فيو الذكورة و الحرية أيضا‬
) 47 (
38
(Messenger). Likewise, every rasool (Messenger) is a nabi (Prophet) but not every
nabi (Prophet) is a rasool (Messenger ).

43. ‫مك ؿسد ا ٔلهخِاء؟‬

How many Prophet s are there?
ٌ ،‫ إدرٌس‬،‫ بٓدم‬:‫سٌلؤمه يف اًىذاة اًـزٍز مخس ُة و ؾرشون و مه‬
،ٌ‫ ظال‬،ٌ‫ ُود‬،‫هوخ‬ ُ ‫ و املشهور ٔب‬.‫ل ًُـمل ؿس ُدمه ؿىل اًَلني‬
،‫ إًَاس‬،‫ سَامين‬،ُ‫ داود‬،‫ ذو اًىفي‬،‫ُارون‬
ُ ،‫ مويس‬،‫ـَة‬ ٌ ‫ ُص‬،‫وة‬ُ ‫ ٔبً ل‬،‫ًوسف‬
ُ ،‫ًـلوة‬
ُ ،‫ٕحساق‬ ٌ ،‫إجصاُ ٌمي‬
ُ ‫ ا‬،‫ إسٌلؾَ ٌي‬،‫ًوط‬
.‫ و مه رس ٌي ٔبًض ًا‬،‫ محمس ؿَهيم اًعالت و اًسالم‬،‫ ؿُيس‬،‫ حييي‬،‫هصاي ُء‬
ّ ‫ ز‬،‫ ًووس‬،‫اًُسؽ‬
The exact number of Prophet s is unknown48. However, twenty five of them are
mentioned in the Glorious Quran. They are: 1)Adam, 2)Idrees, 3)Nooh, 4)Hood,
5)Salih, 6)Ibrahim 7)Loot, 8)Ismaeel, 9)Ishaaq, 10)Yaqoob, 11)Yusuf, 12)Ayoob,
13)Shu`aib, 14)Musa, 15)Haroon, 16)Zul-Kifl, 17)Dawood, 18)Sulayman, 19)Ilyaas,
20)al-Ya`sa, 21)Yunus, 22)Zakaria, 23)Yahya, 24)Isa, 25)Muhammad (peace and
blessing upon them all). They are also Messenger s.
44. ‫ما املـجزت؟‬
What is a mu`jiza (inimitable miracle)?
ُ ًُ ٍَ ‫ذارق ٌَـادت ًؼِص ؿىل ً ِس مسًّؾي اًيحوت موافل ًا دلؾواٍ ؿىل وج‬
.‫ـجز امليىصٍن الٕثَان لمثهل‬ ٌ ‫املـجزت ٔب ٌمص‬
A mu`jiza (inimitable miracle) is an extraordinary action appearing on the hand of a
person who claims Prophet hood according to the request of the people to defeat
those that reject (the Prophet ) by asking them to present the same.

45. ‫ما احلوكة يف إػِار املـجزت ؿىل ٔبًسي ا ٔلهخِاء؟‬

What is the wisdom for making a miracle appear on the hands of the Prophet s?
‫كري‬
ُ ‫تسًَي فِيي‬
ٍ ‫َؾوي مل ثلرتن‬
َ ‫كد‬ ‫ إذ ل‬،ٍ‫احلوكة يف إػِار املـجزت ؿىل ٔبًسي ا ٔلهخِاء ادللل ؿىل ظسكِم فامي ادؾو‬
))‫ ((ظسق ؾحسي فامي ًسّؾي‬:‫ و اٍمتَزي تُهنم و تني من ًسؾي اًيحو َت اكذ ًاب؛ و يه كامئة ملام كولِ هللا ثـاىل‬،‫مسموؿة‬

‫ ((الرسول من بعِّو اهلل بشريعة مجددة‬:9)‫ قال اْلمام البيضاوي في ((تفسيره‬.ٌ‫أو أن النبي يعمٌ بشرع من قبلو من الرس‬
‫ و النبي من بعِّو لتقرير َرع سابق كأنبياء بني إسرائيٌ بين موسي و عيسي عليو السَلم)) مواىب‬،‫يدعو الناس إليها‬
) 44 ‫الجليٌ من تفسير البيضاوي ( ص‬
) 48 (
]164 :‫ك} [النساء‬
َ ‫َّ ُه ْم َعلَْي‬ ِ َ ‫ {رس ًَل قَ ْد قَََّّناىم علَي‬:‫قال تعالي‬
ْ َّ
ُ ‫َم نَ ْق‬
ْ ‫ك م ْن قَ ْب ٌُ َوُر ُس ًَل ل‬ ْ َ ْ ُ َْ َ ُُ
39
The wisdom in making a miracle appear on the hands of the Prophet s is a
testimony (to the fact) that they are truthful in their claim. [This is] because every
claim which is not supported with sound evidence remains unheard. This is also a
means to differentiate between those that are truthful and those that are untruthful
in their claim (of Prophethood). This (miracle) represents Allah saying, “My servant
has spoken the truth in his claim (of Prophethood)”.
46. ‫ ((ظسق ؾحسي))؟‬:‫ و هوهنا كامئة ملام كول هللا ثـاىل‬،‫ما وجَ دلل املـجزت ؿىل ظسق ا ٔلهخِاء‬
What is the reason for a mu`jiza (inimitable miracle) to testify to the truthfulness of
Prophet s, and for it to be like Allah said, “My servant has spoken the truth”?

‫وجَ دلل املـجزت ؿىل ظسق ا ٔلهخِا ِء ًؼِص من ُشا املثال – و هلل املثي ا ٔلؿًل – و ُو ٔبهَ ًو كا َم ٔبح ٌس من اًياس يف‬
‫ ٔبرسَين ٔلتَلنك‬،‫ و مومت ُي َُ دلٍنك‬،‫ إين رسول ُشا املكل إًَنك‬،‫ ٔبهيا اًياس‬:‫حىمي و كال‬ ٍ ‫حمفي ؾؼمي لمحرض‬
ٍ ‫مكل هحري‬
‫ و بًٓة ظسْ يق ٔبن ٔبظَة مٌَ ٔبن خيصق ؿادثَ و خياًفِا فِجَخين إىل‬،‫درص يل‬ ٌ ‫ و ُو ؿاملٌ لملاًيت و سام ٌؽ ًالكيم و ُم‬،ٍ‫امص‬
َ ‫ٔبو‬
ُ ‫ ففـي‬.‫اًَاث‬
َ‫ فإه‬.‫املكل ذل‬ ٍ ‫ؿادثم و مق زالج مص ٍاث مذو‬
َ ‫ْصق‬ ْ ‫نيت ظادك ًا يف دؾو َاي فاد‬
ُ ‫ إن‬:‫ مث كال ٌَمكل‬.‫ذل‬
ّ ‫دصق املكل ًـادثَ ملام كول املكل كس ظسق فمي ادؿاٍ و مل‬
‫ٌضم‬ ُ
ْ ‫ و كام‬،َ‫حيعي ٌَجٌلؿة ؿ ٌمل رضوري تعسكَ يف ملاًخ‬
ِ ‫رسول‬
.‫املكل‬ ُ َ‫ٔبحس ٔبه‬
A mu`jiza (inimitable miracle) testifying to the truthfulness of Prophet s may be
understood from the following example – and for Allah is the most exalted
description - if a person was to stand in a large congregation in front of a respected
and wise king and say, “O people, I am this king‟s Messenger to you. He entrusted
me to you and sent me to deliver his instructions. He is knowledgeable of what I
am saying, he is listening to my speech and he is seeing me. To show that I am
speaking the truth I shall request him that he goes against his normal practice and
he accepts my request in it.” Thereafter, he says to the king, “If I am truthful in my
claim then go against your practice and stand three times repeatedly”, and the king
does so. Through this, the congregation received ilm daruri (necessary knowledge)
that he is truthful in his speech.
The king standing up against his habitual practice was in substitute of the king
verbally certifying him in his claim (with his speech). (After this event) no one will
doubt him that he is the Messenger of the king.
‫ فإذا ظَحوا من‬.‫ انػص إٍهيم‬،‫ سام ٌؽ هلم‬،‫ وُو ؿاملٌ تسؾوامه‬،‫و ا ٔلهخِاء ؿَهيم اًسالم كس ادؾوا إرسال هللا ثـاىل هلم ٌَخرش‬
‫كسرمه ؿَهيم اكن ذل ثعسًلا هلم‬ َ ‫هللا ثـاىل إػِار املـجزاث اًيت ًُس يف ظاكة اًخرش ٔبن ًبٔثوا لمثَِا فبٔؿاهنم ؿىل ذل و ٔب‬
‫ وُو ٌس خَزم ظسكِم يف دؾوي اًصسال؛ ٔلن ثعسًق املوىل احلىمي اًـَمي‬.‫ و ُو اكًخعسًق ابًلول تي ٔبويل‬،‫مٌَ فـ ًال‬

40
‫ ل س امي و كس اهضم إىل دلل املـجزاث ؿىل ظسكِم دلل ما اص هتص ؾهنم من اًعفاث‬.‫ػاُص الاحسال‬ُ ‫اًلادر ٌَاكذة ٔب ٌمص‬
.‫احلس ِن و هناً ِة اًىٌلل‬
ْ ‫و ا ٔلحوال اًيت يه يف كاً ِة‬
The Prophet s (peace be upon them) all claimed that they were sent by Allah (the
Exalted) for mankind. He was knowledgeable of their claim, hearing them and
looking at them. When they requested Allah (the Exalted) for a mu`jiza (inimitable
miracle) which is out of human control, He helped them by bring the mu`jiza
(inimitable miracle) to assist them and certify them in their claim by making the
mu`jiza (inimitable miracle) appear on their hands. This is like verification through
speech; rather, it necessitates their truthfulness in their claim of Prophet hood.
Because the verification of the most wise, most powerful, all knowing master, is
impossible for a liar, especially when the truthfulness (of the Prophet s) is
substantiated with mu`jizat (inimitable miracles) symbolic to their renowned
attributes and conditions which have reached the epitome of good conduct and
perfection.

47. ‫ما اًفصق تني املـجزت واًسحص؟‬

What is the difference between mu`jiza (inimitable miracles) and magic?
ٌ َ‫ذارق ٌَـادت يف ابدئ اًص ٔبي متىن مـارض ُخَ ٔله‬
ٍ‫ َم ْن ؾصفِا و ثـاظاُا حعي ؿىل ًس‬،‫مدين ؿىل بٔس حاة‬ ٌ ‫اًسحص ٔب ٌمص‬
.َ‫ فِو يف احللِلة وهفس ا ٔلمص كري ذارق ٌَـادت وقصاتخَ يه ابًيؼص لِي بٔس حات‬.‫ذل ا ٔلمص‬
Magic is such a thing that is apparently supernatural [but] can be opposed as it is
based on causes. This [supernatural] incident will manifest at the hands of the
person who learns and effectuates these causes. In reality, they are not supernatural
but rather they are an optical illusion.
‫و ٔبما املـجزت فإهنا ذارك ٌة ٌَـادت حلِلة ل ميىن مـارضهتُ ا فال ميىن اًساحص ٔبن ًفـي مثي ما فـي ا ٔلهخِاء من جـي املَ ِت‬
‫اتخَـت ِؾ ِعهيُ ْم و‬
ْ ‫فصؾون لمويس ؿَََ اًسالم ملا ظارث ؾعاٍ حِة حلِلة و‬ ِ ‫ و ذلا بٓمٌت َحسَص ُت‬،‫حِّ ًا وكََ ِة اًـعا حِة‬
.‫ ملـصفهتم تبٔن ُشا ذما ل ًبٔت ابًسحص‬،‫حداهلم‬
‫ و املـجز ُت معسرُا من هفس زهَة حىون مؼِص ًا ٌَعالخ و‬،‫هفس ٔب ّمارت ابًسو ِء حىون مؼِصا ٌَفساد‬
ٍ ‫و اًسحص معسرٍ من‬
.‫الٕرصاد‬
A mu`jiza (inimitable miracle) is supernatural in its essence and cannot be opposed.
Therefore, a magician cannot duplicate a mu`jiza (inimitable miracle) of a
Messenger, such as, bringing the dead back to life and changing a stick into a snake.
It is for this reason that the magicians of Firown (Pharaoh) believed in Musa (peace
be upon him) when his staff changed into a real snake and swallowed their staffs
and ropes because they knew that this is impossible through magic.
41
‫‪The source of magic is based on the evil of the soul which is a cause of‬‬
‫‪destruction49. The source of mu`jizat (inimitable miracles) is the purity of the soul‬‬
‫‪which is a cause of righteousness and guidance.‬‬
‫ما اًفصق تني املـجزت واًىصامة؟ ‪48.‬‬
‫‪What is the difference between a mu`jiza (inimitable miracle) and karamah‬‬
‫?)‪(miracles of divine favour‬‬
‫كري ملصوه ٍة تسؾوي اًيل ُحو ِت‪ .‬و ٔبما املـجزت فإهنا حىون ملصوهة تسؾوي‬ ‫اًىصامة ٔب ٌمص ٌ‬
‫ذارق ٌَـادت ًؼِص ؿىل ًس َاًو ّيل فِيي ُ‬
‫اًيل ُحوت‪.‬‬
‫‪A karamah (miracle of divine favour) is a supernatural action manifesting on the‬‬
‫‪hands of a wali (friend of Allah) without him claiming Prophethood; whereas a‬‬
‫‪mu`jiza (inimitable miracle) is accompanied with the claim of Prophet hood.‬‬
‫اجملخًة ٌَمـايص و اًسُئاث‪ ،‬و‬ ‫ِ‬
‫اًعاؿاث‪ُ ،‬‬ ‫اػة ؿىل‬
‫ميىن املو ُ‬ ‫اًويل ُو ُ‬
‫اًـارف ابهلل ثـاىل و ظفاثَ حسة ما ُ‬ ‫و ل‬
‫امل ُ ْـ ِصض ؾن ال ِ‬
‫ٕهنٌلك يف ا ِ‬
‫ٌذلاث و اًضِواث‪.‬‬
‫‪A wali (a friend of Allah) is a person who recognises Allah and his attributes, exerts‬‬
‫‪himself in performing righteous deeds, safeguards himself from sins and evil‬‬
‫‪actions and refrains from giving in to his ego and lowly desires50.‬‬

‫( ‪) 49‬‬
‫ول اللَّ ِو َوَما‬ ‫ات»‪ ،‬قَالُوا‪ :‬يَا َر ُس َ‬ ‫السبع الموبَِق ِ‬
‫اُتَنبُوا َّ ْ َ ُ‬
‫ال‪ِ « :‬‬
‫ْ‬ ‫صلَّى اهللُ َعلَْي ِو َو َسلَّ َم قَ َ‬ ‫ِ‬
‫َع ْن أَبِي ُى َريْ َرةَ َرض َي اللَّوُ َعنْوُ‪ ،‬عَ ِن النَّبِ ّْي َ‬
‫ال اليَتِ ِ‬ ‫الربَا‪ ،‬وأَ ْكٌ َم ِ‬ ‫السحر‪ ،‬وقَ ْتٌ النَّ ْف ِ ِ‬ ‫ِ َّ ِ‬
‫َّولّْي يَ ْو َم‬
‫يم‪َ ،‬والت َ‬ ‫الحقّْ‪َ ،‬وأَ ْك ٌُ ّْ َ ُ‬ ‫س الَّتي َح َّرَم اللَّوُ إََِّل بِ َ‬ ‫ال‪« :‬الش ّْْر ُك باللو‪َ ،‬و ّْ ْ ُ َ ُ‬ ‫ُى َّن؟ قَ َ‬
‫ت‬‫ات الغَافَِلَ ِ‬ ‫ات الم ِْْمنَ ِ‬ ‫ف المحَّنَ ِ‬ ‫الَّ ْح ِ‬
‫ُ‬ ‫ف‪َ ،‬وقَ ْذ ُ ُ ْ َ‬ ‫» َّ‬
‫)‪ (4/ 10‬صحيح البخاري‬
‫اس ٍق َوإِنَّ َما تَظ َْه ُر َعلَى َولِ ٍّي‬ ‫َن السحر َليظهر اَل على فاسق والكرامة َلتظهر َعلَى فَ ِ‬ ‫ين َعلَى أ َّ‬ ‫ِِ‬
‫اع ال ُْم ْسلم َ‬ ‫ور إِ ُْ َم ُ‬ ‫ال َْم ْش ُه ُ‬
‫اَئًا بِِف ْعلِ َها وبمَُّها ومعاناة وعَلج‬ ‫السحر قَ ْد ي ُكو ُن نَ ِ‬
‫َن ّْ ْ َ َ‬ ‫ْح َرَم ْي ِن َوأَبُو َس ْع ٍد ال ُْمتَ َولّْي َوغَْي ُرُى َما َوالَِّّانِي أ َّ‬ ‫َوبِ َه َذا َُ َََّم إِ َم ُ‬
‫ام ال َ‬
‫ك اتّْ َفاقًا ِم ْن غَْي ِر أَ ْن يَ ْستَ ْد ِعيَوُ أ َْو يَ ْش ُع َر بِ ِو َواللَّوُ أَ ْعلَ ُم َوأ ََّما َما‬ ‫ات يَ َق ُع ذَلِ َ‬ ‫ك وفِي َكِِّي ٍر ِمن ْاْلَوقَ ِ‬
‫َ ْ‬
‫ِ‬
‫والكرامة َلتفتقر إِلَى ذَل َ َ‬
‫ول اللَّ ِو‬ ‫َن َر ُس َ‬‫ان أ َّ‬ ‫اْليم ِ‬
‫اب ِْ َ‬ ‫اْل ُْ َم ِاع َوقَ ْد َسبَ َق فِي كِتَ ِ‬ ‫الس ْح ِر َح َر ٌام َو ُى َو ِم َن الْ َكبَائِ ِر بِ ِْ‬
‫يَتَ َعلَّ ُق بِال َْم ْسأَل َِة ِم ْن فُ ُرو ِع ال ِْف ْق ِو فَ َع َم ٌُ ّْ‬
‫َّ ُر ذَلِ َ‬ ‫السب ِع الْموبَِق ِ‬ ‫ِ‬ ‫ِ‬
‫ك أَنَّوُ قَ ْد يَ ُكو ُن كفرا وقد َليكون ُك ْف ًرا بَ ٌْ‬ ‫اك ََ ْر ُحوُ َوُم ْختَ َ‬ ‫ات َو َسبَ َق ُىنَ َ‬ ‫صلَّى اللَّوُ َعلَْيو َو َسلَّ َم َعدَّهُ م َن َّ ْ ُ‬ ‫َ‬
‫ِ‬ ‫ُّ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫َم ْعَّيَتُوُ َكب َيرةٌ فَإ ْن َكا َن فيو قَ ْو ٌل أ َْو ف ْع ٌٌ يَ ْقتَضي الْ ُك ْف َر َك َف َر َوإ ََّل فَ ََل َوأ ََّما تَ َعل ُموُ َوتَ ْعل ُ‬
‫يموُ فَ َح َر ٌام‬
‫)‪َ (14/ 176‬رح النووي على مسلم‬

‫( ‪) 50‬‬
‫َّ ِ‬ ‫اء اللَّ ِو ََل َخ ْو ٌ‬ ‫ِ ِ‬
‫آمنُوا َوَكانُوا يَتَّ ُقو َن} [يونس‪]63 ،62 :‬‬ ‫ف َعلَْي ِه ْم َوََل ُى ْم يَ ْح ََّنُو َن (‪ )62‬الذ َ‬
‫ين َ‬ ‫قال تعالي‪{ :‬أ َََل إ َّن أ َْوليَ َ‬
‫‪42‬‬
 ‫ ويه اكملـجزت ٌَيب اذلي ٍىون من ٔبمذَ ذل‬،َ‫ وٕاصار ٌت ًلدوهل ؾيسٍ وكُ ْصت‬،َ‫ػِور اًىصام ِة ؿىل ًس ٍِ إهصا ٌم هل من رت‬ُ ‫و‬
َ‫ وًو ادّؾي الاس خلال َل تيفس‬.‫اًويل ل ٍىون وً َّا حيت ٍىون ُم ِلّص ًا جصسال رسوهل و ُمشؾي ًا ٔلوامصٍ كاً َة الٕذؿان‬
ّ ‫ إذ‬،‫اًويل‬ّ
ّ ‫ تي ٍىون‬،‫ٍىن وًَ ًا ٌَصمحن‬
ُ ‫ نٌل‬.‫ؿسوا هل ووً َّا ٌَض َعان‬
‫ٌضري ذلل كوهل‬ ْ ‫ثؼِص ؿىل ًسً َِ اًىصام ُة ومل‬ ْ ‫ومل ًخات ْؽ رسو ُهل يل‬
َ ‫ثـاىل ِدعا ًاب ًيحٌُا ؿَََ اًعالت واًسالم يف حق ٔبكوام زمعوا ٔبهنم‬
:‫حيحون هللا‬
The manifestation of a karamah (miracle of divine favour) on the hands of a friend
of Allah is a honour from Allah and a sign of his acceptance and nearness to Him.
It (i.e. the karamah) is like a mu`jiza (inimitable miracle) of the Prophet whose
ummah that wali is from. A wali (friend of Allah) will only be a wali when he
testifies to the Prophethood of that Prophet and submits to his rulings. However, if
he claims Prophethood independently and does not follow his Messenger and a
“karamah” manifests on his hands, he will not be regarded as a friend of Allah,
rather he will be regarded as an enemy of Allah and a friend of Shaytaan51. Like
Allah has pointed out addressing the Prophet (sallallahu alayhi wa sallam) in the
Quran regarding those that assume that they are the beloved of Allah:
ُ ‫اّلل َوً َ ْل ِف ْص ًَ ُ ْنك ُذهُوجَ ُ ْنك َو‬
َ ‫) كُ ْي َب ِظَ ُـوا‬11( ‫اّلل قَ ُف ٌور َر ِح ٌمي‬
‫اّلل َواًص ُسو َل فَا ْن ث ََوً ْوا‬ ُ ‫اّلل فَاث ِح ُـ ِوين ُ ْحي ِح ْح ُ ُنك‬
َ ‫ون‬َ ‫{كُ ْي ا ْن ُن ْي ُ ُْت ُ ِحت لح‬
ِ ِ
]15 ،11 :‫اّلل َل ُ ِحي لة اًْ َاك ِف ِص ٍَن } [بٓل معصان‬ َ ‫فَان‬
ِ
(Say, if you love Allah then follow me (Muhammad sallallahu alayhi wa sallam),
Allah will then love you and forgive your sins. Allah is Most Forgiving, Most
Merciful. Say, obey Allah and the Messenger, if they turn away, then surely Allah
does not like the disbelievers.)
49. ‫ماذا جية ً ٔلهخِاء ؿَهيم اًسالم؟‬
What is necessary for the Prophet s (peace be upon them)?
.‫ واًفعاهة‬،‫ واًخحََف‬،‫ وا ٔلماهة‬،‫ اًعسق‬:‫ظفاث ويه‬ ٍ ‫جية ً ٔلهخِاء ؿَهيم اًعالت واًسالم ٔب ْرت ُؽ‬ ُ
.‫ًعسر مهنم اًىشة ٔبظ ًال‬ ِ ‫هون ذربمه معاتل ًا ٌَواكؽ ِ و‬
ُ ‫هفس ا ٔلم ِص فال‬ ُ ‫ومـىن اًعسق يف ح ِلِّم‬
.‫ومـىن ا ٔلماهة يف حق هون ػواُصمه وتواظهنم حمفوػ ًة من اًوكوع فامي ل ٍصيض احلق اذلي اظعفامه ؿىل ساكص احلق‬
.‫تَان فمل ٍىمتوا من ذل صُئ ًا‬ٍ ‫سن‬َ ‫ومـىن اًخحََف هوهنم تٌُّوا ٌَياس ك ما ٔب َمصمه هللا تخِاهَ بٔح‬
.‫ومـىن اًفعاه ِة هوهنم ٔبهك َي اخلَْ ِق يف اًيحاَُة و اًفِ ِم‬
There are four qualities which each Prophet must have: 1) sidq (truthfulness) 2)
amanah (trustworthiness) 3) tableeg (propagation) 4) al-fataana (completion and
excellence).

) 51 (
.‫ويسمي ما يظهر علي يديو حينئذ إدَلل‬
43
What is meant with sidq is that their statements are actualities and in complete
accordance to what transpires, and falsehood does not occur from them at all.
Amana refers to their outward bodies and inward selves being safeguarded from
falling into the displeasure of Allah, that Being who chose them from among the
entire creation52. The meaning of tableeg is that they propagate to the people that
which Allah instructed them to propagate without concealing anything53. Al-
Fatanah refers to them being the most complete creation in regards to nobility and
understanding.
50. ‫ماذا ٌس خحَي ؿىل ا ٔلهخِاء ؿَهيم اًعالت واًسالم؟‬
What is impossible for the Messenger s (peace and blessings be upon them)?
‫ ونشل ٌس خحَي‬.‫ واًل ْف َ ُةل‬،‫ واًىامتن‬،‫اًـعَان‬ ْ ‫ و‬،‫ اًىشة‬:‫ظفاث ويه‬ٍ ‫ٌس خحَ ُي ؿىل ا ٔلهخِاء ؿَهيم اًعالت واًسال ُم ٔبرت ُؽ‬
‫ ٔبو ثُيايف حوك َة اًح ْـثَ ِة‬،‫ نسانءت احلصفة ٔبو اًًسة‬،‫اًـَوة وٕا ْن مل حىن من اذلهوة‬
ِ ‫اًياس من‬ ِ َ‫ك ظف ٍة ثُـسل ؾيس‬ ‫ؿَهيم ل‬
.‫اكًع َم ِم و اً َح َ ِنك‬
There are four qualities which are impossible for the Prophet s to have: lying,
disobedience, treachery and negligence. Likewise, all those attributes which are
regarded by the people as deficiencies are impossible for them even if they are not
classified as sins such as lowly profession or linage, or a quality which contradicts
the wisdom (mission) of Prophethood, like deafness and muteness.
51. ‫إذا اكن اًـعَان مس خحَ ًال يف حق ا ٔلهخِاء ؿَهيم اًسالم فىِف ٔبك بٓدم من اًضجص ِت اًيت هنُ يي ؾهنا؟‬
If disobedience is impossible for the Prophet s, then how did Adam (peace be
upon him) eat form the forbidden tree?
‫كري ؿاص ول‬ ُ ‫ واًيايس‬.]112 :َ‫يس َوً َ ْم َجنِسْ َ ُهل َؾ ْز ًما} [ظ‬ َ ِ َ ًَ‫ { َوًَ َلسْ َؾِِسْ انَ ِا َىل ب ٓ َد َم ِم ْن كَ ْد ُي ف‬: ‫ كال ثـاىل‬،‫تعصًق اًًس َان‬
َ َ‫) ُمث ا ْجذَ َحا ٍُ َرت ل َُ فَذ‬151( ‫ { َو َؾ َص ب ٓ َد ُم َرت َُ فَل ََوى‬:‫ و ٔبما وس ح ُة اًـعَان إًََ يف كوهل ثـاىل‬.‫مواذش‬
:َ‫اة ؿَََ َْ َِ َوَُسَ ى} [ظ‬
‫ و اخملاًف ُة اًيت ْثعسُ ُر‬.ٌَ‫] فَعسور ظورت اخملاًفة ؾيَ تياء ؿىل اًًس َان اًياصئ ؾن ؿسم اًخحفغ اًخام م‬155 ،151
ُ ٔ‫ و اخلعب‬،َ‫ و ِؾ َؼم مزنًخ‬،َ‫ًرشف ُرثخذ‬
‫اًعلري‬ ِ ‫حق بٓد َم هؼص ًا‬ِ ّ ‫ ل ثُـسُ يف احلق اًيايس ؾعَا ًان و ؿُس ْث مـعَ ًة يف‬،‫وس َا ًان‬
.‫ٌ ُس خـؼ ُم من اًىدري‬

) 52 (
‫ فتح الباري َلبن حجر‬... :‫ (( قال عياض‬: 440 /11 )‫( ُاء في ( فتح الباري َرح صحيح البخاري‬11/ 440)
‫يٌ ال َْم ْذ ُكوِر‬ ِ ‫يح وَك َذا الْ َقو ُل فِي الْ َكبِيرةِ َعلَى التَّ ْف‬
ِ َّ ِ َّ ‫ف فِي ِعَّمتِ ِهم ِمن الْ ُك ْف ِر ب ع َد النُّب َّوةِ وَك َذا قَ ب لَها َعلَى‬ َ ‫ََل ِخ ََل‬
َ ْ َ ِ ‫الَّح‬ َ ْ َ ُ َْ َ ْ َْ
َّ ‫اعلِ ِو ِم َن‬
‫الَّغَائِ ِر‬ ِ ‫وي لْتحق بِها ما ي َِّري بَِف‬
ُْ َ َ ُ َ َ َُ
) 53 (
]39 :‫َح ًدا إََِّل اللَّوَ َوَك َفى بِاللَّ ِو َح ِسيبًا } [اْلحَّاب‬ َ ‫ت اللَّ ِو َويَ ْخ‬ ِ ‫ {الَّ ِذين ي ب لّْغُو َن ِرس َاَل‬:‫قال تعالي‬
َ ‫ش ْو َن أ‬
َ ‫ش ْونَوُ َوََل يَ ْخ‬ َ َُ َ
44
Adam (peace be upon him) ate from the tree out of forgetfulness, Allah (the
Exalted) says: (We certainly commanded Adam (peace be upon him) before, but he
forgot and We did not find him to be determined). A forgetful person is not
regarded as disobedient and will therefore not be punished. However, attributing
`isyaan (disobedience) to Adam (peace be upon him) in the statement of Allah,
“(Adam (peace be upon him) broke the command of his Lord and deviated.
Thereafter, his Lord chose him, accepted his repentance and made him steadfast on
guidance)”, was due to the apparent opposition [to the command] that took place
because of forgetfulness stemming from not taking full precaution. As for the
contradiction that takes place out of forgetfulness, it is not classified as
disobedience. However, it was considered disobedience looking at Adam`s noble
status and great position. And a small mistake by a person of high status is regarded
as a big mistake54.
،‫ ومثاجصثَُ ؿىل ا ٕلس خلفار‬،‫و ٔب ّما مواذشت املوىل س ححاهَ وثـاىل بٓدم ؿىل ذل ابٕ ُحاظ َِ إىل ُشٍ ادلاير واؿرتاف بٓد ِم ابذله ِْة‬
.‫ وزواتُ َُ و ٔب ْج ُصٍ ه ُ ُمو ًا‬،‫ؿَوا‬
ّ َ‫فشل حزداد درجذ‬
As for Allah (Pure and Exalted is He) reprimanding Adam (peace be upon him)
upon that action by sending him down to the world, the acknowledgement of
Adam (peace be upon him) of his mistake and his haste towards seeking
forgiveness, all of these things increase his status and increase his reward.
‫مـاص ابًًس حة‬ ٍ ‫ و‬،‫ؿَو مٌاظهبم‬ ٌ ‫ فإهنا ذ‬،‫وًلاس ؿىل ذل ما ًًُسة ًساكص ا ٔلهخِاء من اذلهوة واملـايص‬
ِ ّ ‫هوة ابلٕضافة إىل‬
‫ ٔبو ؿىل ظص ًِق‬، ِ‫إىل نٌلل ظاؾهتم ل ٔبهنا نشهوة كريمه ومـاظهيم؛ ٔلهنا ظادرت مهنم ؿَهيم اًسالم إما ؿىل ظصًق اًخبٔ لول‬
‫ و ًْزيدادوا ٔب ْجص ًا و‬،‫ و ٔبما اؿرتافِم با واس خلفارمه مهنا فَزايدت مـصفهتم لمولمه وصست و َرؾِم وثلوامه‬.‫اًسِْ ِو وؿسم اًخ َـ لم ِس‬
.‫ؿَوا يف ادلرج ِة و لاًصثْ َحة‬
ّ ‫كُصت ًة و‬
Likewise, all those actions which are attributed to the Prophet s as sins or
disobedience are classified as such due to their high status. This disobedience is in
relation to their complete obedience, not that they are like the sins and
disobedience of others because those actions that took place from the Prophet s
were either due to different interpretations, forgetfulness or were unintentional.
However, their acknowledgement of their mistake and repenting from it, increased
them in their recognition and fear of Allah and their piety so that they may increase
in their reward, closeness and status in front of Allah.

) 54 (
.308 /1 :‫ (( حسنات اْلبرار سيئات المقربين)) تفسير القرطبي‬:‫كقول الجنيد رحمو اهلل تعالي‬
45
 52. ‫ماذا جيوز يف احلق ا ٔلهخِاء ؿَهيم اًسالم؟‬
What is possible for the Prophet s (peace be upon them)?
‫ اكلٔك واًرشة و‬،‫ اًيت ل ثودي إىل هلط يف مصاحهبم اًـََة‬،‫جيوز ؿىل ا ٔلهخِاء ؿَهيم اًسالم وكوع ً ٔلؾصاض اًخرشًة‬
‫مثي ذل اًخجارت والٕحرت ُاف ِ ْحبصف ٍة من احلصف‬
ُ ‫ و‬،‫اًـعش واؿرتاء احلص واًربد واًخـة واًصاحة واملصض وًحعحة‬ ِ ‫الو ِع و‬
.‫ًُست َد ِهَ ًة ٔلهنم ثرش جيوز ؿَهيم ما جيوز ؿىل اًخرش ذما لًودي إىل هلط‬
ْ ‫اًيت‬
It is possible for the Prophet s to possess human qualities that do not lead to a
deficiency in their lofty status, such as eating, drinking, experiencing hunger and
thirst, feeling warm or cold, feeling tired, feeling at ease, to be sick and healthy.
Likewise, to adopt a profession which is not disgraceful or despicable such as trade
[is permissible] because they are humans. It is possible upon them that what is
possible upon other humans as long as it does not lead to any deficiency in their
status.
53. ‫ما احلوكة يف حلوق ا ٔلمصاض و الٓلم اب ٔلهخِاء ؿَهيم اًعالت و اًسالم؟‬
What is the wisdom for Prophet s to befall sicknesses and suffering?
‫ و هون ساحهتم من اًـَوة جَ ِصً ًة‬،‫احلوكة يف حلوق ا ٔلمصاض و الٓلم اب ٔلهخِاء ؿَهيم اًعالت و اًسالم مؽ هوهنم اخلري اًربًّة‬
ُ ‫ظربمه؛ ٔلجي ٔبن ثخبٔيس ب ُم‬
‫ و‬،‫ إذا حي بم اًحال ُء و اًحبٔ ُس‬،‫اًياس‬ ُ ‫جصمه و ًؼِص يف ظاؿة هللا ثـاىل زحاهتُ م و‬ ُ ‫ٔبن‬
ُ ‫ًـؼ َم ٔب‬
‫ و ًئال ًـخلس ا ٔلًوُ َّة ٔبحس فهيم إذا ر ٔبي املـجزاث اًحاُص َت‬.‫دار إهصام و إحسان‬
ُ ‫ ل‬،‫امذحان‬
ٍ ُ ‫ًـَمون ٔبن ادلهَا‬
‫دار اًحال ُء و‬
ُ ‫ و ٔبهنم وٕا ْن‬،‫ْثؼِ َُص ؿىل ٔبًسهيم و ًـمل ٔبن ذل ٕابرادت هللا ثـاىل وذَلَ ًُس كري‬
‫ؾؼ َم كسرمه وجي ٔبمصمه فِم ؾحَ ٌس‬
.‫ؿاجزون ؾن َجَْ ِة اًيفؽ ودفؽ اًرضر‬
The wisdom for Prophet s to be affected with sicknesses and sufferings although
they are the best of creation and are free from any deficiency, is to increase their
reward and to demonstrate their submission and steadfastness in the obedience of
Allah which becomes the foundation for the people to adopt. It is possible for
calamities and agony to befall them. It should also be known that the world is a
place of trials and tests and not a place of honour and excellence, and so that no
one can claim lordship for any of them (Prophet s) when they witness clear
miracles occurring upon the hands of those Prophet s and that they know that it is
[the occurrence of miracle from them] simply by the will and creating of Allah (the
Exalted) and no other. And they, despite their great esteem and high position, are
servants [of Allah too] and dependent [from Allah] in attracting benefit and
repelling harm55.

) 55 (
46
 54. ‫ما ذالظة ما جية ٔبن هـخلس يف حق ا ٔلهخِاء ؿَهيم اًعالت واًسالم؟‬
What is a summary regarding what is necessary for us to believe in regarding the
Prophet s (peace and blessings be upon them)?
‫ و ُمرب ٔبون يف اًؼاُص واًحاظن واًفـي واًلول ؾن ك‬.‫جك ظفة حزٍن‬ ِّ ‫هـخلس ٔبن ا ٔلهخِاء ؿَهي ُم اًعال ُت واًسال ُم َم ْوظوفُون‬
‫ و ٔبن هللا اظعفامه ؿىل‬.‫ و ٔبهنم جيوز ٔبن ثعص ٔب ؿَهيم ا ٔلؾصاض اًخرشً ُة اًيت ل ثودي إىل هلط يف مصاحهبم اًـََة‬.‫ٔبمص ٌضني‬
.‫اًـاملني و ٔبرسَِم إٍهيم ًَىوهوا تبٔوامصٍ و ٔبحاكمَ ؿاملني‬
We believe that the Prophet s (peace and blessings be upon them) are attributed
with the most distinct qualities and are free outwardly and inwardly from actions or
statement of disgrace. Further, it is possible for them to possess human qualities
that do not lead to a deficiency in their lofty status. Allah selected them from
amongst the entire creation and sent them to the people so that they can practice
upon His instructions and legislations.
‫ وٕامنا إدذَفوا يف تـغ‬،‫اًخحو َل ٔبظ ًال‬ ُ ‫و ٔبهنم مل خيخَفوا يف ٔبمص ادلٍن ًىوهَ ٔبظ ًال ًخـَللَ ابلؾخلاد اذلي‬
‫لًلدي اًخـ لس َد و ل‬
.‫ ًخـَللِا ابًـمي اذلي ثوجة احلوك ُة ادذالفَ ابدْذالف ا ٔلدم زما ًان وماك ًان وحا ًل وظحـ ًا‬،‫ٔبحاكم اًرشًـ ِة ًىوهنا فصوؿ ًا‬
They do not differ in the principles of religion since it is the foundation as it is
related to creed in which multiple additions or changes are not accepted56.
However, they differed in some legal rulings since that is a peripheral [issue], which
are related to actions which wisdom requires that they change with the changing of
nations, times, places, conditions and temperaments.
55. ‫مك ظفت امذاز با هحٌُا ظىل هللا ؿَََ وسمل ؾن ساكص ا ٔلهخِاء؟‬
What are the distinguishing attributes of our Prophet (peace and blessings be upon
him) over all of the other Prophet s (peace be upon them)?
ِ ‫ بٔهَ ٔبرسي إىل‬:‫ ٔبهَ ٔبفضَ ُي ا ٔلهخِاء؛ اًثاهَة‬:‫ ا ٔلويل‬:‫امذاز هحُلٌا ظىل هللا ؿَََ و سمل ؾن ساكص ا ٔلهخِاء ًثالج ظفاث‬
‫اًياس‬
ٌّ ٍ‫ بٔهَ ذا ُمت ا ٔلهخِاء فال ًبٔت تـس‬:‫اكفة؛ اًثاًثة‬
.‫هب‬
The Prophet (peace and blessings be upon him) is distinct from other Prophet s in
three qualities:1)he is the best of the Prophet s; 2) he was sent to the entire

ُ ‫اء اللَّوُ َول َْو ُك ْن‬ ِ َ ‫ك لِنَ ْف ِسي نَ ْف ًعا َوََل‬ ُ ِ‫ {قُ ٌْ ََل أ َْمل‬:‫قال تعالي علي لسان نبيو صلي اهلل عليو و سلم‬
‫ب‬
َ ‫ت أَ ْعلَ ُم الْغَْي‬ َ ََ ‫ض ِّرا إ ََّل َما‬
]188 :‫السوءُ إِ ْن أَنَا إََِّل نَ ِذ ٌير َوبَ ِش ٌير لَِق ْوٍم يُ ِْْمنُو َن } [اْلعراف‬ َّ ‫ت ِم َن الْ َخ ْي ِر َوَما َم‬
ُّ ‫سنِ َي‬ ُ ‫ََل ْستَ ْكَِّ ْر‬
) 56 (
ِ ِ ِ ِ ِ ِ َّ ‫ك وما و‬ ِ َّ ِ َّ ‫ع لَ ُكم ِمن الدّْي ِن ما و‬
‫يموا‬ُ ‫يسى أَ ْن أَق‬َ ‫وسى َوع‬ َ ‫يم َوُم‬ َ ‫ص ْي نَا بو إبْ َراى‬ َ َ َ َ ‫وحا َوالذي أ َْو َح ْي نَا إِل َْي‬ ً ُ‫صى بِو ن‬ َ َ َ ْ َ ‫ { ََ َر‬:‫قال تعالي‬
‫ (( اْلنبياء‬:‫ و أخرج الشيخان و أبو داود عن رسول اهلل صلي اهلل عليو و سلم‬.]13 :‫ّْين َوََل تَتَ َف َّرقُوا فِ ِيو } [الشورى‬ َ ‫الد‬
.‫ أوَلد الرٌُ من نسبة َتي‬:))‫ و معني (( بنو عَلت‬.))‫أخوة أوَلد عَلت أمهاتهم َتي و دينهم واحد‬
47
mankind; 3) and he is the seal of Prophet hood and no Prophet will come after
him57.
56. ‫ًِ َم اكن هحٌُا ظىل هللا ؿَََ وسمل ذامت ا ٔلهخِاء؟‬
Why is our Prophet (peace and blessings be upon him) the seal of all Prophet s?
ِ ّ ‫إمنا اكن هحٌُا ظىل هللا ؿَََ وسمل ذا َمت ا ٔلهخِاء ٔلن حوكة إرسال ا ٔلهخِاء دؾو ُت اخلَْ ِق إىل ؾحاد ِت‬
‫ وٕارصادمه إىل ظصًق‬،‫احلق‬
‫ وا ٔلحوال اًيت لًعَون إٍهيا تبٔفاكرمه وثلصٍص‬.‫ وٕاؿال ُمِم اب ٔلمور اًلائحة ؾن ٔبتعارمه‬،‫اًسساد يف ٔبمور املـاش وامل َـاد‬
.‫ا ٔلدل اًلاظـ ِة وٕازال اً لض َحَ اًحاظةل‬
Our Prophet (peace and blessings be upon him) is the seal of all Prophet s because
the wisdom of sending Prophet s is to invite the creation towards the Creator, to
guide them towards the straight path in matters of the world and the hereafter, to
inform the people regarding the unseen which is hidden from their eyes and those
conditions that will befall them regarding which they have never thought, to
present them with definitive proofs, and to remove false confusions.
‫ حبَر ثوافق مجَؽ ا ٔلدم يف‬،‫اًلصاء تخِان مجَؽ ُشٍ ا ٔلص َاء ؿىل و ْجَ لًخعور ٔبتَف مٌَ يف اًىٌلل‬
ّ َ‫وكس حىفَت رشًـ ُخ‬
‫ ومن ُشا ًؼِص رس إرساهل‬.ٍ‫ فال حاج ًة ٌَزَق إىل هب تـسٍ؛ ٔلن اًىٌل َل كس تَف َحس‬،‫مجَ َؽ ا ٔلزمٌة و ا ٔلمىٌة و ا ٔلحوال‬
.‫دلَؽ اخلَق وهوهَ ٔبهكََِم يف اخلََق و اخلَُق‬
The clear-cut Shari`ah has taken upon its self to explain all of these things in the
most excellent manner, in such a way that all nations in all times, places and
condition can abide by it. Therefore, there is no need for another Prophet after
him since perfection has reached its limit. This is the reason why he is sent for the
entire creation since he is the most complete among them in disposition and
character.

) 57 (
‫ و إنما ذكرىا‬،‫لم يرد المْلف رحمو اهلل حَّر ما امتاز بو نبينا صلي اهلل عليو و سلم علي سائر اْلنبياء بَِّلث صفات‬
‫ أن رسول اهلل صلي اهلل عليو و سلم‬:‫ فقد روي مسلم و الترمذي عن أبي ىريرة رضي اهلل عنو‬.‫ْلنها من أُمع الخَّال‬
‫ و ُعلت لي اْلرض‬،‫ و أحلت لي الغنائم‬،‫ و نَّرت بالرعب‬،‫ أعطيت ُوامع الكلم‬:‫ فضلت علي اْلنبياء بست‬:‫قال‬
‫ فخَّائَّو صلي اهلل عليو و سلم كِّيرة صنفت فيها‬.))‫ و ختم بي النبيون‬،‫ و ارسلت إلي الخلق كافة‬،‫مسجدا و طهورا‬
.‫ و من أوسعها كتاب ((الخَّائص الكبري)) لإلمام السيوطي في مجلدين‬،‫التاليف الكبيرة‬
48
 ‫هَف ًلال‪ :‬إن هحٌُا ظىل هللا ؿَََ وسمل ذامت ا ٔلهخِاء مؽ ٔبن ؿُيس ؿَََ اًسالم ًزنل يف بٓدص اًزمان؟ ‪57.‬‬
‫‪How can we say that our Prophet is the seal of all Prophet s when Isa (peace be‬‬
‫?‪upon him) will descend at the end of time‬‬
‫ٔبن ؿُيس ؿَََ اًسالم ًزنل يف بٓدص اًزمان‪ ،‬وحينك ثرشًـ ِة هح ُِ ٌّا ؿَََ اًسالم دون رشًـخَ؛ ٔلن رشًـخَ ُو كس ِوسرت‬
‫اًوكت اذلي اكن اًـمي با موافل ًا مللذيض احلوكة فِىون وزََف ٍة ًيحٌُا ظىل هللا ؿَََ وسمل‪ ،‬و انئحا ؾيَ يف إجصاء‬
‫مليض ِ‬
‫هون هحٌُا ذامت ا ٔلهخِاء‪.‬‬
‫رشؾَخَ يف ُشٍ ا ٔلمة‪ ،‬و ذاك ذما ًونس َ‬
‫‪Isa (peace be upon him) will descend at the end of time58 and regulate according to‬‬
‫‪the Shari`ah of our Prophet (peace be upon him) and not his own Shari`ah59,‬‬
‫‪because his Shari`ah has been abrogated due to the termination of the period‬‬

‫( ‪) 58‬‬
‫ِ‬ ‫ول‪ََ « :‬ل تََّ ُ ِ ِ ِ‬ ‫صلَّى اهللُ َعلَْي ِو َو َسلَّ َم يَ ُق ُ‬ ‫ول‪َ :‬س ِم ْع ُ‬ ‫عن ُابِر بن َعب ِد ِ‬
‫ْح ّْق‬
‫ال طَائ َفةٌ م ْن أ َُّمتي يُ َقاتلُو َن َعلَى ال َ‬ ‫َ‬ ‫ت النَّبِ َّي َ‬ ‫اهلل‪ ،‬يَ ُق ُ‬ ‫َ َ َْ ْ‬
‫ول‪ََ :‬ل‪،‬‬
‫ص ٌّْ لَنَا‪ ،‬فَ يَ ُق ُ‬
‫ال َ‬
‫ِ‬ ‫ِ‬
‫صلَّى اهللُ َعلَْيو َو َسلَّ َم‪ ،‬فَ يَ ُق ُ‬
‫ول أَم ُيرُى ْم‪ :‬تَ َع َ‬ ‫يسى ابْ ُن َم ْريَ َم َ‬
‫ِ‬ ‫ين إِلَى يَ ْوِم الْقيَ َامة»‪ ،‬قَ َ‬
‫ال‪ " :‬فَ يَ ْن َِّ ُل ع َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫ظَاى ِر َ‬
‫اهلل َى ِذهِ ْاْل َُّمةَ‬
‫ض أُمراء تَ ْك ِرمةَ ِ‬
‫ض ُك ْم عَلَى بَ ْع ٍ َ َ ُ َ‬ ‫" إِ َّن بَ ْع َ‬
‫)‪ (1/ 137‬صحيح مسلم‬

‫( ‪) 59‬‬
‫)‪ (4/ 1870‬صحيح مسلم‬
‫ارو َن ِم ْن‬ ‫اهلل صلَّى اهلل َعلَي ِو وسلَّم لِعلِ ٍّي‪« :‬أَنْ َ ِ ِ ِ‬
‫ت منّْي ب َم ْن َِّلَة َى ُ‬ ‫ُ ْ ََ َ َ‬ ‫َ‬
‫ول ِ‬ ‫ال َر ُس ُ‬‫ال‪ :‬قَ َ‬ ‫َع ْن َع ِام ِر بْ ِن َس ْع ِد بْ ِن أَبِي َوقَّ ٍ‬
‫اص‪َ ،‬ع ْن أَبِ ِيو‪ ،‬قَ َ‬
‫ال ال ُْعلَ َماءُ َوفِي َى َذا‬‫وسى‪ ،‬إََِّل أَنَّوُ ََل نَبِ َّي بَ ْع ِدي‪ .‬قال اْلمام النووي في ( َرح صحيح مسلم)) ‪ (( :174 /15‬قَ َ‬ ‫ُم َ‬
‫يث دلِيٌ علَى أ َّ ِ‬
‫صلَّى اللَّوُ‬
‫يسى بْ َن َم ْريَ َم َ‬
‫َن ع َ‬ ‫ْح ِد ِ َ ٌ َ‬ ‫ال َ‬
‫صلَّى اللَّوُ َعلَْي ِو َو َسلَّ َم وَل‬ ‫ٍ‬ ‫ان نََّ َل ح َكما ِمن ح َّك ِام ى ِذهِ ْاْل َُّم ِة يح ُكم بِ َ ِ‬ ‫علَي ِو وسلَّم إِذَا نََّ َل فِي ِ‬
‫ش ِر َيعة نَبِيّْ نَا ُم َح َّمد َ‬ ‫َْ ُ‬ ‫الََّم ِ َ َ ً ْ ُ َ‬ ‫آخ ِر َّ‬ ‫َ‬ ‫َْ ََ َ‬
‫ينَّل نبينا))‪.‬‬

‫عقيدة المسلمين في سيدنا المسيح عليو السَلم‪ :‬السيد المسيح عيسي ابن مريم عبد اهلل و رسولو‪ .‬آخر أنبياء بني‬
‫إسرائيٌ ولد من أم ( و ىي مريم بنت عمران عليو السَلم( دون أب معجَّة من عند اهلل تعالي‪ .‬قام السيد المسيح يدعو‬
‫الناس إلي عبادة اهلل الواحد اْلحد مَّودا بالمعجَّات الباىرات من إحياء الموتي بإذن اهلل و إبراء اْلكمو بإذن اهلل و إبراء‬
‫اْلبرص بإذن اهلل‪ ،‬و غير ذلك‪ .‬فكان أن لقي السيد المسيح عليو السَلم من اليهود عنتا و استكبارا و خططوا لقتلو عبر‬
‫رٌُ يدعي ( يهوذا اْلسخريوطي) فلما دخٌ القتلة يريدون قتٌ سيدنا المسيح ألقي اهلل تعالي َبهو علي ذلك الخائن‬
‫يهوذا ورفع اللع تعالي سيدنا عيسي عليو السَلم حيا إلي السماء بجسده و روحو ثم قتٌ يهوذا علي أنو المسيح عليو‬
‫يما (‪َ )156‬وقَ ْولِ ِه ْم إِنَّا‬ ‫ِ‬ ‫ِ‬ ‫السَلم ثم ينَّل إلي اْلرض في آخر الَّمان‪ .‬قال تعالي‪ِ ِ :‬‬
‫{وب ُك ْف ِرى ْم َوقَ ْول ِه ْم َعلَى َم ْريَ َم بُ ْهتَانًا َعظ ً‬ ‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َّ‬ ‫ِ‬ ‫قَ ت لْنَا الْم ِسيح ِعيسى ابن مريم رس َ ِ‬
‫ك م ْنوُ َما ل َُه ْم‬ ‫صلَبُوهُ َولَك ْن َُبّْوَ ل َُه ْم َوإِ َّن الذ َ‬
‫ين ا ْختَ لَ ُفوا فيو لَفي ََ ٍّ‬ ‫ول اللَّو َوَما قَ تَ لُوهُ َوَما َ‬ ‫َ َ َ َ ْ َ ََْ َ َ ُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬
‫يما } [النساء‪]158 - 156 :‬‬ ‫بِ ِو م ْن عل ٍْم إََِّل اتّْبَ َ‬
‫اع الظَّ ّْن َوَما قَ تَ لُوهُ يَقينًا (‪ )157‬بَ ٌْ َرفَ َعوُ اللَّوُ إِل َْيو َوَكا َن اللَّوُ َع َِّ ًيَّا َحك ً‬
‫‪49‬‬
wherein acting upon it was applicable as was required by (Divine) Wisdom. So he
will be like a khalifa of our Prophet (peace and blessing be upon him) and a deputy
on his behalf in establishing his Shari`ah within this ummah. This is something that
(in fact) highlights our Prophet being the Seal of all Prophet s.

58. ‫اذهص يل مـجزاث هحٌُا ظىل هللا ؿَََ وسمل؟‬

Inform me regarding the mu`jizat (inimitable miracles) of our Prophet (peace and
blessings be upon him)?
‫ و بٔبْ اُا و‬،‫ و ُو ٔبؾؼم بٓايثَ و ٔبنربُا‬،‫ مفن مـجزاثَ اًلصبٓن اًىصي‬:‫إن مـجزاث هحٌُا محمس ظىل هللا ؿَََ وسمل نثريت‬
.‫ و كس ذهص وجَ إاجازٍ و ٔبهَ بًٓة ابكِة دامئا ًىون من ٔبت با ً ٔلهخِاء ذامت ًا‬،‫بٔبْ صُا‬
Verily, the mu`jizat (inimitable miracles) of our Prophet Muhammad (peace and
blessings be upon him) are many. From amongst his mu`jizat (inimitable miracles)
is the Quran which is his greatest, splendid and magnificent miracle. We have
previously mentioned the reason for it being the greatest miracle and, that it is an
remaining and everlasting miracle brought by the seal of all Prophet s.
‫ فوضؽ‬،‫ومن مـجزاثَ هحؽ املاء من تني ٔبظاتـَ يف حال اًسفص حني اص خس اًـعش تبٔحصاتَ اًىصام ومل ٍىن إل ماء كََي‬
َ ُ َِ‫نفَّ اًىصمي َة ف‬
‫ و من مـجزاثَ حىثري اًعـام‬.‫ و ُشا وكؽ مص ًارا‬،‫فىرث حيت كَيض احلارضون ٔبوظارمه مٌَ وزاد ؿَهيم‬
ّ ‫ إىل كري ذل ذما ذهص يف نخة دلئي‬.‫ وُشا وكؽ ٔبًضا مصار ًا‬.‫اًلََي حيت نفي ٔبانس ًا نثريٍن‬
.‫اًيحوت‬
From amongst his mu`jizat (inimitable miracles) is water gushing forth from
between his fingers while in his travel when the Sahabah were faced with excessive
thirst and there was none except a little water. He placed his blessed hands in the
water and it increased more than that which sufficed for those that were present to
fulfil their needs with60. From among his mu`jizat is the increasing of small amount
of food until it became enough for many people. This took place multiple times61.

) 60 (
‫ (( اتي النبي صلي‬:‫ مِّال ذلك ما رواه البخاري عن أنس رضي اهلل عنو قال‬.‫وقع ذلك في المدينة و تبوك و قباء و غيرىا‬
‫ قلت‬:‫ قال قتادة‬،‫ فيتوضأ القوم‬،‫اهلل عليو و سلم بإناء و ىو بالَّوراء فوضع يده في اْلناء فجعٌ الماء ينبع من بين أصابعو‬
.))‫ ثَلث مائة أو زىاء ثَلث مائة‬:‫ كم كنتم؟ قال‬:‫ْلنس‬
) 61 (
.‫ من أكٌ حتي َبع‬:‫ باب‬،‫روي القَّة البخاري في اْلطعمة‬
50
[There are] many other inimitable miracles which have been mentioned in the
books that prove his Prophethood62.
59. ‫و هَف اكهت سريت هحٌُا ظىل هللا ؿَََ وسمل؟‬
How was the life of our Prophet (peace and blessings be upon him)?
‫ و‬،‫ وكس ٔبكص حبس هنا اًىفار‬،‫كس وكؽ ا ٕلجٌلع والثفاق ؿىل ٔبن سريت هحٌُا ظىل هللا ؿَََ وسمل ٔبحسن اًسري ؿىل الٕظالق‬
.‫هَف ل ويه اكًضمس يف راتـة اٍهنار‬
It has been unanimously agreed upon that the life of our Prophet (peace and
blessings be upon him) is the best of lives. Even the non-Muslims have
acknowledged its beauty - and how could it not be so when it (the beauty of his
life) is (as obvious) as the Sun at midday?

‫ نثري‬،‫ ًعي ّاًص َمح وًلَر املضعص‬.‫اًسري ٔبهَ ظىل هللا ؿَََ وسمل اكن ٔبرشف اًياس وس ح ًا و ٔبؿالمه حس ح ًا‬ ّ ‫وكس ذهص ٔبُي‬
ِ ّ ٌ‫ ل ًًذلم ٕا ّل فامي فَِ حق‬.‫ د ٔبتَُ اً َـفو و اًعفح و اًص ٔبفة و ّ ِاًصفق‬.‫اًخحمي والٕقضاء واًعرب‬
‫احلق ٔبو ل‬
‫ واكن‬.‫حق اخلَق‬
‫ وٕاذا حلكم ٔبت جبوامؽ اًلكم – ويه اًلكٌلث اًلََةل اًيت ثخضمن مـاين نثري ًت‬.‫اًىثري اًسىوث ًخفىلصٍ يف ٔبرسار املَىوث‬
.‫ واكن ٔبفعح اًياس تَا ًان َميزخ تـغ ا ٔلحِان ولًلول يف مزحَ إل حلّ ًا‬،- ‫من ابُ ِص احلنك‬
The experts of genealogy mention that the Prophet `s (peace be upon him) lineage
is the most honourable and most noble from amongst all people. He would join
ties, support the needy, and he had a lot of forbearance and patience. His character
was that of forgiving, tolerance, kindness and gentleness. He would not seek
revenge except when it was [in exchange of] a right of the Creator or creation. He
would very often remain silent pondering over the kingdom. When he would talk,
his speech was jaami al-kalim i.e. few words comprising of great meaning filled with
wisdom. He was the most eloquent of people in speech, at times he would joke and
he would only speak the truth in his jokes.
‫ واكن صسًس‬،‫ و ًثخُت ؿىل حاهل َ َدلي مجَؽ ا ٔلُوال‬،‫ و ًُل ِسم حني حتجم ا ٔلتعال‬،‫ك حال‬ ِّ ‫واكن وازل ًا تـعمة هللا هل يف‬
َ‫ حيت مل ٍىن ٔبحس من ٔبحصاتَ ًونس يف وهج‬،‫ واكن مؽ ثواضـَ و ثضاص خَ ذا َُ َْ َح ٍة مل حىن ًلريٍ من اًخرش‬،‫اًخواضؽ‬
‫ ول ثشهص يف‬،‫ ل ًلعؽ ٔبح ٌس مهنم الك َم ٔبحس‬،‫ و اكهوا يف جمَسَ يف كاًة ا ٔلدة ٔكمنا ؿىل رؤوسِم اًعري‬،‫اًىصي اًيؼص‬
ُ ‫جمَسَ اً ُـ‬
.‫َوة‬
He had complete conviction in the protection from Allah in every condition. He
would attack when the bravest would waver and remain steadfast upon his position

) 62 (
...‫ و غيرىا‬،‫ تسبيح الطعام‬،‫ حنين الجذع‬،‫ اْلسراء و المعراج‬،‫مٌِّ انشقاق القمر‬
51
during all horrors. He was extremely humble, but despite his humility and
pleasantness, was a presence of such awe unknown to any other human, to such an
extent that none of his Sahabah would fixate their gaze upon his noble face. They
would remain in his company in the most respectable of manners like birds were
seated upon their heads. None would interrupt the speech of the other, and no
faults were mentioned in his gatherings.
َِ‫ وتـس ادّؿائَ اًيحو َت مل جيسْ ٔبؿساؤٍ مؽ صس ِت ؿساوهتم هل و ِح ْصظِم ؿىل اًعـن ف‬،‫واكن املرشنني من ظحا ٍُ ًَ ِلّدوهَ اب ٔلمني‬
‫ وكس هكي من اثحـَ يف‬،‫ وًسؾو ْمه إىل دار اًسالم‬،‫اًياس احلوك َة وا ٔلحاكم‬ َ ‫ـمل‬ُ ّ ِ ًُ ‫ واكن‬،‫ ول إىل اًلَسْ خ فَِ سخِ ًال‬،‫َم ْعـيا‬
.‫ ومن مل ًدّدِـَ رسي هل يش ٌء من ذل تعصًق اً َـصض واًخحـَة‬،‫اًفضائي اًـَمَة واًـمََة‬
The pagans [of Makkah], since his childhood, would call him „the Trustworthy‟.
After he claimed Prophethood, his enemies - despite the severity of their enmity
and hankering for criticising him - found in him no reason of defamation. He
would teach the people wisdom and legal rulings, and would invite them to the
house of submission (Paradise). Verily, those that followed him succeeded in virtue
of their actions and knowledge. And those that did not follow him were affected by
his presence and character.
َ‫ و َمن ظاًؽ نخة سريث‬،‫وكس ٔبػِص هللا دًيَ ؿىل ساكص ا ٔلداين و ٔبتلي ذهصٍ ادلَ َي ؿىل ًسان ُموافلَِ وخماًفَِ َمسي اًزمان‬
ِ ‫اًـاملني يف ا ٔل‬
.‫وظاف اًحاظية و اًؼاُصت‬ َ ‫رشف‬ ُ ‫ؾصف ٔبهَ ٔب‬َ ‫املض متةل ؿىل ٔبذالكَ اًـؼمية اًحاُصت‬
Allah made his religion dominant over every other religion and many will praise
him in the best of manners and others will oppose him till the day of resurrection.
Whosoever studies the life of the Prophet (peace and blessings be upon him)
comprising his honourable traits, he will know that he is the most noblest of
creation in his inward and outward attributes63.

) 63 (
‫ صفاتو الحميدة و خَّالو المجيدة)) للشيخ عبد اهلل سراج‬:‫ (( سيدنا محمد صلي اهلل عليو و سلم‬:‫و راُع إلي كتاب‬
.‫الدين حفظو اهلل فقد ُمع و أُاد‬
52
 ‫املححر اخلامس‬
‫يف الٕميان ابًَوم الٓدص‬
Fifth discussion: regarding the belief in the day of resurrection
60. ‫ وما مـىن الٕميان تَ؟‬،‫ما اًَوم الٓدص‬
What is the day of resurrection and what does it mean to believe in the day of
resurrection?
‫ وحيرشون إىل ظـَ ٍس واح ٍس‬،‫اًياس فَِ من كدورمه‬
ُ ‫ ثلو ُم‬.‫ُة فَِ ا ٔلظفال‬
ُ ‫ جض‬،‫فِو ًو ٌم ؾؼ ُمي ا ٔلُوال‬ َ ‫دص‬ُ ٓ ‫ٔبما اًَو ُم ال‬
.‫ مث ًوول ٔب ُمصمه إىل اًيـمي ٔبو اًـشاة‬،‫ٌَحساة‬
.َ‫ًؼِص فَِ مجَ ُؽ ما ورد يف اًلصبٓن واحلسًر يف صبٔه‬
َ ‫اًخعسًق تبٔهَ لتس ٔبن ًبٔ َت و ٔب ْن‬
ُ ُ ‫و ٔبما ال‬
‫ٕميان تَ فِو‬
The Last Day will be a day of great dread wherein even children will become white-
haired64. The people will rise from their graves and will be gathered on a plain field
for reckoning after which they will be rewarded or punished.
Believing in this day is to affirm that the [last] day will certainly come, and that all
what is mentioned in the Quran and Hadith regarding it will certainly come to pass.
61. ‫ماذا ثـخلس يف اًَوم الٓدص وما ًخـَق تَ؟‬
What is your belief regarding the day of resurrection and those matters relating to
it?
َ ‫ و ٔبن‬،‫رش ا ٔلجساد‬
‫ مث‬،‫ مث ابحلساة و املزيان‬،‫اخلَق نٌل تُسئ ًُـاد‬ ِ ‫ مث حب‬،َِ ‫ مث تيـمي َِ ٔبو ؿشات‬،‫ٔبؾخلس ٔبو ًل ثسوال اًل ِرب‬
‫ وددول اًاكفصٍن هج َمن دار‬.‫املومٌني الي َة دار اًيـمي‬
َ ِ‫ مث ابًرصاط مث تسدول‬،‫ابٕؾعاء اًىذاة إما ابٍميني و إما ابًضٌلل‬
.‫اًـشاة ا ٔلًمي‬
I firstly believe in the questioning of the grave and its bounties or punishment, and
the resurrection of bodies and that the creation will return like it started, then the
reckoning, the scales, and that the book of deeds will either be given in the right or
left hand, the bridge after which the believers will enter Paradise - the Abode of
everlasting bliss - and the disbelievers will enter Hell - the Abode of painful
punishment.

) 64 (
َّ ‫ب فِ َيها َوأ‬
‫َن‬ ِ َ ‫الس‬
َ ْ‫اعةَ آتيَةٌ ََل َري‬ َّ ‫َن‬ َّ ‫) َوأ‬6( ‫ْح ُّق َوأَنَّوُ يُ ْح ِي ال َْم ْوتَى َوأَنَّوُ َعلَى ُك ٌّْ ََي ٍء قَ ِد ٌير‬ َّ ‫ك بِأ‬
َ ‫َن اللَّوَ ُى َو ال‬ َ ِ‫ { َذل‬:‫قال اهلل تعالي‬
ْ
َ ‫ {فَ َك ْي‬:‫] و قال تعالي‬7 ،6 :‫ث َم ْن فِي الْ ُقبُوِر} [الحج‬
:ٌ‫ف تَتَّ ُقو َن إِ ْن َك َف ْرتُ ْم يَ ْوًما يَ ْج َع ٌُ الْ ِولْ َدا َن َِيبًا } [المَّم‬ ُ ‫اللَّوَ يَ ْب َع‬
‫ت‬ْ ‫ض َع‬ ِ ‫) ي وم تَرونَها تَ ْذ َىٌ ُك ٌُّ مر‬1( ‫اع ِة ََيء َع ِظيم‬
َ ‫ض َع ٍة َع َّما أ َْر‬ َّ َ‫َّاس اتَّ ُقوا َربَّ ُك ْم إِ َّن َزل ََّْلَة‬
ُْ ُ َ َْ َ َْ ٌ ٌ ْ َ ‫الس‬ ُ ‫ {يَاأَيُّ َها الن‬:‫] و قال تعالي‬17
.]2 ،1 :‫اب اللَّ ِو ََ ِدي ٌد} [الحج‬ ِ
َ ‫س َك َارى َولَك َّن َع َذ‬ ِ
ُ ‫َّاس ُس َك َارى َوَما ُى ْم ب‬
ِ
َ ‫ض ُع ُك ٌُّ َذات َح ْم ٌٍ َح ْملَ َها َوتَ َرى الن‬ َ َ‫َوت‬
53
 ‫هَف اؾخلادك ثسوال اًلرب مث هـميَ ٔبو ؿشاتَ؟ ‪62.‬‬
‫‪What is your belief regarding the questioning of the grave and its bounties and‬‬
‫?‪punishments‬‬

‫اخلعاة‪ ،‬وٍص ُد الو َاة مث ًبٔثََ مَاكن فََُ ْسبٔلهَ ؾن‬

‫َ‬ ‫املَت إذا ُوضؽ يف كربٍ ثُـا َد ُرو ُحَ إىل جسسٍ تلسْ ِر ما ً َ ْفِ ُم‬
‫ٔبؾخلس ٔبن َ‬
‫رتَ و هخَِ و ؾن دًيَ اذلي اكن ؿَََ‪ ،‬و ؾن اًفصائغ اًيت اكن ٔبمصٍ هللا ثـاىل تبٔداهئا‪.‬‬
‫‪I believe that when the deceased is entered into the grave, his soul is returned to his‬‬
‫‪body to the extent that he will be able to comprehend speech and be able to reply.‬‬
‫‪Thereafter, two angels will come and question him regarding his Lord, his Prophet‬‬
‫‪and the religion he was upon and regarding the commandments that Allah‬‬
‫‪instructed him to carryout65.‬‬
‫فإن اكن املَت من اذلٍن بٓمٌوا ومعَوا اًعاحلاث ٔبجاة ؾن اًسوال تخوفِق هللا ثـاىل ٔبحسن جواة‪ ،‬من كري ٍ‬
‫دوف‬
‫ًفذح هل اب ًاب من ٔبتواة الية فِحؼي ابًيـمي اًـؼمي و ًُلال هل‪ُ :‬شا جزاء من‬ ‫ُ‬
‫فِىضف هللا ؾن ترصٍ و ُ‬ ‫مهنٌل ول اضعصاة‪،‬‬
‫اكن يف دهَاٍ ؿىل رصاط املس خلمي‪.‬‬
‫‪If the deceased is from amongst those that believed and performed righteous‬‬
‫‪actions, he will reply in the best manner to the questions with the will of Allah‬‬
‫‪without any fearing it or trembling. Allah will remove the veils from his eyes and a‬‬
‫‪door from the doors of Paradise will open and he will experience its great bounties.‬‬
‫‪It will be said to him that this is the reward for that person who was in the world‬‬
‫‪on the straight path.‬‬
‫ىضف ؾن ترصٍ‬‫ُش ول ًسري ما ًلول يف الواة فِـ ِّشابهَ حِيئش ٔبصس اًـشاة‪ .‬و ٍُ ُ‬ ‫املَت اكفص ًا ٔبو مٌافل ًا ًسْ ُ‬
‫وٕان اكن ُ‬
‫فِفذح هل ابة من ٔبتواة هجمن‪ .‬و ثيوع هل ٔبهوا ُع اًـشاة و ا ٔلمل و ًلولن هل‪ُ :‬شا جزا ُء من نفص ْلمولٍ واثحؽ هفسَ و ُواٍ‪.‬‬‫ُ‬

‫( ‪) 65‬‬
‫َص َحابُوُ َحتَّى إِنَّوُ‬ ‫ِ ّْ‬ ‫ِ ِ ِ‬ ‫صلَّى اهللُ َعلَْي ِو َو َسلَّ َم قَ َ‬ ‫َعن أَنَ ٍ ِ‬
‫س َرض َي اللَّوُ َع ْنوُ‪َ ،‬ع ِن النَّبِ ّْي َ‬
‫بأ ْ‬ ‫الع ْب ُد إ َذا ُوض َع في قَ ْب ِره‪َ ،‬وتُ ُول َي َوذَ َى َ‬
‫ال‪َ " :‬‬ ‫ْ‬
‫صلَّى اهللُ َعلَْي ِو َو َسلَّ َم؟ فَ يَ ُق ُ‬ ‫ٍ‬ ‫ول فِي َى َذا َّ‬ ‫ْع َداهُ‪ ،‬فَ يَ ُقوَلَ ِن لَوُ‪َ :‬ما ُك ْن َ‬ ‫ِ‬ ‫لَيسمع قَ ر ِ ِ‬
‫ول‪:‬‬ ‫الر ُُ ٌِ ُم َح َّمد َ‬ ‫ت تَ ُق ُ‬ ‫ع ن َعال ِه ْم‪ ،‬أَتَاهُ َملَ َكان‪ ،‬فَأَق َ‬ ‫َ َُْ ْ َ‬
‫صلَّى اهللُ َعلَْي ِو‬ ‫الجن َِّة‪ ،‬قَ َ‬ ‫ِ‬ ‫ِ‬ ‫ال‪ :‬انْظُْر إِلَى َم ْق َع ِد َك ِم َن النَّا ِر أَبْ َدل َ‬‫أَ َْ َه ُد أَنَّوُ َع ْب ُد اللَّ ِو َوَر ُسولُوُ‪ ،‬فَ يُ َق ُ‬
‫ال النَّبِ ُّي َ‬ ‫َك اللَّوُ بِو َم ْق َع ًدا م َن َ‬
‫ت َوَلَ‬ ‫ال‪َ :‬لَ َد َريْ َ‬
‫َّاس‪ ،‬فَ يُ َق ُ‬
‫ول الن ُ‬ ‫ول َما يَ ُق ُ‬ ‫ول‪َ :‬لَ أَ ْد ِري‪ُ ،‬ك ْن ُ‬
‫ت أَقُ ُ‬ ‫المنَافِ ُق ‪ -‬فَ يَ ُق ُ‬ ‫ِ‬ ‫وسلَّم‪ " :‬فَ ي ر ُ ِ‬
‫اى َما َُم ًيعا‪َ ،‬وأ ََّما ال َكاف ُر ‪ -‬أَ ِو ُ‬ ‫َ َ َ ََ‬
‫ص ْي َحةً يَ ْس َم ُع َها َم ْن يَلِ ِيو إََِّل الَِّّ َقلَْي ِن " رواه البخاري و مسلم‪،‬‬ ‫ِ ِ‬ ‫ضرب بِ ِمطْرقَ ٍة ِمن ح ِد ٍ‬
‫يح َ‬ ‫ض ْربَةً بَ ْي َن أُذُنَ ْيو‪ ،‬فَ يََّ ُ‬ ‫يد َ‬ ‫ت‪ ،‬ثُ َّم يُ ْ َ ُ َ ْ َ‬ ‫تَلَْي َ‬
‫الِّقَلن‪ :‬اْلنس و الجان‪.‬‬

‫‪54‬‬
If the deceased is a non-believer or a hypocrite, he will be confound not knowing
what to say in reply to the questions. So, they (the 2 angels) will punish him at that
time with a severe punishment. The veils before his eyes will be removed and a
door from amongst the doors of Hell fire will open. He will experience different
types of torments and sufferings and they will say to him that this is the outcome of
that person who disbelieved in Allah and followed his whims and desires66.
63. ‫ فِي ٌ ُسبٔل ٔبو ًُـشة ٔبو ًُيـم؟‬،‫إذا ٔبك اًس حؽ إوسا ًان و ظار تعيَ ٔبو وكؽ يف اًححص فبٔلكخَ ا ٔلسٌلك‬
If an animal eats a person or a person fell into the sea and he was eaten by the fish
in the sea, will he be questioned (after which he will either be) punished or
rewarded?
َ ‫ و ل‬،‫ك من ماث ٌسبٔل مث ًـشة ٔبو ًيـم‬
‫ ٔبو ظار يف تعن اًس حؽ ٔبو يف ك ْـص اًححص‬،‫فصق تني من دُفن يف اًلرب‬ ‫هـم ل‬
. ٌ‫فاهلل ؿىل ك ص ئي كسٍص وجك يش ٍء ؿَ ٌمي ددري‬
Yes, every person that passes away will be questioned after which he will either be
rewarded or punished. There is no difference between a person being buried and a
person being eaten by an animal or by a fish in the sea. Allah has power over all
things and He is the knower of all things.
64. ‫ وٌ ُسبٔل مث ًُـشة ٔبو ًيـم ف ٔلي يشء لحصي اًياس صُئبٔ من ذل؟‬،َ‫إذا اكن املَت ثـاد إًََ روح‬
If the soul of a deceased is returned to the body and he is questioned, he will either
be rewarded or punished, then why is it that humans cannot see this?
ِّ ‫ ومن ل ًومن تَ من ذوي‬،‫ًومن ابًلَة‬
‫ وًو‬،‫اًضم واًصًْ ِة‬ ُ ‫ًَؼِ َِص من‬ْ ‫جة ٔبتعارمه ؾن ذل امذحا ًان هلم‬ ُ ‫إن هللا ْحي‬
.‫من الَ ِس‬
َ ‫اًصدي ُء‬ ِ ‫فصق تني اًياس ومل ٍمتزي اخلحُر من‬
ْ ‫اًعَة و‬ ٌ ‫ًرص‬ ْ ِ ‫ ومل‬،‫اًياس ذل لٓمٌوا لكِم‬
ُ ‫ر ٔبي‬
Allah veils their eyes from that as a test to make it evident who brings faith in the
unseen and who does not from amongst the doubters. If all the people were to see
it, they all would have believed and then there would be no difference amongst the
people. The righteous would not be distinguished from the wretched and the good
from the bad.

) 66 (
‫ فدلت‬.]46 :‫اب} [غافر‬ َ ‫اعةُ أَ ْد ِخلُوا‬
ِ ‫آل فِ ْر َع ْو َن أَ ََ َّد ال َْع َذ‬ َ ‫الس‬ َّ ‫وم‬ ِ
ُ ‫ضو َن َعلَْي َها غُ ُد ِّوا َو َعشيِّا َويَ ْو َم تَ ُق‬ُ ‫َّار يُ ْع َر‬
ُ ‫ { الن‬:‫قال تعالي‬
ِ َ ‫َن رس‬
ُ‫صلَّى اهلل‬ َ ‫ول اهلل‬ ُ َ َّ ‫ أ‬،‫ َع ِن ابْ ِن ُع َم َر‬.‫اْلية الكريمة علي أن العذاب بالنار ( و ىو عذاب القبر) كان قبٌ قيام الساعة‬
‫ َوإِ ْن‬،‫ْجن َِّة‬ ِ ِ ‫ إِ ْن َكا َن ِمن أ َْى ٌِ ال‬،‫ض َعلَْي ِو م ْقع ُدهُ بِالْغَ َداةِ والْع ِش ّْي‬ َ ‫َح َد ُك ْم إِذَا َم‬ َ َ‫ ق‬،‫َعلَْي ِو َو َسلَّ َم‬
َ ‫ْجنَّة فَم ْن أ َْى ٌِ ال‬
َ ْ َ َ َ َ َ ‫ات ُع ِر‬ َ ‫ " إِ َّن أ‬:‫ال‬
.‫ رواه مسلم‬." ‫ك اهللُ إِل َْي ِو يَ ْو َم ال ِْقيَ َام ِة‬ ُ ‫ يُ َق‬،‫َكا َن ِم ْن أ َْى ٌِ النَّا ِر فَ ِم ْن أ َْى ٌِ النَّا ِر‬
َ َِّ‫ َحتَّى يَ ْب َع‬،‫ َى َذا َم ْق َع ُد َك‬:‫ال‬

55
 ‫ُي ًِشٍ املسبٔل مثا ٌل ّ ِ‬
‫ًلصبا ٌذلُن؟ ‪65.‬‬
‫‪Is there any example regarding this which will make it easier for our‬‬
‫?‪comprehension‬‬
‫ٍىون كاؿس ًا ليحَ‬
‫حيزن با وًخبٔمل‪ ،‬واذلي ُ‬
‫ُرس با وًدٌـم‪ٔ ،‬بو بٔص َاء ُ‬ ‫هـم‪ُ ،‬‬
‫مثال ذل اًيامئ اذلي ٍصي يف مٌامَ بٔص َاء ٌ َ ل‬
‫مضاُس ًا هل لًسري تشل‪ ،‬ولٌضـص لما ُيال‪ .‬ونشل املَت ٌُسبٔل يف كربٍ و ُ‬
‫جيَة وًدٌـم ٔبو ًخبًٔم‪ ،‬ولًسري تَ ٔبح ٌس‬
‫من ا ٔلحِاء ول ًـمل‪.‬‬
‫‪Yes, the example of that is of a sleeping person who experiences bounties that he‬‬
‫‪derives pleasure from and makes him happy or he experiences a sight which makes‬‬
‫‪him sad and distressed. A person who is sitting next to him and looking at him‬‬
‫‪does not see what he sees and he is not aware of what is happening to him.‬‬
‫‪Likewise, a deceased person in his grave experiences happiness or grief and none of‬‬
‫‪the living are aware or know about his condition.‬‬
‫هَف الاؾخلاد حبرش ا ٔلجساد و ٔبن اخلَق نٌل تسئ ًـاد؟ ‪66.‬‬
‫‪What is the belief regarding resurrection of the body and that the creation will‬‬
‫?‪return like it started‬‬
‫اًياس تـس موهتم مجَـ ًا ًًض هئم هللا وضبٔت ٔبدصي جضاك اًًضبٔت ا ٔلويل‪ ،‬فِلومون من كدورمه وحيرشون‬
‫ُو ٔبن هـخلس ٔبن َ‬
‫إىل حمي واحس ٌسمي املوكف‪.‬‬
‫‪We believe that Allah will resurrect people back to life after their death for the‬‬
‫‪second time like the first time they were brought forth. They will rise from their‬‬
‫‪graves and will be gathered in one place known as the mawqaf67.‬‬
‫هَف اؾخلادك ابحلساة؟ ‪67.‬‬
‫?)‪What is your believe regarding the reckoning (hisaab‬‬
‫ذري ٔبو رش جضِسُ‬ ‫ٔبؾخلس ٔبن هللا س ححاهَ وثـاىل تـس ٔبن ْجيم َؽ اًياس إىل احملرش حياسة ك واحس ًلصرٍ ؿىل ما فـي من ٍ‬
‫اًـش ُر من حمجة {فَ َم ْن ً َ ْـ َم ْي ِمثْلَا َل‬
‫ثؼِص ٌَك فضاحئِم‪ ،‬و ثلوم ؿَهيم احلجة‪ ،‬و لًحلي هلم ْ‬ ‫ؿىل الاحسٍن جوارهحم و َ‬
‫َذر ٍت ذ ْ ًَريا ٍَ َص ٍُ (‪َ )5‬و َم ْن ً َ ْـ َم ْي ِمثْ َلا َل َذر ٍت َ ًّ‬
‫رشا ٍَ َص ٍُ } [اًزًزل‪]4 ،5 :‬‬

‫( ‪) 67‬‬
‫اس‪،‬‬‫َح ًدا} [الكهف‪َ ]47 :‬ع ِن ابْ ِن َعبَّ ٍ‬ ‫ِ ِ‬ ‫ض بَا ِرَزًة َو َح َ‬ ‫قال تعالي‪{ :‬وي وم نُسيّْ ر ال ِ‬
‫اى ْم فَلَ ْم نُغَاد ْر م ْن ُه ْم أ َ‬
‫ش ْرنَ ُ‬ ‫ال َوتَ َرى ْاْل َْر َ‬ ‫ْجبَ َ‬ ‫ََْ َ َ ُ‬
‫شرو َن إِلَى ِ‬
‫اهلل ُح َفاةً ُع َراةً‬ ‫ال‪ " :‬يَا أَيُّ َها الن ِ‬
‫َّاس إنَّ ُك ْم تُ ْح َ ُ‬
‫ُ‬ ‫صلَّى اهللُ َعلَْي ِو َو َسلَّ َم َخ ِطيبًا بِ َم ْو ِعظَ ٍة‪ ،‬فَ َق َ‬ ‫ال‪ :‬قَام فِينَا رس ُ ِ‬
‫ول اهلل َ‬ ‫قَ َ َ َ ُ‬
‫ِِ‬ ‫ِ‬
‫ين} [اْلنبياء‪ ))]104 :‬رواه مسلم‪ .‬وغرَل‪ُ :‬مع اغرل‪ :‬وىو‬ ‫غُ ْرًَل‪َ { ،‬ك َما بَ َدأْنَا أ ََّو َل َخل ٍْق نُعي ُدهُ َو ْع ًدا َعلَْي نَا إِنَّا ُكنَّا فَاعل َ‬
‫الذي لم يختن‪ .‬بمعني‪ :‬يعاد اَلنسان كٌ ما قطع منو حال حياتو‪.‬‬
‫‪56‬‬
I believe that after Allah (Pure and Exalted is He) will gather the people to their
gathering place. [The actions of] each person will be reckoned upon which the
person will confess the good and bad actions he performed. The limbs of the non-
believers will testify against them. All people will come to know of their actions,
proof will be established against them and no excuse will remain for them
(Whoever has done an atom‟s weight of good will see it and whoever has done an
atom‟s weight of evil will see it) 68.

68. ‫هَف اؾخلادك ابملزيان و ٔبؾعاء اًىذة؟‬

What is your belief regarding the scales and the distribution of the books of deeds?
ِّ ‫ثوز ُن ٔبؾٌلهلم ًَيىضف‬
‫ًك واحس ملسار‬ َ ‫حياسة اًياس و ًّلص َرمه ؿىل ٔبفـاهلم‬
َ ‫ٔبؾخلس ٔبن هللا س ححاهَ وثـاىل تـس ٔبن‬
‫ ومن رحج ل‬،ً‫ مفن رحج ذريٍ ؿىل رشٍ ٔبؾعي نخاتَ جميَيَ وفاز فوز ًا ؾؼامي‬،‫معهل‬
َ ِ ‫رشٍ ؿىل ذريٍ بؾعي نخاتَ ثضٌلهل و‬
‫درس‬
.‫ُدرسا ًان مدَي ًا‬
I believe that after Allah (Pure and Exalted is He) has taken account of the people
and they will be made to admit regarding the deeds they performed, their actions
will be weighed to show each person how much he performed69. Whosoever`s
good actions outweigh his bad action in the scale, he will receive his book in his
right hand and will be in ultimate success. [Likewise,] a person whose bad deeds
outweigh his good deeds, he will receive his book of deeds in his left hand and will
be in ultimate loss70.
69. ‫هَف اؾخلادك ابًرصاط؟‬
What is your believe regarding the bridge?

( 68 )
ِ ِ ِ ِ ِ
َ ‫) ثُ َّم إ َّن َعلَْي نَا ح‬25( ‫ { إ َّن إل َْي نَا إيَابَ ُه ْم‬:‫قال تعالي‬
]26 ،25 :‫سابَ ُه ْم} [الغاَية‬
) 69 (
‫ال َحبَّ ٍة ِم ْن َخ ْر َد ٍل أَتَ ْي نَا بِ َها َوَك َفى بِنَا‬
َ ‫س ََ ْيئًا َوإِ ْن َكا َن ِمِّْ َق‬ ِ ِ ِ ِ َ ‫ضع الْموا ِزين ال ِْقس‬
ٌ ‫ط ليَ ْوم الْقيَ َامة فَ ََل تُظْلَ ُم نَ ْف‬ ْ َ َ َ ُ َ َ‫{ون‬
َ :‫قال اهلل تعالي‬
]47 :‫ين} [اْلنبياء‬ ِِ
َ ‫َحاسب‬
) 70 (
ِِ ِ ِ ِ ‫ف يحاس‬ ِِ ِ ِ ِ ِ
ً ‫ب إِلَى أ َْىلو َم ْس ُر‬
‫) َوأ ََّما َم ْن‬9( ‫ورا‬ ُ ‫) َويَ ْن َقل‬8( ‫سابًا يَس ًيرا‬
َ‫بح‬ُ َ َ ُ َ ‫س ْو‬
َ َ‫) ف‬7( ‫ {فَأ ََّما َم ْن أُوت َي كتَابَوُ بيَمينو‬:‫قال اهلل تعالي‬
]12 - 7 :‫َّلَى َسعِ ًيرا} [اَلنشقاق‬ ِ ِ ِ
ْ َ‫) َوي‬11( ‫ورا‬
ً ُ‫ف يَ ْدعُو ثُب‬ َ َ‫) ف‬10( ‫أُوت َي كتَابَوُ َوَراءَ ظَ ْه ِره‬
َ ‫س ْو‬
57
‫جرس ذمسود ؿىل ػِص هجمن ٍميص اًياس ؿَََ فذثخت ؿَََ ٔبكسام املومٌني اًعائـني وميصون ؿَََ إىل الية‪ .‬مفهنم من‬
‫اًرصاط ٌ‬
‫ميص ؿَََ اكجصق‪ ،‬و مهنم من ميص ؿَََ اكلواد ومهنم من ٍىون تعئ اًسري ؿَََ‪ ،‬و حز لل ؾيَ ٔبكسام اًاكفصٍن واًـعات من‬
‫املومٌني فِلـون يف اًيار‪ .‬ولٌس خلصة ٔبن ًُرس اًسري ؿَََ ٌَسـساء‪ ،‬من ِ ّ‬
‫ٌسري اًعري يف اًِواء‪.‬‬
‫‪The Bridge stretches over Hell-fire for people to cross over it. The feet of the‬‬
‫‪obedient believers will remain firm and they will cross over it into Paradise. Some‬‬
‫‪of them will cross over it at the speed of lightning, some will cross over it at the‬‬
‫‪speed of a horse, and others will be crawling over the bridge. The feet of the‬‬
‫‪disbelievers and the wrong doers from amongst the believers will slip and they will‬‬
‫‪fall into the Hellfire. It is not very perplexing for the fortunate ones to be granted‬‬
‫‪an easy crossing over the Bridge by the same Being who grants birds the ability to‬‬
‫‪fly in the air71.‬‬
‫ُي ٌضفؽ ٔبحس ذل اًَوم؟ ‪70.‬‬
‫?‪Will anyone intercede on that day‬‬
‫ٌضفؽ ا ٔلهخِاء وا ٔلوًَاء واًـٌَلء اًـامَون واًضِساء‪.‬‬
‫‪The Prophet, friends of Allah, the practicing scholars and the martyrs will intercede‬‬
‫‪on that day72.‬‬
‫مفن ٌضفؽ من بذن هل ابًضفاؿة؟ ‪71.‬‬
‫‪In whose favour will be the intercession of those that have been granted‬‬
‫?‪permission to intercede‬‬
‫ٌضفـون يف تـط املومٌني اًـاظني‪.‬‬
‫‪They will intercede on behalf of some disobedient believers73.‬‬

‫( ‪) 71‬‬
‫ين فِ َيها ُِِِّيِّا}‬ ‫ِِ‬
‫ين اتَّ َق ْوا َونَ َذ ُر الظَّالم َ‬
‫َّ ِ‬ ‫ِ‬
‫ك َح ْت ًما َم ْقضيِّا (‪ )71‬ثُ َّم نُنَ ّْجي الذ َ‬ ‫قال تعالي‪َ { :‬وإِ ْن ِم ْن ُك ْم إََِّل َوا ِر ُد َىا َكا َن عَلَى َربّْ َ‬
‫ْح ّْق إِثْ بَاتُوُ َوقَ ْد أ ْ‬
‫َُ َم َع‬ ‫ب أ َْى ٌِ ال َ‬‫(وَم ْذ َى ُ‬‫[مريم‪ .]72 ،71 :‬قال اْلمام النووي رحمو اهلل في (َرح صحيخ مسلم) ‪َ :20/3‬‬
‫َي َمنَا ِزلِ ِه ْم‬ ‫ف علَى إِثْ باتِِو وىو ُِسر علَى م ْت ِن ُهن ٍَّم يم ُّر علَي ِو النَّاس ُكلُّهم فَالْم ِْْمنو َن ي ْنجو َن علَى حس ِ ِ‬
‫ب َحال ِه ْم أ ْ‬ ‫ُ ُْ ُ ُ َ ُ َ َ َ‬ ‫السلَ ُ َ َ َ ُ َ ْ ٌ َ َ َ َ َ ُ َ ْ‬ ‫َّ‬
‫ط أ ََد ُّق ِم َن‬ ‫ف يَ ُقولُو َن إِ َّن ّْ‬
‫الَّ َرا َ‬ ‫السلَ ِ‬‫َص َحابُنَا الْ ُمتَ َكلّْ ُمو َن َوغَْي ُرُى ْم ِم َن َّ‬ ‫و ْاْل َخرو َن يس ُقطُو َن فِيها أَعاذَنَا اللَّو الْ َك ِر ِ‬
‫يم م ْن َها َوأ ْ‬‫ُ‬ ‫ُ‬ ‫َ َ‬ ‫َ ُ َْ‬
‫ورةِ فِي الكتاب َواللوَُّ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َّ‬ ‫ِ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َّ ِ‬
‫ي َرض َي اللوُ َع ْنوُ ُىنَا في ِرَوايَتو ْاْلُ ْخ َرى ال َْم ْذ ُك َ‬ ‫الس ْيف َك َما ذَ َك َرهُ أَبُو َسعيد الْ ُخ ْد ِر ُّ‬ ‫َح ُّد م َن َّ‬ ‫الش ْع َرة َوأ َ‬
‫تَ َعالَى أَ ْعلَ ُم)‪.‬‬
‫( ‪) 72‬‬
‫)‪ (1/ 170‬عن أبي سعدالخدري رضي اهلل عنو ‪...( :‬صحيح مسلم‬
‫ين‪ ))،‬رواه مسلم‪.‬‬ ‫ت الْم ََلئِ َكةُ‪ ،‬و ََ َفع النَّبِيُّو َن‪ ،‬و ََ َفع الْم ِْْمنُو َن‪ ،‬ولَم ي ْب َق إََِّل أَرحم َّ ِ ِ‬
‫ِ‬
‫الراحم َ‬ ‫َْ ُ‬ ‫َ َْ‬ ‫َ َ ُ‬ ‫َ َ‬ ‫ول اهللُ َعَّ َو َُ ٌَّ‪َ ََ :‬ف َع َ‬
‫فَ يَ ُق ُ‬
‫‪58‬‬
 ‫ُي ٌضفؽ ٔبحس يف ٔبحس من اًىفار؟ ‪72.‬‬
‫?‪Will anyone intercede on behalf of the non-believers‬‬
‫لٌس خعَؽ ٔبح ٌس من ا ٔلهخِاء – فض ًال ؾن كريمه – ٔبن خياظة هللا ثـاىل يف ٔبح ٍس من اًىفار‪ً ،‬ـَمِم تبٔ ّن لكمة اًـشاة كس‬
‫حلّت ؿَهيم و ٔبن هللا س ححاهَ ل ًبٔذن تشل‪ ،‬كال جي صبٔهَ { َم ْن َذا ِاذلي ٌ َْض َف ُؽ ِؾ ْيسَ ٍُ ال ِاب ْذ ِه َِ } [اًحلصت‪]522 :‬‬
‫ِ ِ‬
‫يض َ ُهل كَ ْو ًل} [ظَ‪]111 :‬‬ ‫و كال ثـاىل {ً َ ْو َم ِئ ٍش َل ثَ ْي َف ُؽ اًض َفاؿَ ُة ال َم ْن َب ِذ َن َ ُهل اًص ْ َمح ُن َو َر ِ َ‬
‫ِ‬
‫‪It is impossible for the Prophet s and those besides them to address Allah in favour‬‬
‫‪of the non-believers due to them knowing that the punishment has been decreed‬‬
‫‪upon them and Allah (Pure is He) will not accept their intercession. Allah (the‬‬
‫‪Most High) says: (Who is there that can intercede before Him without His‬‬
‫‪permission?) and He (the Exalted) says: (on that day intercession will benefit only‬‬
‫‪those whom the Most Merciful permits and those whose speech He is well‬‬
‫‪pleased).‬‬

‫ما اًىوثص اذلي ٔبؾعاٍ هللا س ححاهَ وثـاىل ًيحٌُا محمس ظىل هللا ؿَََ وسمل وبٔصار إًََ تلوهل ؾز صبٔهَ‪{ :‬اان ‪73.‬‬
‫ِ‬
‫َبؾ َْع َْيَاكَ اًْ َى ْوث ََص} [اًىوثص‪]1 :‬‬
‫‪What is the kauthar which Allah (Pure and exalted is He) gave to the Prophet‬‬
‫‪(sallallahu alayhi wa sallam) as indicated in his speech,” (Verily We have granted‬‬
‫?”)‪you al-Kauthar‬‬
‫رشت ًة لًـعش تـسُا ٔبتس ًا‪.‬‬
‫اًىوثص ٌهنص يف الية ماؤٍ ٔبتَغ من اٌَنب ‪ ،‬واحًل من اًـسي ‪ ،‬من رشة من مائَ َ ْ‬
‫‪The kauthar is a river in Paradise, its water is whiter than milk and sweeter than‬‬
‫‪honey. The one who drinks simply a sip from its water will never feel thirsty74.‬‬

‫( ‪) 73‬‬
‫للحديث (( َفاعتي ْلىٌ الكبائر من أمتي)) رواه أحمد و أبو داود و الترمذي و ابن حبان كما في الجامع الَّغير‪/2 :‬‬
‫‪.40‬‬
‫( ‪) 74‬‬
‫ٍ‬
‫س ًما‪ ،‬فَ ُقلْنَا‪َ :‬ما‬ ‫ْسوُ ُمتَبَ ّْ‬ ‫صلَّى اهللُ َعلَْي ِو َو َسلَّ َم ذَ َ‬
‫ات يَ ْوم بَ ْي َن أَظ ُْه ِرنَا إِ ْذ أَ ْغ َفى إِ ْغ َفاءَةً ثُ َّم َرفَ َع َرأ َ‬
‫ال‪ :‬ب ي نَا رس ُ ِ‬
‫ول اهلل َ‬ ‫س‪ ،‬قَ َ َ ْ َ ُ‬ ‫َع ْن أَنَ ٍ‬
‫ك‬‫َّ ٌّْ لَِربّْ َ‬
‫اك الْ َك ْوثَ َر‪ .‬فَ َ‬ ‫يم {إِنَّا أَ ْعطَْي نَ َ‬ ‫الرِح ِ‬
‫الر ْح َم ِن َّ‬ ‫اهلل َّ‬ ‫َت َعلَ َّي آنًِفا سورةٌ» فَ َقرأَ‪ :‬بِس ِم ِ‬
‫َ ْ‬ ‫ُ َ‬ ‫ال‪« :‬أُنْ َِّل ْ‬ ‫ول ِ‬
‫اهلل قَ َ‬ ‫ك يَا َر ُس َ‬ ‫ض َح َك َ‬ ‫أَ ْ‬
‫ال‪ " :‬فَِإنَّوُ نَ ْه ٌر‬ ‫ال‪« :‬أَتَ ْد ُرو َن َما الْ َك ْوثَ ُر؟» فَ ُقلْنَا اهللُ َوَر ُسولُوُ أَ ْعلَ ُم‪ ،‬قَ َ‬ ‫ك ُى َو ْاْلَبْ تَ ُر} [الكوثر‪ ]2 :‬ثُ َّم قَ َ‬ ‫َوانْ َح ْر‪ .‬إِ َّن ََانِئَ َ‬
‫ج ال َْع ْب ُد ِم ْن ُه ْم‪،‬‬ ‫وعدنِ ِيو ربّْي عَّ وٌُ‪ ،‬علَي ِو خي ر َكِِّير‪ ،‬ىو حوض ت ِرد علَي ِو أ َُّمتِي ي وم ال ِْقيام ِة‪ ،‬آنِيتو عدد الن ِ‬
‫ُّجوم‪ ،‬فَيُ ْختَ لَ ُ‬ ‫َ ْ َ َ َ َُ ُ َ َ ُ ُ‬ ‫َ َ َ َ َ َ َ َّ َ ْ َ ْ ٌ ٌ ُ َ َ ْ ٌ َ ُ َ ْ‬
‫ال‪:‬‬‫اد ابْ ُن ُح ْج ٍر‪ ،‬فِي َح ِديِِّ ِو‪ :‬بَ ْي َن أَظ ُْه ِرنَا فِي ال َْم ْس ِج ِد‪َ .‬وقَ َ‬ ‫ت بَ ْع َد َك " َز َ‬ ‫ول‪َ :‬ما تَ ْد ِري َما أ ْ‬
‫َح َدثَ ْ‬ ‫ب‪ ،‬إِنَّوُ ِم ْن أ َُّمتِي فَ يَ ُق ُ‬
‫ول‪َ :‬ر ّْ‬‫فَأَقُ ُ‬
‫ث بَ ْع َد َك»‪ .‬رواه مسلم و أبو داود و النسائي‪.‬‬ ‫َح َد َ‬
‫« َما أ ْ‬
‫‪59‬‬
 74. ‫ما احلنك املومن اًعائؽ تـس احلساة؟‬
What will be the state of an obedient believer after reckoning?
.‫ ددول الي ِة ذادل ًا ٔبتس ًا يف هـميِا املس خعاة‬،‫حنك املومن اًعائؽ تـس احلساة‬
An obedient believer will enter Paradise for ever in its eternal bliss.
75. ‫ما حنك اًاكفص ٔبو امليافق تـس احلساة؟‬
What will be the state of a non-believer or hypocrite after reckoning?
.‫ ددول اًيار ذادل ًا فهيا ٔبتس ًا لًفرت ؾيَ ا ٔلمل و اًـشاة‬،‫حنك اًاكفص ٔبو امليافق تـس احلساة‬
The state of a non-believer or a hypocrite after reckoning is that he will enter the
Hellfire for ever whose torments and punishments will not be decreased.
76. ‫ما احلنك املومن اًـايص تـس احلساة؟‬
What will be the state of a disobedient believer after reckoning?
ْ ‫ و ا ْٕن مل‬،‫قفص هللا هل ٔبن ًسْ ذي الية من ٔبول ا ٔلمص ذادل ًا فهيا ٔبتس ًا‬
‫ًلفص هل ٔبن‬ َ ‫حنك املومن اًـايص تـس احلساة ا ْٕن‬
.‫ مث خيصح مهنا و ًس ُذي الية ذادل ًا فهيا ٔبتسا‬،َ‫ًـ ّش َة يف اًيار ُمس ًت ؿىل ملسار َذهْ ِح‬
The state of a disobedient believer after reckoning is that if Allah forgives him, he
will enter Paradise from the beginning for ever, and if he is not forgiven, he will be
punished in Hellfire according to his sins after which he will be released and
entered into Paradise75.
77. ‫ما الية؟‬
What is Paradise?
‫ذن مسـت ول دَعص ؿىل‬ ٌ .‫دار فهيا ما جض هتََ ا ٔله ُف ُس وثذل ا ٔلؿني‬
ٌ ‫دار فهيا ما ل ؿني ر ٔبث ول ب‬ ٌ ،‫يه دار اًيـمي امللمي‬
.‫كَة ثرش‬
It is a place of all everlasting comforts, a place which contains what a person‟s heart
will desire and the eyes seek pleasure in. [It is] a place that no eye has ever seen, no
ear has ever heard of and no thought of it has ever crossed one‟s mind.

) 75 (
َ َ‫ك لِ َم ْن ي‬
]48 :‫شاءُ } [النساء‬ َ ِ‫ { إِ َّن اللَّوَ ََل يَ ْغ ِف ُر أَ ْن يُ ْش َر َك بِ ِو َويَ ْغ ِف ُر َما ُدو َن ذَل‬:‫لقولو تعالي‬
60
 78. ‫ما هجمن؟‬
What is Hell fire?
.‫دار فهيا مجَؽ ٔبهواع الٓلم اًيت ل ختعص ؿىل ا ٔلفِام‬
ٌ .‫يه دار اًـشاة امللمي‬
It is a place of everlasting punishment, a place which contains all types of torments
which have never crossed the mind.

61
 ‫املححر اًسادس‬
‫يف الٕميان ابًلضاء واًلسر‬
Sixth discussion: regarding the believe in destiny
79. ‫ما الاؾخلاد ابكضاء واًلسر؟‬
What is our belief regarding Fate and Destiny?
‫ ٔبو اضعصارًة مثي‬،‫ُو ٔبن هـخلس ٔبن مجَؽ ٔبفـال اًـحاد – سوا ٌء اك ْهت ادذَارًة مثي اًلِام واًلـو ِد والٔك واًرشة‬
.‫اًوكوع – اكئي ٌة ٕابراد ِت هللا ثـاىل وثلسٍصٍ ًِا يف ا ٔلزل وؿَْ ِم َِ با كد َي وكهتا‬
We believe that all actions of a person - whether they are voluntary, such as
standing, sitting, eating drinking, or non-voluntary, such as coming into existence –
happen in accordance to the Will of Allah, the Exalted, and in accordance to His
foreordination of them since pre-eternity in His knowledge of them before their
time76.

80. ‫ واجملحور‬،‫إذا اكن هللا ثـاىل ُو اخلاًق دلَؽ ٔبفـال اًـحس ٔبفال ٍىون اًـحس حِيئش جمحور ًا يف مجَؽ ٔبفـاهل‬
‫لٌس خحق اًثواة واًـلاة؟‬
If Allah is the creator of all the actions of man, is man then not compelled in all of
his actions? How can a person who is compelled (in his actions) be deserving of
reward or punishment?
ْ ‫جزئَ ًة ً َ ْلسر ؿىل‬
.‫ هل ؾ ْلي ميزي تَ تُْهنٌل‬،‫رصفِا إىل جاهة اخلري و إىل جاهة اًرش‬ ْ ‫ لٍىون اًـحس جمحور ًا ٔلن ٕارادت‬،‫الك‬
‫ وٕان‬،َ‫زُة ؿَََ ًؼِورٍ ؿىل ًسٍ وثـَلق ٕارادثَ الزئَة ت‬ َ ‫ وب‬،ٍ‫ػِص ذل اخلري اذلي ٔبراد‬ َ ‫فإذا‬
َ ‫رصف ٕارادثَ إىل اخلري‬
.َ‫اًرش وؾُلوة ؿَََ ًؼِورٍ ؿىل ًسٍ وث َـَُق الزئَة ت‬ ‫رصفِا إىل جاهة اًرش ػِص ذل ل‬
Absolutely not, a person is not under compulsion. A person, through his will, can
either perform good or bad actions. He has an intellect through which he can
differentiate between the two. When he intends to perform a good action, the good
action which he intended will manifest itself and he will be rewarded for the good
action manifesting on his hands since it was suspended upon his intention.

) 76 (
]49 :‫ {إِنَّا ُك ٌَّ ََ ْي ٍء َخلَ ْقنَاهُ بَِق َد ٍر} [القمر‬:‫قال اهلل تعالي‬
62
However, if he intends to perform a bad action, the bad action will manifest itself
and he will be punished for the bad action manifesting on his hands since it was
suspended upon his intention77.

81. ‫اذهص مثا ًل كصًح ًا ٌذلُن ًوحض يل ٔبن اًـحس ًُس لمجحور ؿىل ٔبفـاهل؟‬
Mention an example close to our understanding which explains that man is not
compelled in his actions?
‫وكت اًىذات ِة وتني ل‬
ٍ‫حتصك ًس‬ َ ٍ‫حتصك ًس‬ ‫ وذل ٍمتَ ِزيٍ تني ل‬،‫ك إوسان ميىٌَ ٔبن ً ْـصف تبٔهَ ًُس لمجحور ؿىل مجَؽ ٔبفـاهل‬
‫نخخت ابدذَاري و ٕابرادت و ٔبما ل‬
‫حتصكُ ًسٍ من‬ ُ َ‫ فإن حتصك ًسٍ حال اًىذاتة ًًس حَ ًيفس‬،‫وكت الارثـاش مث ًال‬
ُ :‫فِلول‬
ُ ‫ تي‬،‫الارثـاش فال ًًْس حَ ًيفسَ ول ًلول ٔبان حصهت ًسي‬
.‫ إن ذل وكؽ تلري ادذَاري‬:‫ًلول‬
Every human is able to recognise that he is not compelled in his actions by
discerning between the movements of his hand whilst writing and whilst shivering
for instance. He will attribute his hand's movement during writing to himself, and
(can) say: 'I wrote out of my choice, through my own will'. As for his hand's
movement from shivering, this cannot be attributed to himself and he will not say:
'I moved my hand', but rather he would say: 'That (movement) occurred without
my choice'.

82. ‫ماذا ٌس خفاد من ُشا املثال؟‬

What is understood from this example?
َ‫ كس ٌم ٍىون ابٕدذَارٍ و ٕارادثَ مثي ٔبلكَ ورشتَ ورضت‬:‫ٌس خفاد مٌَ ٔبن ك إوسان ًُسْ ركُ تبٔدين ُمالحؼة ٔبن ٔبفـاهل ْكسٌلن‬
.َ‫ وكس ٌم ٍىون تلري ادذَارٍ مثي وكو ِؿ‬،‫ًزً ٍس و حنو ذل‬
Every person will understand through even the least amount of observation that
actions are of two types: The first type is those actions which are performed
through ones choice and freewill, such as, eating, drinking, hitting an individual etc;
and the second type of actions are those actions which take place without a
person‟s choice such as being born.
83. ‫ٔب لي صئ ًرتثة ؿىل ٔبفـال اًـحس إذا اكهت ادذَارًة؟‬

) 77 (
ِ ِ َّ ُ‫ {إِنَّا َى َديْ نَاه‬:‫قال تعالي‬
ً ‫يٌ إِ َّما ََاك ًرا َوإِ َّما َك ُف‬
]3 :‫ورا} [اْلنسان‬ َ ‫السب‬
63
What will result from a person‟s actions when they are voluntary (through personal
choice)?
‫ و ٔبما ٔبفـاهل الاضعصارًة‬.‫ وٕان اكهت رش ًا ًرتثة ؿَهيا اًـلاة‬،‫ٔبفـال اًـحس الادذَارًة إذا اكهت ذريا ًرتثَ ُة ؿَهيا اًثواة‬
.‫فالًرتثة ؿَهيا صئ من ذل‬
The outcome of a person‟s voluntary actions is that, if he performs good actions he
will be rewarded and if he performs bad actions he will be punished78. As for non-
voluntary actions, a person would not be taken to task for it.
84. ‫ واؾخشر جىون ذل ملسر ًا‬،‫إذا رضة إوسان كريٍ ػٌَل وؿسوا ًان ٔبو فـي حنو ذل من ٔبهواع اًرش واملـايص‬
‫ فِي ًُلدي مٌَ ذل الاؾخشار؟‬،َََ‫ؿ‬
If a person were to hit another person out of oppression or hatred or were to do
something similar, evil or sinful, and would say in excuse that it was predestined,
will that excuse be accepted?
‫ ًوجود ا ٕلرادت الزئَة هل واًلسر ِت و‬،‫إهَ لًُلدي من اًـحس الاؾخشار ابًلَسر ل ؾيس هللا س ححاهَ وثـاىل ول ؾيس اخلَق‬
.‫الادذَار واًـلي‬
Such an excuse will never be accepted in the court of Allah or in front of any
person, since the action was carried out with his own will, strength, desire, choice
and intellect.
85. ‫اذهص يل ذالظة ُشا املححر؟‬
Can you mention a summary of this discussion?
ّ ‫إهَ جية ؿىل ك إوسان ملكف ٔبن ًـخلسَ وجيزم تبٔن مجَؽ ٔبفـا ِهل و ٔبكواهل ومجَ َؽ حصاكث َِ – سوا ٌء اك ْهت ذري ًا ٔبو‬
‫رش ًا – يه‬
َ‫ و ٔبه‬،‫ ًىن اخلري جصضاٍ واًرش ًُس جصضاٍ و َبن ٌَـ ْح ِس ٕارادت جزئَة يف ٔبفـاهل الا ْدذَارًة‬،َ‫واكـ ٌة ٕابراد ِت هللا وثلسٍص ٍِ و ِؿَْم‬
.‫ و ٔبن هللا ًُس تؼال ٍم ٌَـحَس‬،‫ؿشر يف ِفـهل اًرش‬ ُ ‫ و ٔبهَ ًُْس هل‬،‫اًرش‬
ّ ‫ًثاة ؿىل اخل ِري وًُـاكة ؿىل‬ ُ
It is necessary for every mukallaf person(one who held responsible in sharia) to
firmly belief that all actions, speech and movements regardless of them being good
or bad take place through the will of Allah and his predestination and knowledge.
However, good is with His Pleasure and evil is not through His pleasure. Every
person possesses the will to perform voluntary actions and will be rewarded for the
good actions and will be punished for the bad actions he performs. There is no
excuse for performing bad actions and Allah is not in the least oppressive over His
bondsmen.

) 78 (
َ ‫) َوَم ْن يَ ْع َم ٌْ ِمِّْ َق‬7( ُ‫ال ذَ َّرةٍ َخ ْي ًرا يَ َره‬
]8 ،7 :‫ال َذ َّرةٍ ََ ِّرا يَ َرهُ} [الَّلَّلة‬ َ ‫ {فَ َم ْن يَ ْع َم ٌْ ِمِّْ َق‬:‫قال تعالي‬
64
 ‫اخلامتة يف املسائي املِمة‬
‫(ثددؽ ما سَف‪ُ ،‬‬
‫هلَت ؾن اًسَف)‬
‫‪Conclusion: some important points‬‬
‫ُي جيوز اًخلكم يف ذاثَ ثـاىل ابًـلي؟ ‪86.‬‬
‫?‪Are we allowed to discuss the essence of Allah through our intellect‬‬
‫لجيوز اًخلكم يف ذاثَ ثـاىل ابًـلي؛ ٔلن اًـلي ٌ‬
‫كارص ؾن إدراك ذاث اخلاًق س ححاهَ وثـاىل‪ ،‬فك ما دعص تحال فاهلل‬
‫خبالف ذل‪.‬‬
‫‪It is prohibited to talk regarding the essence of Allah through one‟s intellect‬‬
‫‪because the mind is limited, not capable to fully recognising the essence of the‬‬
‫‪creator (Pure and Exalted is He). Allah will be unlike all thoughts that would pass a‬‬
‫‪person‟s mind.‬‬

‫إذا اكن اًـلي لًسرك ذاثَ ثـاىل فىِف اًوظول إىل مـصفذَ ثـاىل مؽ ٔبن املـصفة واجدة ؿىل ك ٔبحس؟ ‪87.‬‬
‫‪If the mind is incapable to recognise the essence of Allah then how will one be able‬‬
‫?‪to recognise Allah when it is necessary for every person to recognise him‬‬
‫إن مـصفذَ ثـاىل حتعي لمـصفة ظفا ِث َِ َ‬
‫من اًوجود و اً ِلسم و اًحلاء و خماًفة ٌَحوادج و اًلِام تيفسَ و اًوحساهَة و احلَات‬
‫و اًـمل و اًلسرت و الارادت و اًسمؽ و اًحرص و اًالكم‪.‬‬
‫‪The recognition of Allah is achieved through recognising His attributes, such as,‬‬
‫‪His existence, pre-eternity, infinity, absolute dissimilarity from all contingent‬‬
‫‪beings, self-subsistence, oneness, life, knowledge, omnipotence, will, hearing, seeing‬‬
‫‪and speech.‬‬

‫تبٔ ِ ّي صئ ؾصفٌا هللا ثـاىل مؽ ٔبهيا ما ر ٔبًيا تبٔتعاران؟ ‪88.‬‬

‫?‪How can we recognise Allah (the Exalted) when we cannot see him with our eyes‬‬

‫تؼِور بٓاثر كُسْ رِث َِ يف ُشا اخملَوكاث احلادز ِة امل ُ ْخلٌََ ِة اًحسًـة ِ ّ‬
‫احملري ِت ٌَـلي‪ :‬اكًسمواث و‬ ‫ؾصفٌا وجو َد هللا ثـاىل و اب َيق ظفاثَ ِ‬
‫ما اص متي ؿَََ من اًضمس و اًلمص و اًيجو ِم‪ ،‬و ا ٔلرض و ما اص متَت ؿَََ من املـادن و ا ٔلجشار و كري ذل من ٔبهواع‬
‫ملوظوف تبٔهواع اًىٌللِ و اًفض ِي‪ ،‬املمخاز ابًـلي اًلوي‪ .‬فىٌل ٔبن من‬ ‫ُ‬ ‫اخملَوق يف ٔبحسن ثلوي‪،‬‬ ‫ٕوسان ُ‬ ‫احلَواانث اًيت مهنا ال ُ‬
‫تياء ؾصف ٔبن ُهل ابهَ ًا‪ ،‬و َم ْن صاُس نخا ًاب ؾصف ٔبن هل اكثح ًا‪ ،‬وٕان مل ٍصٍ ومل ٌسم ْؽ ذربٍ‪ ،‬فشل من ر ٔبي ُشا اًـا َمل‬ ‫صاُس ً‬
‫ؾصف بٔن هل ُموجس ًا كسمي ًا ؿَاميً مصًس ًا كسٍص ًا حىاميً‪.‬‬
‫اًحاُص َ‬
‫املخلن اًحسً َؽ َ‬
‫َ‬
‫‪65‬‬
We recognise the existence of Allah (the Exalted) and the rest of His attributes
thought the manifestation of His power in His perfect contingent creation. So
perfect is His creation that it brings amazement to one‟s mind, such as, the heavens
and whatever it contains like the sun, moon, stars, and the earth and whatever it
contains, such as, mines, trees and whatever is like it. Contingent beings from them
are humans who are created in the best of forms attributed with completeness and
are different due to their intellect79. Like a person sees a building and notices that it
was built by someone, and a person who sees a book knows that it has an author,
even though they have not seen them and not heard of them, in the same way
whoever sees this mighty unique brilliant universe realises that it has a creator who
is eternal, All knowing, omnipotent and wise

89. ‫ ُي ًوجس يف اخملَوكاث صئ هخحلق وجودٍ مؽ ٔبهيا ل ىصاٍ؟‬:‫ ٔب ْي‬،‫ُي ًِشٍ املسبٔل هؼري يف اخملَوكاث‬
Is there any example of this among the creation that its existence is known and we
cannot see it?
‫ مؽ ٔبهيا لىصاُا اب ٔلتعار و‬،‫ حِر ىصي ما ًِا من الٓاثر‬.‫ و إن مل حنغ ثضِودُا‬،‫ فإان حننك توجودُا‬:‫اكًصو ِخ‬ ‫هـم و ذل ل‬
‫ َجن ِز ُم‬،‫ ومل هسركْ حلِل َة ذاثَ تبٔفاكران‬،‫ و نشل هللا س ححاهَ وثـاىل فإهَ وٕان مل ىصٍ تبٔتعاران‬.‫له ُسْ رك حلِلهتا اب ٔلفاكر‬
.‫تعفاث اًىٌلل هؼص ًا ملا ىَصي من بٓاثر ُظي ِـ َِ اً َحسًؽ س ححاهَ وثـاىل اًضاُس تَساهَ احلال وامللال‬
ِ ‫توجود ذاثَ املوظوف ِة‬
Yes, it‟s like the soul. We believe that it exists even though we cannot see it. We at
times see some of its effects; however, we cannot see it with our eyes and we
cannot perceive its reality through our thoughts. Likewise, Allah (Pure and Exalted
is He) even though we cannot see Him with our eyes and we cannot perceive the
reality of His essence through our thoughts, we firmly believe in the existence of
His essence which is attributed with the most complete of attributes. We can
understand this by looking at the effects of His (Pure and Exalted is He) creation
which are apparent.

) 79 (
ِ ِ َِّ ِ ِ ِ ِ ‫ات و ْاْلَر‬
ِ َّ ‫ {إِ َّن فِي َخل ِْق‬:‫قال اهلل تعالي‬
َ ‫َّها ِر َوالْ ُفلْك التي تَ ْج ِري في الْبَ ْح ِر ب َما يَ ْن َف ُع الن‬
‫َّاس َوَما‬ َ ‫ض َوا ْخت ََلف اللَّْي ٌِ َوالن‬ْ َ ‫الس َم َاو‬
ِ ‫َّ ِر‬ ٍ ِ ِ َّ ‫السم ِاء ِمن م ٍاء فَأَحيا بِ ِو ْاْلَرض ب ع َد موتِها وب‬ ِ
‫س َّخ ِر بَ ْي َن‬ ِ َّ ‫اح َو‬
َ ‫الس َحاب ال ُْم‬ ِ َ‫الري‬
ّْ ‫يف‬ ْ َ‫ث ف َيها م ْن ُك ٌّْ َدابَّة َوت‬ ََ َ َْ ْ َ َ ْ َ ْ َ ْ َ َّ ‫أَنْ ََّ َل اللَّوُ م َن‬
]164 :‫ات لَِق ْوٍم يَ ْع ِقلُو َن} [البقرة‬
ٍ ‫ض َْلي‬ ِ َّ
َ ِ ‫الس َماء َو ْاْل َْر‬
66
 ‫ُي جيوز اخلوض يف حلِلة اًصوخ واًححر ؾن ماَُهتا؟ ‪90.‬‬
‫?‪Are we allowed to delve into the reality of the soul and discuss its essence‬‬
‫وكت‪ ،‬و ُشا ٔبنرب دًَي ؿىل كعور ؾلي ال ِ‬
‫ٕوسان‬ ‫فاًححر ؾهنا إضاؿ ُة ٍ‬ ‫ُ‬ ‫كارص ؾن إدراك حلِلهتا‪،‬‬ ‫لجيوز ذل ٔلن اًـلي ٌ‬
‫فإهَ مل ًُ َسركْ حلِلة روحَ مؽ ْهوهنا َم ْزَُوك ٌة و كري ذارجة َؾ ْيَ‪ًَ ،‬لعؽ ا ٔل َم َي ؾن إدراك حلِلة ذا ًِ ِل َِ اذلي ًُس هل صخِ ٌة‪.‬‬
‫‪That is impermissible, because the mind is unable to perceive its reality. Therefore,‬‬
‫‪discussing the reality of the soul would be a waste of time. This is the greatest‬‬
‫‪proof to show the limited capability of the mind since it is unable to understand the‬‬
‫‪reality of the soul, whereas it is a creation within the human body, so how will one‬‬
‫‪be able to perceive the reality of the Creator when there is nothing like Him80.‬‬

‫ُي متىن رؤًة هللا س ححاهَ وثـاىل ابًحرص؟ ‪91.‬‬

‫?‪Is it possible to see Allah (Pure and Exalted is He) with the eyes‬‬
‫ميىن رؤًخَ‪ ،‬كال‬ ‫رؤً ُة هللا ثـاىل ابًحرص ذمىٌ ٌة َؾ ْل ًال‪ ،‬وواكـ ٌة يف الية ٌَمومٌني هل ًال‪ .‬فإن هللا ثـاىل َم ْوجود و ل‬
‫ك موجود ُ‬
‫رض ٌت (‪ )55‬ا َىل َر ِ ّبَا انَ ِػ َص ٌت} [اًلِامة‪]51 ،55 :‬‬
‫هللا ثـاىل { ُو ُجو ٌٍ ً َ ْو َم ِئ ٍش انَ ِ َ‬
‫ِ‬
‫‪Seeing Allah (the Exalted) with the eyes is possible rationally and will take place for‬‬
‫)‪the believers in Paradise as reported though transmission. Verily Allah (the Exalted‬‬
‫‪exists, and all that exists can be seen. Allah (the Exalted) says: (Many faces on that‬‬
‫‪day will be resplendent looking at their Lord81).‬‬

‫( ‪) 80‬‬
‫وح ِم ْن أ َْم ِر َربّْي َوَما أُوتِيتُ ْم ِم َن الْعِل ِْم إََِّل قَلِ ًيَل} [اْلسراء‪]85 :‬‬ ‫وح قُ ٌِ ُّ‬
‫الر ُ‬ ‫ك َع ِن ُّ‬
‫الر ِ‬ ‫{ويَ ْسأَلُونَ َ‬
‫قال تعالي‪َ :‬‬
‫( ‪) 81‬‬
‫ال‪« :‬إِنَّ ُكم ست رو َن ربَّ ُكم ي وم ِ‬
‫القيَ َام ِة َك َما‬ ‫صلَّى اهللُ َعلَْي ِو َو َسلَّ َم ل َْي لَةَ البَ ْد ِر‪ ،‬فَ َق َ‬ ‫ال‪َ :‬خرج َعلَي نَا رس ُ ِ‬
‫ْ ََ َ ْ َ ْ َْ َ‬ ‫ول اللَّو َ‬ ‫عن َُ ِر ٌير‪ ،‬قَ َ َ َ ْ َ ُ‬
‫السن َِّة‬
‫ب أ َْى ٌِ ُّ‬ ‫ض ُامو َن فِي ُرْؤيَتِو) رواه البخاري‪ .‬قال النووي في (َرح المسلم) ‪( : 15 /3‬ا ْعلَ ْم أ َّ‬
‫َن َم ْذ َى َ‬ ‫تَ َرْو َن َى َذا‪َ ،‬لَ تُ َ‬
‫وعها فِي ْاْل ِخرةِ وأ َّ ِ ِ‬ ‫ِ‬ ‫ِ ٍ‬ ‫ِ‬ ‫ِ‬ ‫َُ َم ِع ِه ْم أ َّ‬
‫ين يَ َرْو َن اللَّوَ‬ ‫َن ال ُْم ْْمن َ‬ ‫َ َ‬ ‫ضا َعلَى ُوقُ َ‬ ‫َُ َمعُوا أَيْ ً‬ ‫َن ُرْؤيَةَ اللَّو تَ َعالَى ُم ْمكنَةٌ غَْي ُر ُم ْستَحيلَة َع ْق ًَل َوأ ْ‬ ‫بِأ ْ‬
‫ات ُرْؤيَِة‬ ‫ف ْاْل َُّم ِة َعلَى إِثْ ب ِ‬ ‫الَّحاب ِة فَمن ب ْع َد ُىم ِمن سلَ ِ‬ ‫اب و ُّ ِ‬ ‫تَعالَى ُدو َن الْ َكافِ ِرين ‪...‬وقَ ْد تَظَاىر ْ ِ َّ ِ‬
‫َ‬ ‫السنَّة َوإِ ُْ َم ِاع َّ َ َ َ ْ َ ْ ْ َ‬ ‫ت أَدلةُ الْكتَ ِ َ‬ ‫ََ‬ ‫َ َ‬ ‫َ‬
‫صلَّى اللَّوُ َعلَْي ِو َو َسلَّ َم ‪ ...‬ثم مذىب أىٌ‬ ‫اللَّ ِو تَعالَى فِي ْاْل ِخرةِ لِلْم ِْْمنَ ي ِن ورواىا نَحو ِمن ِع ْش ِرين صحابِيِّا عَن رس ِ ِ‬
‫ول اللَّو َ‬ ‫ْ َُ‬ ‫َ ََ‬ ‫َ ُ ْ َ ََ َ ْ ٌ ْ‬ ‫َ‬
‫ك‪َ ...‬رح‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫َّ‬
‫ال ْاْلََعَّة َوََل ُم َقابَلَةُ ال َْم ْرئ ّْي َوََل غَْي ُر ذَل َ‬ ‫َّّْ ُ‬
‫ط ف َيها ات َ‬ ‫الحق أن الرؤية قُ َّوةٌ يَ ْج َعلُ َها اللوُ تَ َعالَى في َخلْقو َوََل يُ ْشتَ َر ُ‬
‫)‪ (3/ 16‬النووي على مسلم‬
‫ك بَ ٌْ يَ َراهُ ال ُْم ِْْمنُو َن ََل فِي ُِ َه ٍة َك َما يَ ْعلَ ُمونَوُ ََل فِي ُِ َه ٍة َواللَّوُ أَ ْعلَ ُم ‪.‬‬ ‫ات ُِ َه ٍة تَ َعالَى َع ْن ذَلِ َ‬ ‫َوََل يَل ََُّْم ِم ْن ُرْؤيَِة اللَّ ِو تَ َعالَى إِثْ بَ ُ‬
‫ش َّقةَ َك َما تَ َرْو َن َى َذا‬ ‫ك فِ َيها َوََل َم َ‬ ‫و قال ايضا (‪ ( :)134/6‬و معني فَ تَ َرْونَوُ َك َما تَ َرْو َن َى َذا الْ َق َم َر أَ ْي تَ َرْونَوُ ُرْؤيَةً ُم َح َّق َقةً ََل ََ َّ‬
‫الرْؤيَِة ََل ال َْم ْرئِ ّْي بِال َْم ْرئِ ّْي‪َ ...‬رح النووي على مسلم‬ ‫لرْؤيَِة بِ ُّ‬‫ش َّق ٍة فَ ُه َو تَ ْشبِيوٌ لِ ُّ‬
‫)‪ (5/ 134‬الْ َق َم َر ُرْؤيَةً ُم َح َّق َقةً بََِل َم َ‬
‫‪67‬‬
 ‫فريوه َ َُ ت ٔلتعار تلري هَف ًو َم اًلِامة‪ ،‬و ُحي َج ُة ؾيَ اًاكفصون زايدت هلم يف احلرست و اًيسامة‪.‬‬
‫‪He will be seen through the eyes on the day of resurrection without any kayf‬‬
‫‪(modality). The non-believers will be prevented from seeing Him to increase in‬‬
‫‪them grief and regret.‬‬

‫ُي إظاتة اًـني حق؟ ‪92.‬‬

‫?‪Is the effect of the evil eye a reality‬‬
‫ًعاة امليؼور‬
‫خحسان و هـ لج ٍة ُ‬
‫ٍ‬ ‫تـغ ِ‬
‫اًيفوس من صبٔهنا و دواظِا ٔبهنا إذا هؼصث إىل صئ هؼص اس‬ ‫هـم‪ ،‬و ذل ٔلن َ‬
‫اًيفوس كََ ٌةل جس ًا فال ًًدلي ً ٕالوسان ٔبن ٌضلي ٔبفاكرٍ تشل وًًسة ٔبنرث ما ُ‬
‫ًعاة تَ‬ ‫اًرضر‪ً .‬ىن ُشٍ َ‬
‫إًََ وًَحلَ ُ‬
‫إىل إظاتة اًـني ٔبو إىل اًسحص‪ ،‬نٌل ًفـهل نثري من اًًساء‪ٔ ،‬لّن ذل ٌ‬
‫ظُش و دف ٌة‪.‬‬
‫‪Yes82, it is from the nature of some souls that when they look at something with‬‬
‫‪pleasure and fondness, they afflict the one observed with harm. However, these‬‬
‫‪types of souls are very few; hence it is not appropriate for a person to occupy his‬‬
‫‪thoughts with that and attribute everything that afflicts him with evil eye or black‬‬
‫‪magic, as many women do, for that is hastiness.‬‬

‫هَف ثوثص اًـني مؽ هوهنا ٔبًعف ٔبجزاء الٕوسان وؿسم اثعاًِا ابمليؼور إًََ وؿسم دصوح صئ مهنا ًخعي تَ؟ ‪93.‬‬
‫‪How does the evil eye have an effect when it is the finest part of a person body,‬‬
‫‪having no physical contact with the person looked at, and nothing coming out of it‬‬
‫?‪touching the person‬‬

‫لماه َؽ ٔبن ٍىون ٌَضئ اٌَعَف ثبٔزريٌ كوي‪ ،‬ولٌضرتط يف اًخبٔزري الثعا ُل‪ .‬فإان ىصي تـغ اًياس من ٔبحصاة اًَِئة و‬
‫امليؼور إًََ ادلُْضة والارثحاكُ ‪ ،‬وكس ًُفيض تَ ا ٔلمص إىل اًِالك مؽ ٔبهَ‬
‫َ‬ ‫الاكذسَ ار إذا َهؼ َص إىل ٔبحس َهؼ َص ُملْضَ ة رلما ًـرتي‬
‫شة احلسًسَ مؽ ؿسم اثعاهل‬ ‫مل ًدسَط ؿَََ يف ػاُص احل ِ َّس‪ ،‬ولحعي تني املوثص واملخبٔ ِثّص اثعال ومس‪ ،‬وامللياظُس ْجي ُ‬

‫اق الْعُلَ َم ِاء‪ .)...‬و قال الحافظ‬ ‫َن الْمنَافِ ِقين ََل ي رونَوُ َكما ََل ي راهُ باقِي الْ ُك َّفا ِر بِاتّْ َف ِ‬
‫السنَّة أ َّ ُ َ َ َ ْ َ َ َ َ‬
‫الَّ ِحيح الَّ ِذي َعلَي ِو ُمهور أ َْى ٌِ ُّ ِ‬
‫ْ ُُْ ُ‬ ‫َو َّ ُ‬
‫ان ُدو َن غَْي ِرِى ْم َوُمنِ َع ذَلِ َ‬
‫اْليم ِ‬ ‫ِ ِِ‬ ‫وع ذَلِ َ ِ‬ ‫الس ْم ِع طَافِ َحةٌ بُِوقُ ِ‬
‫((وأ َِدلَّةُ َّ‬
‫ك‬ ‫ك في ْاْلخ َرة ْل َْى ٌِ ِْ َ‬ ‫ابن حجر في ((الفتح)) (‪َ :)426/13‬‬
‫صلَّى اللَّوُ َعلَْي ِو َو َسلَّ َم‪ .)...‬و دليٌ عدم رؤية اهلل تعالي في الدنيا بالنسبة لغيره صلي اهلل‬ ‫فِي الدُّنْ يا إََِّل أَنَّو ا ْختلِ َ ِ‬
‫ف في نَبِيّْ نَا َ‬ ‫ُ ُ‬ ‫َ‬
‫عليو و سلم‪ ،‬قولو صلي اهلل عليو و سلم‪ ( :‬و اعلموا أنكم لن تروا ربكم حتي تموتوا)) رواه مسلم‪.‬‬
‫( ‪) 82‬‬
‫لقولو صلي اهلل عليو و سلم‪ (( :‬العين حق)) رواه البخاري‪ ،‬وو للتوسع في ىذا الموضوع يرُع لتفسير ابن كِّير ‪227/8‬‬
‫– ‪ ، 234‬عند تفسيره لقولو تعالي في سورة القلم‪ ( :‬و ان يكاد الذين كفروا ليَّلقونك بابَّارىم)‪.‬‬
‫‪68‬‬
 ‫ فإن ا ٔلمور‬،‫ ٔبؾؼ ُم بٓاثر ًا من ا ٔلمور اًىثَ َفة‬،‫ظسور اًخبٔزري ؾي َُ تي ا ٔلمور اٌَعَفة‬
َ ‫وجة‬ ُ ًُ َُ ٌ‫ وؿسم دصوح صئ م‬،َ‫ت‬
‫خلص ُة حِيئش ٔبن ثوثص اًـني يف امليؼور إًََ مؽ‬ َ ‫ فال ٌ ُس‬.‫ وٌُل من ا ٔلمور املـيوًة‬،‫السمَة إمنا ث َْعسُ ُر من الارادت واً ِيَة‬
.‫ وؿسم دصوح صئ مهنا‬،َ‫ًعافهتا وؿسم اثعاًِا ت‬
There is no objection for an intangible object to have a dramatic effect, and it is not
a condition for there to be a (physical) connection. We see many people of high
status and dignity that when they look at someone with anger, it causes fright and
confusion in that person, and sometimes it even leads to destruction despite the
fact that he (i.e. the person of authority) did not physically attack him. There
happens to be no physical connection or touch between the one affected and the
effector, [like] magnets attract metals despite the absence of physical attachment,
and the absence of anything emerging from it necessitates the emergence of some
kind of effect from it. In fact, intangible things possess a greater degree of effect
than tangible objects, for tangible objects originate from intention and purpose,
and those are from the physical attributes. Therefore, it is not improbable for the
evil eye to affect that which it is casted upon despite it being intangible and the
absence of a physical connection, and the absence of anything physical emerging
from it.

94. ‫َم ْن ٔبفضي ا ٔلدم مجَـا تـس ا ٔلهخِاء ؿَهيم اًسالم؟‬

Who are the best of people after the Prophet s (peace be upon them)?

‫ و ٔبفضَُِا اًعحات ُة اًىصام ومه اذلٍن اجمتـوا تيخِيا ؿَََ اًعالت واًسال ُم و‬،‫ٔبفض ُي ا ٔلدم مجَـ ًا تـس ا ٔلهخِاء يه ا ٔلمة احملمسًة‬
.‫ و ٔبفضَُِم اخلَفاء ا ٔلرتـة‬،َ‫اًيور اذلي ٔبىز َل مـ‬
َ ‫بٓمٌوا تَ واثحـوا‬
The best of people after the Prophet s are the followers of Muhammad83 (peace be
upon him), and from amongst them the best are the honourable sahabah84 who
remained in the company of our Prophet (peace and blessings be upon him),
believed in him and followed the guidance that was sent with him. However, the

) 83 (
]110 :‫وف َوتَ ْن َه ْو َن َع ِن ال ُْم ْن َك ِر َوتُ ِْْمنُو َن بِاللَّ ِو } [آل عمران‬
ِ ‫َّاس تَأْمرو َن بِالْمعر‬
ُْ َ ُ ُ ِ ‫ت ل لن‬
ِ ْ ُ‫ { ُك ْنتم َخي ر أ َُّم ٍة أُ ْخ ِر‬:‫لقولو تعالي‬
َ َْ ُْ
( 84 )
َّ ‫ فَلَ ْو أ‬،‫َص َحابِي‬ َّ ِ َّ َ ‫ال النَّبِ ُّي‬ ِ‫ير‬
َ َ‫ ق‬،ُ‫ض َي اللَّوُ َع ْنو‬ ٍِ ِ
‫َح َد ُك ْم أَنْ َف َق‬
َ ‫َن أ‬ ْ ‫سبُّوا أ‬
ُ َ‫ «َلَ ت‬:‫صلى اهللُ َعلَْيو َو َسل َم‬ َ َ‫ ق‬:‫ال‬ َ ّْ ‫َع ْن أَبي َسعيد ال ُخ ْد ِر‬
.‫َّي َفوُ» رواه البخاري و مسلم‬ ِ َ‫ وَلَ ن‬،‫ َذ َىبا ما ب لَ َغ م َّد أَح ِد ِىم‬،‫ِمٌِّْ أُح ٍد‬
َ ْ َ ُ َ َ ً ُ َ
69
‫‪best of all of them are the four khulafa (Abu Bakr, Umar, Uthman and Ali – Allah is‬‬
‫‪pleased with them-)85.‬‬

‫ما ا ٕلرساء ما املـصاح؟ ‪95.‬‬

‫?‪What is isra and miraj‬‬
‫تيط‬ ‫اًيب ظىل هللا ؿَََ و سمل من مسجس مىة إىل املسجس ا ٔلك‪.‬يص يف اً ُلسْ س يف ًَةل‪ .‬وُشا ٌ‬
‫اثتت ّ‬ ‫سري ِ ّ‬
‫ا ٕلرساء ُو ُ‬
‫اًلصبٓن اًىصي‪ ،‬واملـص ُاح ُو ُظـودٍُ ثكل اٌََةل من املسجس ا ٔلك‪.‬يص إىل اًسمواث‪ ،‬وٕاجامتؿَ ابمل ٕال ا ٔلؿًل جرشًفا هلم تَ و‬
‫اًعادق فِجة ْمح ُ ُهل ؿىل ػاُصٍ ولٌ ُس خلْصة ذمن‬ ‫ذرب تَ ّ‬ ‫ذمىن ٔب َ‬
‫امص ٌ‬‫حادًر اًعحَحة‪ .‬وُشا ٌ‬ ‫إهصاما هل وكس زخت ذل اب ٔل ِ‬
‫اهة ثَلع ُؽ حبصنهتا يف دكِلة مساف ًة لً َ ْل َعـِا ُ‬
‫اًياس يف مائة ؿام‪ٔ ،‬بن ٍصف َؽ إىل اًسٌلء يف‬ ‫سري اًعري يف اًِواء‪ ،‬وجـي اًىو َ‬
‫َ‬
‫ساؿ ٍة َحدَحَ اذلي اظعفاٍ ؿىل ا ٔلانم‪ ،‬فِو ؿىل ك صئ كسٍص‪ ،‬وجك صئ ددري‪.‬‬
‫‪Isra refers to the going of the Prophet (peace be upon him) from the masjid in‬‬
‫‪Makkah to Masjid al-Aqsa in Quds at night. This has been established through the‬‬

‫( ‪) 85‬‬
‫ثم‬
‫َّديق َّ‬ ‫الس ََلم أَبُو بكر ال ّ‬
‫الَّ ََلة َو َّ‬‫((وأفضٌ النَّاس بعد النَّبِيين عَلَْي ِهم َّ‬ ‫قال اْلمام أبو حنيفة رحمو اهلل في ( فقو اْلكبر)‪َ :‬‬
‫ين‬ ‫ثم َعلي بن أبي طَالب المرتضى رضوان اهلل َعلَي ِهم أ ِ‬ ‫َّ‬
‫َُ َمع َ‬
‫ْ ْ‬ ‫َ‬ ‫ثم ُعِّْ َمان بن َعفان ذُو النورين َّ ّ‬ ‫اروق َّ‬ ‫عمر بن الْخطاب الْ َف ُ‬
‫َصحاب رسول اهلل إََِّل بِ َخير)‪َ .‬ع ِن اب ِن ُعمر ر ِ‬
‫ض َي‬ ‫ِ‬
‫ْ ََ َ‬ ‫عابدين ثابتين على الْحق َوَم َع الْحق نتوَلىم َُم ًيعا َوََل نذْكر أحدا من أ ْ َ َ ُ‬
‫صلَّى اهللُ َعلَْي ِو َو َسلَّم فَ نُ َخيّْ ر أَبَا بَ ْك ٍر‪ ،‬ثُ َّم عُ َمر بْ َن ال َخطَّ ِ‬ ‫ال‪ُ « :‬كنَّا نُ َخيّْ ر ب ين الن ِ ِ‬
‫اب‪ ،‬ثُ َّم‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫َّاس في َزَم ِن النَّبِ ّْي َ‬ ‫ُ َْ َ‬ ‫اللَّوُ َع ْن ُه َما‪ ،‬قَ َ‬
‫ض َي اللَّوُ َع ْن ُه ْم» رواه البخاري‪.‬‬ ‫ُعِّْما َن بن َع َّفا َن ر ِ‬
‫َ‬ ‫َ َْ‬
‫صلَّى اهللُ َعلَْي ِو َو َسلَّ َم؟ قَ َ‬ ‫َّاس َخي ر ب ع َد رس ِ ِ‬ ‫ْت ِْلَبِي أ ُّ‬ ‫ِ‬
‫الحنَفيَّ ِة‪ ،‬قَ َ‬ ‫ِ‬
‫ْت‪ :‬ثُ َّم‬‫ال‪« :‬أَبُو بَ ْك ٍر»‪ ،‬قُل ُ‬ ‫ول اللَّو َ‬ ‫َي الن ِ ْ ٌ َ ْ َ ُ‬ ‫ال‪ :‬قُل ُ‬ ‫َع ْن ُم َح َّمد ابْ ِن َ‬
‫ِِ‬ ‫ِ‬ ‫ال‪« :‬ثُ َّم ُع َم ُر»‪َ ،‬و َخ ِش ُ‬
‫ين» رواه البخاري‪.‬‬ ‫الم ْسلم َ‬‫ال‪َ « :‬ما أَنَا إََِّل َر ُُ ٌٌ م َن ُ‬ ‫ت؟ قَ َ‬ ‫ْت‪ :‬ثُ َّم أَنْ َ‬
‫ول ُعِّْ َما ُن‪ ،‬قُل ُ‬ ‫يت أَ ْن يَ ُق َ‬ ‫َم ْن؟ قَ َ‬
‫ت ِمنّْي‬ ‫ال لِ َعلِ ٍّي‪ :‬أَنْ َ‬
‫صلَّى اللَّوُ َعلَْي ِو َو َسلَّ َم قَ َ‬‫َن النَّبِ َّي َ‬ ‫َع ْن َس ْع ِد بْ ِن أَبِي َوقَّ ٍ‬
‫اص‪ ،‬أ َّ‬
‫وسى إَِلَّ أَنَّوُ َلَ نَبِ َّي بَ ْع ِدي‪ .‬رواه الترمذي‪.‬‬ ‫بِم ْن َِّل َِة ى ِ‬
‫ارو َن م ْن ُم َ‬ ‫َ َُ‬

‫الرٌُ ينتقص أحدا من أصحاب رسول اللَّو صلّى اللَّو عليو وسلم فاعلم أنو زنديق‪ ،‬وذلك‬
‫ازي‪ :‬إذا رأيت ّ‬
‫الر ّ‬
‫قال أبو زرعة ّ‬
‫الَّنادقة يريدون أن يجرحوا‬
‫أ ّن الرسول حق‪ ،‬والقرآن حق‪ ،‬وما ُاء بو حق‪ ،‬وإنما أدى ذلك كلو إلينا الَّحابة‪ ،‬وىَْلء ّ‬
‫والسنّة فالجرح بهم أولى (اَلصابة في تمييَّ الَّحابة) ‪.10/1‬‬
‫َهودنا ليبطلوا الكتاب ّ‬

‫‪70‬‬
Quran86. Meraj refers to him (i.e. the Prophet) ascending that very night from
masjid al-Aqsa to the heavens, and for the Prophets to come and gather in mala`i
al`a`la (highest place of Paradise) to honour them. This has been proven through
sahih (authentic) narrations87. This is an action which is possible, the truthful one
(peace be upon him) informed us regarding it and therefore it is necessary that we
keep this upon its apparent meaning, and this is not strange (like) that (of a) flying
bird in the sky, and that he breaks the stars by its movement in a second, such a
distance that men cannot travel even if they were to travel for 100 years. So for his
beloved, the one who He chose over the entire creation, to ascend to the heavens
in a short amount of time [is not farfetched], He has the power over everything and
is the Knower of all.

96. ‫ وُي ًعي زواة ظسكة احلي إىل املَت إذا ٔبُسي هل ذل؟‬،‫ادلاؾي ٔبو املسؾو هل‬
َ ‫ُي ًيفؽ ادلل ؿاء‬
Does supplication benefit the person who supplicates or for whom one is
supplicating, and does isal al-thawab (extending reward of righteous acts to others)
benefit the deceased when the living gifts it to the dead88.

.‫ والكٌُل انف ٌؽ ؾيسٍ ثـاىل ٌَحس وامل َِّت‬،‫معَوة‬

ٌ ‫اًخرض ُع إىل هللا ثـاىل‬
‫مصقوة فَِ و ادلؿا ُء و َ ل‬
ٌ ‫إن اًعسكة ٔب ٌمص‬
Charity is encouraged and supplicating to and turning to Allah is desired. Both of
these are beneficial before Him (the Exalted) for the living and the dead.

) 86 (
‫َّْى الَّ ِذي بَ َارْكنَا َح ْولَوُ لِنُ ِريَوُ ِم ْن آيَاتِنَا‬ ِِ ِِ ِ ِِ
َ ‫َس َرى بِ َع ْبده ل َْي ًَل م َن ال َْم ْسجد ال‬
َ ‫ْح َر ِام إِلَى ال َْم ْسجد ْاْلَق‬
ِ
ْ ‫{س ْب َحا َن الَّذي أ‬
ُ :‫قال اهلل تعالي‬
ِ ‫الس ِميع الْب‬
]1 :‫َّ ُير } [اْلسراء‬ َ ُ َّ ‫إِنَّوُ ُى َو‬
) 87 (
.‫راُع أول تفسير سورة اَلسراء من تفسير ابن كِّير لتقف علي ىذه اْلحاديث‬
) 88 (
ْ َ‫َّ َّدق‬
،‫ت‬ ْ ‫س َها َوأ َُر َاىا ل َْو تَ َكلَّ َم‬
َ َ‫ت ت‬ ْ َ‫ إِ َّن أ ُّْمي افْ تُلِت‬:‫صلَّى اهللُ َعلَْي ِو َو َسلَّ َم‬
ُ ‫ت نَ ْف‬
ِ َ َ‫َن رُ ًَل ق‬
َ ‫ال للنَّبِ ّْي‬
ِ َ ِ‫َعن َعائ‬
ُ َ َّ ‫ أ‬:‫شةَ َرض َي اللَّوُ َع ْن َها‬ ْ
»‫َّق َع ْن َها‬
ْ ‫َّد‬
َ َ‫ «نَ َع ْم ت‬:‫ال‬ َ َ‫َّ َّد ُق َع ْن َها؟ ق‬
َ َ‫أَفَأَت‬

71
 97. ‫ وُي ٌُل دامئان ٔبم ًيلعـا؟‬،‫ ونشل ؿشاة اًيار هَف ُو‬،‫ُي هـمي الية روحا ّين ٔبم جسٌل ّين‬
Are the blessings of Paradise spiritual or physical. Similarly, the punishment of
Hellfire how is it? Are they everlasting or do they come to an end?
َ‫ اكًدسخِح واًـحادت ورؤًة هللا ثـاىل وٕاؿالم‬،‫اًصوخ‬
‫فاًصوحاين ًخذلذ ل‬
‫ل‬ .‫ اًصوحاين والسٌلين‬:‫إن الية جض مت ُي ؿىل اًيـميني‬
،‫السٌلين واًـشاة اًصوحاين‬
ِّ ‫ واًيار جض متي ؿىل اًـشاة‬.‫ والسٌلين ًخذل ُذذ السم؛ اكلٔك واًرشة واً ِيّاكخ‬.‫جصضاٍ ؾهنم‬
.‫ وٌُل موجوداتن الٓن‬،‫ و ٔبَُوٌُل ذادلون فهيٌل‬،‫واًيـمي واًـشاة فهيٌل دامئ لًيلعؽ ٔبتس ًا‬
Paradise comprises of two types of blessings: spiritual and physical blessings.
Spiritual blessings is the enjoyment of the soul such as tasbeeh (praising Allah),
worshipping Allah, seeing Allah and being informed that Allah is pleased with him.
The enjoyment of the soul is such as eating, drinking and marrying. Likewise,
Hellfire comprises of two types of punishments: spiritual punishments and physical
punishments. The blessings of Paradise and the punishments of Hellfire will never
be intervened89, and their inhabitants will remain in there for ever90. Both Paradise
and Hell are in existence at this moment91.
98. ‫ وُي ًعي إىل حال جَسلط ؾيَ اًخاكًَف ؾيسٌُل؟‬،‫اًويل درحة اًيب‬
‫ُي ًحَف ل‬
Can a wali (friend of Allah) reach the status of a Prophet ?
ُ ًُ‫ط ؾيَ ا ٔبمص و اٍهنيي و‬
‫حاخ هل ما‬ ُ ‫لًحَُ ُف اًويل درجة ٍ ّهب من ا ٔلهخِاء ٔبظ ًال ولًعي اًـحس ما دام ؿاك ًال ابًل ًا إىل‬
ُ ‫حِر ٌس ُل‬
‫ فبٔول اًيعوص‬،‫ و من زمع ذل َن َف َص و نشل ٍى ُف ُص َمن َز َمع ٔبن ٌَرشًـة ابظي ًا خياًف ػاُصُا ُو املصاد ابحللِلة‬.‫صاء‬
.‫ و ابًض َاظني اًلوي و اًوتمَة‬،‫هكن زمع ٔبن املصاد ابملالكىة اً ُل َوي اًـلََة‬
ْ .‫اًلعـَة و محَِا ؿىل كري ػواُصُا‬
A wali (friend of Allah) can never reach the status of a Prophet nor can a person
ever be exempted from the commandments of Allah as long as he has sense and is
mature where he is exempted from the commandments (do‟s and don‟ts) and
permits for himself what he likes92. Whoever claims this, he will become a kafir.

) 89 (
]97 :‫اى ْم َس ِع ًيرا} [اْلسراء‬ ْ َ‫ { ُكلَّ َما َخب‬:‫لقولو تعالي‬
ُ َ‫ت ِز ْدن‬
) 90 (
]57 :‫ين فِ َيها أَبَ ًدا} [النساء‬ ِ ِ َ :‫لقولو تعالي في حق الفريقين‬
َ ‫{خالد‬
) 91 (
ٍ ِ‫س بْ ِن مال‬ ِ ِ ْ ‫ {واتَّ ُقوا النَّار الَّتِي أ ُِعد‬:‫ (اعدت للمتقين) و قولو‬:‫لقولو تعالي‬
،‫ك‬ َ ِ َ‫ َع ْن أَن‬،]131 :‫ين} [آل عمران‬ َ ‫َّت للْ َكاف ِر‬ َ َ
ِ ِ ِ ِ ِ ِ َ ‫ ب لَ َغ رس‬:‫ال‬
‫ فَلَ ْم أ ََر َكالْيَ ْوم في‬،‫َّار‬
ُ ‫ْجنَّةُ َوالن‬
َ ‫ت َعلَ َّي ال‬
ْ ‫ض‬ ِ
َ ‫ « ُعر‬:‫ال‬
َ ‫ب فَ َق‬َ َ‫َص َحابو ََ ْيءٌ فَ َخط‬ ْ ‫صلَّى اهللُ َعلَْيو َو َسلَّ َم َع ْن أ‬ َ ‫ول اهلل‬ ُ َ َ َ َ‫ق‬
.‫ض ِح ْكتُ ْم قَلِ ًيَل َولَبَ َك ْيتُ ْم َكِِّ ًيرا» رواه مسلم‬ َّ ‫الْ َخ ْي ِر َو‬
َ َ‫ َول َْو تَ ْعلَ ُمو َن َما أَ ْعلَ ُم ل‬،‫الش ّْر‬
) 92 (
72
Likewise, a person will become a kafir who thinks that the shari`ah has an inward
meaning which is contrary to the apparent meaning i.e. its literal meaning. He
interprets the definitive texts and bases them on their unapparent meanings, like a
person who thinks that angels refers to a high intelligence and shayateen (devils)
refer to a person who is highly deluded.
99. ‫ و من اجملهتسون اذلٍن اس خلص اًص ٔبي ؿىل اثحاؾِم؟‬،‫ما اجملهتس‬
Who is a mujatahid, and who are those mujtahideen whose opinions have to be
followed?
‫ و املٌلرس ًِا حبَر اندسة كوت ًفِم با ملعود اًضارع و اجملهتسون‬،‫اجملهتس ُو احملَط لمُـؼم كواؿس اًرشؾَة و ُهعوظِا‬
‫ و مال جن‬،‫ ٔبتو حٌَفة اًيـٌلن جن اثتت‬:‫ و مه‬،‫ و اجملهتسون اذلٍن اس خلص اًص ٔبي ؿىل اثحاؾِم و ا ٔلذش تلوهلم ٔبرتـة‬.‫نثريون‬
‫ و إمنا ادذار اًـٌَلء ثلََسَ ُولء ا ٔلرتـة دون كريمه‬.‫ و ٔبمحس جن حٌحي ريض هللا ؾهنم‬،‫ و محمس جن إدرٌس اًضافـي‬،‫ٔب ٍوس‬
ْ ‫ حيت هسرث اًلضااي اًيت مل ًُ َح ُِ ّ ٌُوا‬،‫ذمن تَ َف درج َة الاجهتاد ًىرثت ما اس خًدعوٍ من املسائي ثسخة لثفصقِم ذلل‬
‫ و‬،‫حوكِا‬
ُ ،‫ و ا ّٕل فصتٌل ٔبدي إىل ثَفِق‬.‫مـني مهنم إل ٌَرضورت‬
‫خيصح ؾن سواء‬ ٍ ‫ فِيحلي ثلََسُ واح ٍس‬:‫ًِيَ ْلي مشاُهبم إًَيا تعصًق اًخواحُص‬
.‫اًعصًق‬
A mujtahid is he who has encompassed the majority of the principles of sharia and
its texts, and is able to practise upon it in a way which enables him to understand
the objective of the lawmaker (Allah). And the mujtahidun are many. The- mujtahidun
whose following is accepted and whose opinion are taken are four: Abu Hanifah,
Malik, Ash Shafi`, and Ahmad Ibn Hanbal. The ulama have selected the following
of these four and not of others who have also reached the level of ijtihad due to the
magnitude of masaail (rulings) which they extracted, because of their dedication to
that, to an extent that there are very few cases whose judgements they did not
explain, and due to the transmission of their madhaahib (schools of thought) in a
manner of tawaatur (mass transmission). Therefore, it is necessary to follow any one
of them except due to necessity; otherwise, it may lead to talfeeq93 leading a person
to go astray from the right path.

‫ الموت‬:‫] اي‬99 :‫ين } [الحجر‬ ِ َ ‫ك حتَّى يأْتِي‬

ُ ‫ك الْيَق‬َ َ َ َ َّ‫{وا ْعبُ ْد َرب‬
َ :‫قولو تعالي‬
) 93 (
‫ و ذلك بأن يلفق في قضية واحدة بين‬.‫ علي كيفية َل يقول بها أحد من أىٌ العلم‬،‫ أو تَّرف‬،‫ ىو القيام بعبادة‬:‫التلفيق‬
‫ و‬،‫ كمن توضا فمسح بعض َعر رأسو مقلدا لإلمام الشافعي‬،‫ يتولد منها حقيقة مركبة َل يقول بها احد‬،‫القولين أو أكِّر‬
.‫ فإن وضوءه علي ىذه الهيئة حقسقة مركبة لم يقٌ بها كَل اَلمامين‬،‫بعد الوضوء مس أُنبية مقلدا لإلمام أبي حنيفة‬
73
 ‫‪100.‬‬ ‫مل ادذَف اجملهتسٍن يف اًحـغ املسائي؟‬
‫?‪Why do the mujtahideen differ is some rulings‬‬
‫إن امل ُ َ‬
‫جهتسٍن مل خيخَفوا يف بظول ّ ِادلٍن ول يف برماث فصوؿَ ٔبظ ًال‪ً ،‬ثحوهتا ابدللل اًلعـَة‪ .‬وٕامنا ادذَفوا يف اًحـغ‬
‫فك مهنم تشل وسـَ يف‬ ‫حرصُا والادذالف فهيا سِي ّ‬ ‫خُرس ُ‬‫املسائي اًفصؾَة ًـسم زُحوث ٍّهط فهيا؛ اذ الزئَاث لً ُ‬
‫جص ًسـََ يف‬ ‫ظاة مهنم فهل ٔب ْجصان‪ ،‬ومن ٔبدعبٔ مهنم فهل ٔب ٌ‬ ‫حبسة ما ػِص هل مفن ٔب َ‬‫اس خرصاح ُحوكِا من اًىذاة واًس ية َ‬
‫إػِار اًعواة تلسر وسـَ‪ .‬وادذالف ا ٔلمة رمح ٌة ً ٔلمة ٔلهَ ادذالف يف ٔبمور فصؾَة والادذالف فهيا ُ‬
‫ًوجة اًُ ْ َ‬
‫ُرس‬
‫حوط ٔبو‬ ‫ٕوسان ً ِمع َي لما ُو ا ٔل ُ‬
‫ٌرس‪ ،‬وٕال فِـمي لما ُو ا ٔل ُ‬ ‫ؿىل اًياس‪ ،‬وؿسم ُوكوؾِم يف احلصح واًحبٔس فإذا اضْ ُعص ال ُ‬
‫ا ٔلحصي وا ٔلػِص‪.‬‬
‫‪Verily the mujtahidun (experts in the science of Islamic Law ) neither differed in the‬‬
‫‪principles of deen nor in the foundations of its branches because of its‬‬
‫‪establishment through absolute evidence. They only differed in a range of‬‬
‫‪peripheral issues due to the absence of a decisive text regarding it; for‬‬
‫‪encompassing the fine details is not possible, and difference of opinion is a source‬‬
‫‪of mercy, and every one of them (mujtahidun) spent his utmost energy in extracting‬‬
‫‪the ruling from the Quran and Sunnah according to what was evident to them94.‬‬
‫‪Therefore whoever was correct then for him is two rewards, and whoever erred‬‬
‫‪then for him is a single reward due to his attempt in extracting that which is correct‬‬
‫‪according to his capability. Difference of opinion is a source of mercy for the‬‬
‫‪ummah, and it necessitates ease upon the people and prevents them from falling in‬‬
‫‪difficulty and hardship. So whenever a person is in a dire situation he may act upon‬‬
‫‪that which is easy, otherwise he may act upon that which is precautionary or‬‬
‫‪appropriate or that which is more clear.‬‬
‫‪101.‬‬ ‫ما ٔبرشاط اًساؿة؟‬
‫?‪What are the signs of the Last Hour‬‬
‫مور مهنا ادل ّج ُال وُو ر ُج ٌي ٔبؾور خيصح يف دف ٍة من ادلٍن و‬
‫(اًـالماث ادلا ُل ؿىل كُ ْص ِة كِارما جس ًا) ٔب ٌ‬
‫ُ‬ ‫ٔبرشاط اًساؿة‬
‫ػِور دات ٍة من‬
‫ضـَف الٕميان واًَلني‪ .‬ومهنا ُ‬ ‫تـغ اًـجائة وًددـَ من اكن َ‬ ‫إدابر من اًـمل و ًَسؾي ا ٔلًوَُة و ًُؼِص َ‬
‫ـصف با ٔبهنم مومن‪ .‬ومن اكن اكفصا جـَت هل ؿالمة‬ ‫َت هل ؿالم ًة ًُ ُ‬ ‫ا ٔلرض ث َـ ِ ّ ُمل اًياس يف وجوُِم‪ ،‬مفن اكن مومٌ ًا َج َـ ْ‬
‫اًياس تبٔحواهلم‪ .‬ومهنا ظَو ُع اًضمس من امللصة ًوم ًا من ا ٔلايم وًًس لس حِيئ ٍش ُ‬
‫ابة اًخوتة و‬ ‫اكفص‪ .‬وح ِلكّ ُم َ‬
‫ًـصف با ٔبهَ ٌ‬
‫لثلدي من ٔبحس‪ .‬ومهنا دصوح ًبٔجوح ومبٔجوح ومه جِ ٌي من اًياس ٔبنرثوا اًفساد يف ا ٔلرض يف اًزمن اًلاجص وملا وظي‬
‫مضَق جدََ ْني فدين فَِ س ّس ًا ؿاًَا جس ًا من‬ ‫إىل انحِهتم ذو اًلَ ْصهني صاك مهنم جرياهنم إًََ‪ .‬فصيث حلاهلم واكن ِّ‬
‫املوظي تُهنم ٌ‬

‫( ‪) 94‬‬
‫ول‪« :‬إِذَا ح َكم الحاكِم فَاُتَ ه َد ثُ َّم أَصاب فَ لَوُ أَُر ِ‬
‫صلَّى اهللُ َعلَْي ِو َو َسلَّ َم يَ ُق ُ‬ ‫اص‪ ،‬أَنَّوُ س ِمع رس َ ِ‬
‫ان‪،‬‬ ‫َْ‬ ‫َ َ‬ ‫َ َ َ ُ ْ َ‬ ‫ول اللَّو َ‬ ‫َ َ َُ‬ ‫الع ِ‬ ‫َع ْن َع ْم ِرو بْ ِن َ‬
‫َُ ٌر» رواه البخاري و مسلم‪.‬‬ ‫َوإِ َذا َح َك َم فَ ْ‬
‫اُتَ َه َد ثُ َّم أَ ْخطَأَ فَلَوُ أ ْ‬
‫‪74‬‬
 ‫حسًس و ٔبفصغ ؿَََ اًصظاص املشاة فعار سسّ ًا حمىٌلً ٔب ْمَس لًخُرس ه ْلدَ ولظـو ُد ؿَََ فإذا حان ٔبوان دصوهجم اهفذح‬
ِ ّ ‫ فَ َُِ َجبٔ إىل مولمه يف َرفْؽ‬،‫ وٍىرث فسادمه يف ظوًِا واً َـ ْصض‬،‫اًسس ثسخة من ا ٔلس حاة فِيدرشون يف ا ٔلرض‬
‫رشمه و‬
‫ ومهنا ىزول ؿُيس ؿَََ اًسالم وذل حِامن حىرث يف املسَمني اًفنت وثخَوايل ؿَهيم‬.‫رضرمه فهيَىِم وًليض لم ْحو ٔبثصمه‬
.‫ و ُ َخيَ ُط اًياس من ا ٔلُواء و ا ٔلُوال‬،‫ وًل ُذي ادلجال‬.‫ وٍىضف ؾهنم ك ُمَمة‬،‫احملن فِخويل ٔبمور ُشٍ ا ٔلمة‬
ُ
From among the signs of the Last Hour are: the Dajjal95, he is a man, blind in one
eye. He will emerge at a time when the religion will be taken lightly and people will
have turned away from sacred knowledge. He will claim divinity and will show
some wonders. He will be followed by those who are weak in their belief and
conviction. From among the signs of the Last Hour is the appearance of an
animal96 (beast) from earth, he will recognise people from their faces, those that are
believers he will assign them a sign showing that they are believers, and those that
are disbelievers, he will assign them a sign showing that they are disbelievers. He
will inform people about their situations. From among the sigs of the Last Hour is
the rising of the sun from the West97. That day the doors of repentance will close
and no one‟s repentance will be accepted. Another sign is the appearance of yajooj
and majooj98, they are a type of people who created a lot of corruption upon the
earth in ancient history. When Zul Qarnain arrived to their place, their neighbours
complained to him. He fell pity for their condition, they were residing between
two narrow mountains so he built a high wall made from iron and pored over it
molten copper. It became a strong barrier not easy to perforate and not to climb
over it. When the time comes for them to emerge the barrier will be removed one
way or the other and they will spread over the earth. They will create corruption on

) 95 (
،‫ أََلَ إِنَّوُ أَ ْع َوُر‬،‫اب‬ َ ‫ « َما بُِع‬:‫صلَّى اهللُ َعلَْي ِو َو َسلَّ َم‬
َ ‫ث نَبِ ّّي إََِّل أَنْ َذ َر أ َُّمتَوُ اْلَ ْع َوَر ال َك َّذ‬ َ ‫ال النَّبِ ُّي‬ َ َ‫ ق‬:‫ال‬ ِ‫سر‬
َ َ‫ ق‬،ُ‫ض َي اللَّوُ َع ْنو‬ َ ٍ َ‫َع ْن أَن‬
.‫وب َكافِ ٌر» رواه البخاري‬ ِ
ٌ ُ‫ َوإِ َّن بَ ْي َن َع ْي نَ ْيو َم ْكت‬،‫س بِأَ ْع َوَر‬ َّ ِ
َ ‫َوإن َربَّ ُك ْم ل َْي‬
) 96(
:ٌ‫َّاس َكانُوا بِآيَاتِنَا ََل يُوقِنُو َن} [النم‬ َ ‫َن الن‬ َّ ‫ض تُ َكلّْ ُم ُه ْم أ‬ِ ‫{وإِذَا َوقَ َع الْ َق ْو ُل َعلَْي ِه ْم أَ ْخ َر ُْنَا ل َُه ْم َدابَّةً ِم َن ْاْل َْر‬
َ :‫قال اهلل تعالي‬
]82
) 97 (
‫ت ِم ْن‬
ْ ‫ فَِإذَا طَلَ َع‬،‫س ِم ْن َمغْ ِربِ َها‬ َّ ‫اعةُ َحتَّى تَطْلُ َع‬
ُ ‫الش ْم‬ َ ‫الس‬
َّ ‫وم‬ ُ ‫ " ََل تَ ُق‬:‫ال‬َ َ‫صلَّى اهللُ َعلَْي ِو َو َسلَّ َم ق‬ ِ َ ‫َن رس‬
َ ‫ول اهلل‬ ُ َ َّ ‫َع ْن أَبِي ُى َريْ َرةَ أ‬
}‫يمانِ َها َخ ْي ًرا‬ ِ ْ ‫ت ِمن قبٌ أَو َكسب‬ َ ‫َُ َمعُو َن فَ يَ ْوَمئِ ٍذ‬
َ ِ‫ت في إ‬ َ َ ْ ُ ْ ْ ْ َ‫آمن‬ َ ‫َم تَ ُك ْن‬ َ ِ‫سا إ‬
ْ ‫يمانُ َها ل‬ ً ‫{َل يَ ْن َف ُع نَ ْف‬ ْ ‫َّاس ُكلُّ ُه ْم أ‬
ُ ‫آم َن الن‬ َ ‫َم ْغ ِربِ َها‬
‫ رواه مسلم‬.]158 :‫[اْلنعام‬
) 98 (
ِ ِ ِ ٍ ‫ت يأُْوج ومأُْوج وىم ِمن ُك ٌّْ ح َد‬ ِ
َ ‫ْح ُّق فَِإذَا ى َي ََاخ‬
ٌ‫َّة‬ َ ‫ب ال َْو ْع ُد ال‬
َ ‫) َواقْتَ َر‬96( ‫ب يَ ْنسلُو َن‬ َ ْ ْ ُ َ ُ ُ َ َ ُ ُ َ ْ ‫{حتَّى إِذَا فُت َح‬ َ :‫قال اهلل تعالي‬
]97 ،96 :‫ين} [اْلنبياء‬ ِِ ٍِ ِ ِ َّ َّ‫أَب‬
َ ‫ين َك َف ُروا يَ َاويْ لَنَا قَ ْد ُكنَّا في غَ ْفلَة م ْن َى َذا بَ ٌْ ُكنَّا ظَالم‬
َ ‫ار الذ‬
َُْ
75
the earth from the east to the west and from the north to the south. The people of
earth will turn to their Master (Allah) to remove their evil and oppression, so Allah
will destroy them and he will decide to eliminate their trace. And from among the
signs is the descension of Isa (peace be upon him). This is when most of the
Muslims will be in fitna and they will be faced with continuous tribulations. The
actions of this ummah will be overtaken. Thereafter, all adversities will be removed
from the people, the Dajjal will be killed, and the people will be saved from the
horrors99.
102. ‫من اًسـَس؟‬
Who is fortunate?
ٍ‫ امل ُ ْـ ِصض ؾن َزذارف ُش‬،‫ املخح ُؽ ٌَرشًـة ػاُص ًا وابظي ًا‬،‫احلق وحلوق اخلَق‬
ِ ّ ‫املومن اًعال اًلامئ حبلوق‬
ُ ‫اًسـَس ُو‬
‫ وسبٔهل س ححاهَ ٔبن ًُو ِفّلٌا ذلل و ْجيـَيا من اًساًىني يف ٔبحسن‬.‫ ومن هل احلس ين وزايدت‬.‫اًعاحة اًسـادت‬
ُ ‫ فِو‬.‫ادلار‬
.‫ وؿىل ٔبرشف ٔبهخِائَ ٔبزيك اًخحَاث‬.‫املسال واذلس هلل اذلي تيـمخَ ثُت اًعاحلاث‬
The fortunate one is the pious believer, an upholder of the rights of Allah and the
rights of the creation, a follower of the shari`ah outwardly and inwardly, one who
turns away from the ornaments of this world, for he is the fortunate one and he is
the one for whom there is goodness and more100. We ask Allah to inspire us to that
and to make us from the followers of the best tradition. And praise be to Allah,
through whose blessings good acts are completed, and may the purest of salutation
be upon the most gracious of Prophets (Muhammad sallallahu alayhi wa sallam).
) ‫( مت‬

) 99 (
ِ ‫ لَي‬،ِ‫ «والَّ ِذي نَ ْف ِسي بِي ِده‬:‫اهلل صلَّى اهلل َعلَي ِو وسلَّم‬
‫وَ َك َّن أَ ْن يَ ْن َِّ َل‬ ِ ‫ول‬ ُ ‫ يَ ُق‬،َ‫ أَنَّوُ َس ِم َع أَبَا ُى َريْ َرة‬،‫ب‬
ِ ّْ‫سي‬
ُ َ َ َ ََ ْ ُ َ ُ ‫ال َر ُس‬
َ َ‫ ق‬:‫ول‬ َ ‫َع ِن ابْ ِن ال ُْم‬
‫ال َحتَّى‬ ُ ‫يض ال َْم‬ ِ ِ َ ‫ وي‬،‫ْخ ْن َِّير‬ ِ ِ َّ ‫ فَ ي ْك ِسر‬،‫فِي ُكم ابن مريم صلَّى اهلل علَي ِو وسلَّم ح َكما م ْق ِسطًا‬
ُ ‫ َويَف‬،َ‫ض َع الْج َّْيَة‬ َ َ َ ‫ َويَ ْقتُ ٌَ ال‬،‫يب‬ َ ‫الَّل‬ َ َ ُ ً َ َ ََ َْ ُ َ َ ََْ ُ ْ ْ
.‫اح َدةُ َخ ْي ًرا ِم َن الدُّنْ يَا َوَما فِ َيها) رواه مسلم‬
ِ ‫السج َدةُ الْو‬
َ ْ َّ ‫َح ٌد َو َحتَّى تَ ُكو َن‬ َ ‫ََل يَ ْقبَ لَوُ أ‬

) 100 (
‫ و‬.‫ أي رؤية اهلل تعالي‬،‫ و زيادة‬،‫ أي الجنة‬:‫ و الحسني‬،]26 :‫ادةٌ } [يونس‬ َ َ‫ْح ْسنَى َوِزي‬ ِ َّ
ُ ‫سنُوا ال‬ َ ‫َح‬
ْ ‫ين أ‬
َ ‫ {لذ‬:‫قال اهلل تعالي‬
ٍ ‫ك َعطَاء غَي ر مج ُذ‬
}‫وذ‬ ْ َ َْ ً َ ُّ‫ض إََِّل َما ََاءَ َرب‬
ُ ‫ات َو ْاْل َْر‬
ُ ‫الس َم َاو‬
َّ ‫ت‬ِ ‫ {وأ ََّما الَّ ِذين سعِ ُدوا فَِفي الْجن َِّة َخالِ ِدين فِ َيها ما َدام‬:‫قال تعالي‬
َ َ َ َ ُ َ َ
.‫] أي غير مقطوع‬108 :‫[ىود‬
76
77
78
 The actual work was collated by the late author based on his answers on a
selection of some 102 theological questions. The topics chosen were all
related thematically to a unique aspect of Sunni Islamic creed and how
they may inspire the Muslim reader to envisage the aspiration of
contemplating on the beliefs related via divine origin.

The author has not only referred back to the noble verses of the Holy
Qur‟an, but has also given copious quotes and references back to the
sayings of the Holy Prophet Muhammad (sallallahu alaihi wa sallam) in
the footnotes.
Abul Hasan Hussain Ahmed
Darul-Tahqiq, London

This book comprises questions and answers related to our beliefs in

relation to Allah and His attributes, His books, His angels, His
messengers, the day of resurrection, heaven and hell and many other
relevant topics.

This book is basic, easy to understand and ideal to learn basic beliefs from
and to use to teach children without going into the intricacies of theology.

Mufti Hanif Patel

Askourimam, Blackburn

About the translator

(Moulana) Hafizurrahman Fatehmahomed was born and raised in
Netherlands. He graduated from Jamiatul Ilm Wal Huda, Blackburn, UK
and thereafter travelled to Darul Iftaa Mahmudiyyah, Durban, South Africa,
to train as a Mufti under Mufti Ebrahim Desai and Mufti Husain Kadodia
(may Allah preserve them both. Ameen).

79