Islahul Aqaid

Beliefs of the Ahl al-Sunnah wa al-Jamā’ah
BELIEFS OF THE
AHL AL-SUNNAH
WA AL-JAMĀ’AH
CONTENTS
 Aqā’id (Beliefs) – Importance…4
 Beliefs regarding Allāh …7
 Beliefs regarding the Messengers…15
[1]
 Beliefs regarding Rasūlullāh …20

 Hayātul Ambiyā…21
 Tawassul…22
 Beliefs regarding the Angels and Jinn…24
 Beliefs regarding the Divine Scriptures…25
 Beliefs regarding the Sahābah …26
 Beliefs regarding the Auliyā…29
 Beliefs regarding the Barzakh…30
 Beliefs regarding Qiyāmah…32
 Major and Minor Signs…32
 Belief regarding Qadr (predestination)…44
 Taqlīd…45
 Tasawwuf…49
 Īmān…50
 Kufr…51
 Istihzā and Istikhfāf…56
 Shirk…57
 Some types of Shirk…57
 Bid’ah – Innovation…59
 Superstition…61
 Fortune telling…62
 Magic…63
 Charms, beads and Omens…63
 Dedicating an animal to those besides Allāh…64
 Major Sins…65
 Prescriptions to leave this world with īmān…70
 Bibiliography…74
[2]
‫من كان آخر كالمه ال إله إال هللا دخل الجنة‬
AQĀ’ID - IMPORTANCE
From the Qur’ān and Hadīth, we learn that the most valuable
treasure is īmān and the greatest calamity is kufr (disbelief).
Everlasting success is the result of īmān while everlasting loss
is the consequence of kufr (disbelief).
[3]
Allāh  states, “It is He who has created you. However, some

amongst you are kāfir (disbelievers), and some amongst you
are believers.” (Taghābun: 2)
Mankind is divided into two groups. One is the disbeliever who

is ungrateful to Allāh . He has been ungrateful, rebelled and
made treason against his Creator. For him is everlasting
punishment in the hereafter. As for the believer, he submits to
the command of Allāh . He is grateful, accepts the sovereignty
of Allāh  and affirms His rule. For the believer, the reward is
great. He has been promised lofty mansions in the gardens of
Paradise, peace and perpetual happiness.
Righteous deeds are only acceptable to Allāh  if īmān is

present. Without correct beliefs, righteous deeds are not
accepted for reward in the hereafter. Allāh  states, “Whoever
practises righteous deeds, be it male or female, while he (or
she) is a believer, verily they will enter Jannah.” (Nisā: 124)
The first question posed to a person in the grave will be

regarding beliefs.
As far as those whose beliefs are not correct i.e. the
disbelievers, their righteous deeds will not be acceptable in the
court of Allāh  in the hereafter.
Aqā’id (beliefs) are like roots, and actions are like the branches.
Just as how branches grow because of the roots, similarly
beliefs are the source of actions. Thus the greatest and most
[4]
imperative obligation on man is to correct his beliefs and to

cleanse himself of wrong ideologies. He should adorn himself
with good actions and try to earn Allāh’s pleasure, which in fact
is the prime object of coming into this world.
Secondly, one must realise that from all the religions, Islām is
the chosen religion by Allāh  Himself and the rightful
inheritors and true followers of Islâm are the Ahl al-Sunnah wa
al-Jamā’ah. These two facts are proven theoretically and
logically.
Thirdly, one has to understand what the beliefs of the Ahl al-
Sunnah wa al-Jamā’ah are. Their beliefs are those which Nabī 
taught to the sahābah , and all of them remained steadfast on
these beliefs without any difference. Later on, people
introduced new beliefs and divided into many factions and
groups. Nevertheless, the Ahl al-Sunnah wa al-Jamā’ah
remained staunch on the beliefs of the sahābah  and did not
devise their own belief structure. These are the same beliefs
found in the Qur’ān and ahādīth.
Since the need for correct aqā’id is essential for salvation, this
servant was instructed by my honourable and illustrious
ustādh and Shaykh, Hadrat Moulana Abdul Hamīd Saheb to
prepare a booklet which could be read in Ramadhān for the
mu’takifīn, regarding correct beliefs in accordance to today’s
times. We beseech Allāh  to accept this humble effort and
[5]
make it a means of my salvation as well as those who benefit

from it. Amīn!
Prepared by: Moosa Kajee

Darul Uloom Azaadville
30 Rabi al Awwal 1435
1 February 2014
[6]
BELIEFS REGARDING ALLĀH 

Belief 1: Allāh  was always in existence and will always remain
in existence. Allāh  is the Ever-Living. The whole universe was
non-existent. When Allāh  created the world, it came into
existence. In many verses of the Qur’ān, Allāh  declares that
He has created the world. The world did not come into
existence by itself or by any Big-Bang. The perfect
administration and regulation of the universe speaks for itself,
by testifying that our Creator and Supervisor is an extremely
Knowledgeable, Wise, Powerful and Mighty Being.
A few logical examples:
A person looks at a book which is beautifully penned i.e. the

book is extremely beautiful and the language there-in very
eloquent. Logically, he will realise that this is not the result of
ink and its coincidental and accidental movements, but the
work of an experienced and expert author and calligrapher.
A person looks at a beautiful palace, which has numerous

spacious and impressive rooms, extremely beautiful carpets
and lights, as well as equally attractive springs and fountains.
Only a foolish person will claim that this is the result of the co-
incidental mixing of sand and water. Any intelligent person will
be forced to exclaim that this is the work of expert engineers
and builders.
[7]
When looking at a watch, one observes all the intricate parts

within it. He then notes the accurateness of its movements and
its meticulous functioning. The obvious conclusion will be that
the watch has been constructed by an expert watch-maker. If
someone claims that a blind, deaf and dumb person, who has
no knowledge or understanding of watch-making, is the one
who constructed this watch, then no sane person will accept
this conclusion. Alternatively, if some-one claims that it is a
result of co-incidental and accidental movements of matter
which gave rise to the form of the watch, and then after further
movements of this matter, all the intricacies of this watch was
formed, all these parts got together by themselves and started
functioning, giving correct time, then he will be regarded as
insane.
The perfect movement, functioning and existence of the entire

universe all point to the existence of a Most Powerful, All-
Knowing, All-Seeing, All-Hearing, Most Wise being.
A few incidents:
1. Once a group of atheists came to Imām Abū Hanīfah 

with the intention of killing him. The Imām asked them
what they would say about a person who claims that he
sees a ship laden with goods sailing on the sea, and it
takes goods from one end to the other. The ship
navigates the waves perfectly and there is no sailor to
steer the ship. The goods get loaded on and off the ship
[8]
by itself. They replied that it is such a nonsensical

contention that no sane human would accept it. Imām
Abū Hanīfah  told them, “Pity on your intelligence! If a
ship cannot sail and operate without a sailor, how can
this entire universe operate without an operator?”
Upon hearing this, all of them were embarrassed. They
repented and accepted Islām at the Imām’s hands.
2. Someone once asked Imām Mālik  for the proof of a
creator. He replied by indicating towards the face and
said that the face of a man is small and yet it consists of
eyes, nose, tongue, cheeks, lips, etc. Notwithstanding
this, no two person’s faces are the same. The voice,
mannerisms and habits of each person is unique. In
short, the fact that every person’s features and profiles
are not alike, nor are their voices, tones, habits and
characters alike, proves that this is definitely the work
of a supreme Creator, who has blessed each person with
his own uniqueness, which differs from others. This can
never be the work of matter or molecules, nor can it be
pure coincidence.
3. An atheist asked Imām Shāfi’ī  for the proof of a creator.
He replied that one must look at the leaves of a mulberry
tree. The taste, colour and smell of all of them are alike,
but when a silkworm eats there from, silk is produced;
when a bee eats there from, honey is produced; when a
sheep eats there from, it ejects it as droppings; and
when a deer eats there from, musk is produced. All these
different things are made from one and the same source.
[9]
It is obvious that all these different products are the

result of an All-Knowing, Most Powerful Creator. These
are certainly not the result of ‘natural occurrences.’ If it
were, then the result would have all been the same.
Belief 2: Allāh  is one. He  is not in need of anyone. He  has

not begotten any children, nor was He begotten. There is
absolutely no comparison to Allāh . Allāh  is the epitome of
all perfect qualities. Whatever comes to our small minds and
imaginations, Allāh  is beyond that and supersedes
everything.
Belief 3: There is nothing similar to Allāh , and He  is

completely unique. He  has no partner. There is none equal to
him in His Being, attributes and actions. Only He  is worthy of
worship. To worship anyone besides Him is severe rebellion
which is referred to as shirk (polytheism).
Belief 4: Nothing happens without the will of Allāh . Not a

single leaf can move without His will. The example of the
system of the world is unlike a watch which has been wound
after which the winder has no choice in controlling its
movement, but its example is like a person who is physically
moving the hands of the clock, and it’s moving and stopping is
entirely in his control. This is how Allāh ’s system of the world
operates. Allāh  has not given anyone the choice to carry out
His tasks, as kings appoint people to do their work. The king’s
representatives are then able to do their work without the
[10]
consent of the king. Allāh  is free from this. For example, the
angel of death has the duty of extracting lives, but he has no
choice until the command of Allâh  arrives. Similarly, Allāh 
sent the Ambiyā  to guide mankind, but guidance lies in His
control. In short, every affair is in Allāh’s control. He gives
benefit and harm. No witchcraft, magic, sangomas, and evil
spirits of the ancestors can cause one to die or cause harm to
anyone. Everything happens only by the permission of Allāh .
Belief 5: Allāh  knows everything. No atom or speck in the

universe is concealed from His  knowledge. His knowledge is
so encompassing that there never is, was, or will ever be even
the slightest change or adulteration in it. Nothing of the future
and past and every other aspect of time and place is out of the
knowledge of Allāh . His quality of knowledge is unlimited.
Everything is encompassed in the knowledge of Allāh  at
every moment. He  listens to everything’s voice and call,
whether it is in the heavens or earth. He  even hears the
sounds of the movements of the smallest ant that moves
beneath the seven earths. He  hears the sound of the entire
universe at one and the same time. The sound of one thing does
not overcome or interrupt the sound of another in His hearing.
He  sees everything in the universe at one and the same time.
No screen or darkness can ever separate His sight from it.
Belief 6: He  is the most loving, most kind and most merciful.

He  does as He pleases. He  speaks. He  is kind to His
servants. He  is the True Sovereign. Only He  protects His
servants from calamities. He  alone is the Owner of respect.
[11]
He  is most exalted. He  forgives sins. He  is All-Powerful.

He  has power over everything. He  grants in abundance. He
 distributes sustenance – He  straitens sustenance for
whomsoever He  wishes, and He  expands sustenance for
whomsoever He  wishes.
He  lowers and elevates whomsoever He  wishes. He 

honours and disgraces whomsoever He  wishes. He  is most
just. He  is most tolerant. He  is most appreciative of service
rendered to Him. He  accepts duās (supplications). He 
encompasses everything. No work of His is void of wisdom. He
 fulfils the needs of all. He  had initially created all, and He 
will create all a second time on the Day of Judgement. Only He
 grants life and death. All can recognize Him  by means of His
signs and actions, but no-one can comprehend the reality of the
Being and qualities of Allāh . He  accepts the repentance of
the sinners. He  punishes those deserving punishment. He 
grants guidance. He  does not sleep, nor does slumber
overcome Him. He  does not tire by looking after the entire
universe. He  maintains all things.
Belief 7: Allāh  is the Creator of effects, qualities and

specialities of elements just as He  is the creator of the
elements itself. For example, just as He  created fire and
water, He  created heat in the fire and coolness in the water.
If for any reason, He wishes to remove these qualities, He  has
the full ability to do so.
[12]
Belief 8: Allāh  is the creator of good and evil. Whilst He  has

created both, He prefers the good over the evil. Darkness and
light, cleanliness and filth, angels and devils, pious and impious
are all His creations. He  prefers the good over the bad.
However, to attribute only evil to Allāh  is contrary to respect
and etiquette. It is inappropriate to say that Allāh  is the
creator of evil or the creator of filth and swine. One should
rather say, “Allāh  is the creator of everything.”
Belief 9: Allāh  is free from the qualities of the creation. He 

possesses all qualities of perfection. He  is pure and free from
all faults, deficiencies and innovations. He  is not restricted to
a body or matter, neither to place or time. He  is free from
temporary qualities like sitting, walking, eating, drinking,
sickness, health, grief, old-age and youth etc. In His existence,
there is no consideration of place or time. All these are
creations of His. He  is free from limbs and body parts. In the
Qur’ān and hadīth where-ever such qualities are mentioned,
then one of the following two approaches can be adopted:
1. The meaning is known only by Allāh  and only He 

knows their reality. We believe in it without delving into
their meaning. This is a better course of action. In the
Qur’ān Sharīf, Allāh  declares, “It is He who has sent
down to you, [O Muhammad], the Book; in it are verses
[that are] precise - they are the foundation of the Book -
and others unspecific. As for those in whose hearts is
deviation [from truth], they will follow that of it which
[13]
is unspecific, seeking discord and seeking an

interpretation [suitable to them]. And no one knows its
[true] interpretation except Allah. But those firm in
knowledge say, "We believe in it. All [of it] is from our
Sustainer." And no one will be reminded except those of
understanding.”
2. An appropriate meaning can be rendered, by which one
can understand them. (For example, reference to "the
hand of Allāh" is made in the Quran. It is best to leave
the meaning of this to the knowledge of Allāh  and to
keep silent about it. If this course is not adopted, then
some appropriate meaning should be given, e.g. "hand"
refers to power. One should not regard this meaning as
the true or only meaning. Instead, one should regard
this meaning as a possible explanation. Giving
explanations to words of this sort is not the work of
everyone, but should be left to the learned scholars.)
Belief 10: Allāh  has comprehensive knowledge of all

conditions that prevail in the world (whether good or bad)
before it even occurs, and He  creates all conditions according
to His knowledge. This is referred to as taqdir (predestination).
There are many wisdoms in creating evil which few
understand.
Belief 11: Allāh  has blessed man with the faculty of intellect
and will, due to which man carries out actions of virtue and sin
by his own choice. Man does not possess the ability to create
his own actions. Rather they are created by Allāh  due to
[14]
man’s choice. Allāh  is displeased when a person chooses to

sin and pleased when he chooses to do acts of virtue.
Belief 12: Allāh  has not commanded His servants to carry out
such actions which are beyond their capabilities.
Belief 13: There is nothing binding upon Allāh . Whatever

favours He  showers upon us is solely due to His Grace.
BELIEFS REGARDING THE MESSENGERS
Belief 1: The Ambiyā  are the pure and chaste servants of Allāh
, who were sent by Allāh  to guide His servants, so that the
creation be brought closer to Allāh  and onto the straight path,
and they be saved from deviation. They were human beings
and possessed all human propensities and qualities. They
received knowledge directly from Allāh  called wahī
(revelation). They possessed the greatest knowledge in their
times and amongst their people.
Belief 2: To be a messenger of Allāh  (i.e. a nabī or rasūl) is a

special gift of Allāh . It can never be acquired or earned
through striving or effort. Allāh  chooses for this task
whomsoever He wills.
[15]
Belief 3: It is necessary to believe in and honour all the Ambiyā

. To reject even one nabī is tantamount to rejecting all the
Ambiyā , since all the Ambiyā taught the same principles,
even though they differed in subsidiary matters.
Belief 4: All the Ambiyā  are pure and chaste servants of Allāh
. They are free from major and minor sins, due to which they
are referred to as ‘ma’sūm’ (sinless). This belief is part of Imān.
If the Ambiyā  were not pure and free from sin, Allāh  would
never have ordered their implicit and absolute obedience. He 
would not have equated obedience to them as obedience to
Him . If any slip-up occurs in a nabī, due to forgetfulness or by
mistake, then we will attribute it to an outside factor and not as
an inherent fault. The natural disposition of the Ambiyā  is
purity. A slip-up by a nabī can never be counted as a sin, since
they are not naturally disposed to evil. For example, the
mistake of Adam  was due to forgetfulness. No-one else
besides the Ambiyā  are sinless.
Belief 5: The Ambiyā  were the trustworthy servants of Allāh

. They would never conceal or hide any part of the Message of
Allāh  and the truth, out of fear for any person. All the Ambiyā
 fulfilled their duties most perfectly and were successful, even
if no one accepted them.
Belief 6: The Ambiyā  are never removed from their posts.

Allāh  whose knowledge is complete and All-Encompassing
[16]
will never choose a person who will turn out to be unworthy of

the post.
Belief 7: The rank of some messengers surpasses the rank of

others. The rank of a rasūl is higher in status than that of a nabī.
A rasūl is a specific and special messenger, whereas a nabī is a
general messenger. Every rasūl is a nabī, but not every nabī is
a rasūl. A non-nabī can never be equal to a nabī.
Belief 8: Allāh  granted the Ambiyā  some information of the

unseen and future events according to need and expediency.
But knowledge of all unseen things and being omnipresent is a
speciality of Allāh  alone.
Belief 9: Only Allāh  is aware of their total count. The first of

these messengers was Ādam  and the final of these
messengers was Sayyiduna Muhammad . The remainder had
been sent between these two. Some amongst them are very
famous: Nūh , Ibrāhīm , Ishāq , Ismā’īl , Ya’qūb , Dāwūd
, Sulaymān , Ayyūb , Mūsā , Hārūn , Zakariyyā , Yahyā
, Isā , Ilyās , Alyasa’ , Yunus , Lūt , Idrīs , Dhul-Kifl ,
Sālih , Hūd  and Shu’aib .
Belief 10: Adam  was created by Allāh  in Jannah from sand

without the agency of human parents. He  was the first man.
He had no mother and no father. His wife, Hawwā  was
created from his left rib. All human beings are from their
progeny. Man appeared on earth in a state of spiritual, moral,
[17]
intellectual and physical perfection. Man is not the product of

any evolutionary process, which regards apes as the ancestors
of man. To believe in Darwin’s theory of evolution will cause a
person to lose his īmān.
Belief 11: Isā  was created without the agency of a human

father. He was miraculously born of Maryam . He  has not as
yet died a physical death. He was raised bodily – in the physical
state – in wakefulness into the heavens where he is to this day.
He will again descend to earth prior to Qiyāmah. His prime
mission will be to slay Dajjal. He will live on earth for a period
and then die a physical death.
Isā  was not the son of god or god. There are many reasons
why Isā  cannot be god or the son of god, as Christians
believe. A few are:
i. He was born of a mother. If being born of a single parent
is a sign of being the son of god, then Adam  will have
a greater right to be called the son of God as he was born
without parents.
ii. Isā  used to eat and drink. This is a proof of need and
want, which Allāh  is completely free from.
iii. Isā  himself supplicated to and worshipped another
being. If he was god, why did he supplicate to and
worship another being? Or was he supplicating and
worshipping himself?
[18]
Belief 12: The actual proof of a nabī is his being, qualities and
teachings. Intelligent people will easily believe after seeing
this. For the general masses who are affected by outward signs,
Allāh  manifested on their hands such astounding feats, which
were beyond the power and ability of man. These feats are
referred to as mujizah. To save people from making an error,
Allāh  will not allow any false claimant to nabuwwah to be
able to perform extra-ordinary actions. Yes, if a person lays
claim to divinity, he will be allowed to perform supernatural
actions, as his claim is obviously absurd. These miracles were
not within the control of the Ambiyā . When Allāh  wished,
He would enact it on their hands. One must believe in those
miracles established in the Qur’ān as they are, and not make
fanciful interpretations e.g. the fire of Ibrāhīm  turning into a
garden, the miracle of bringing to life the dead by Isā , etc.
BELIEFS REGARDING RASŪLULLĀH 
Belief 1: Sayyiduna Muhammad  is the noblest and highest in

rank from amongst the entire creation of Allāh . He  was
granted the knowledge of the people of the past and future. He
 is the most knowledgeable of Allāh’s creation.
[19]
Belief 2: Sayyiduna Muhammad  is the final nabī and rasūl.

After him, no new messenger will appear. If a person lays claim
to be a nabī, one should never dare ask him for proof. If one
does so, he will lose his īmān as this is a clear indication that he
has some doubt in the matter.
Belief 3: Nabī  is the messenger to all man and jinn till the Day
of Judgement. His  message is general and for the entire
universe. After his coming, all other divinely revealed religions
and missions of the past messengers are abrogated and
cancelled. It is obligatory to act in accordance with the Shariah
(code of law) of Sayyiduna Muhammad . Salvation in the
hereafter is based on accepting the risālat (messenger ship) of
Rasūlullāh .
Belief 4: Allāh  took Nabī , in a bodily state, whilst awake,

from Makkah Mukarramah to Bait al-Muqaddas; from there to
the seven heavens; and from the seven heavens to wherever
else Allāh  desired. Thereafter Nabī  was taken back to
Makkah Mukarramah. This journey is known as ‘Mi’rāj’.
HAYĀTUL AMBIYĀ 
Belief 1: Nabī , as well as the other Ambiyā  are alive in their

graves. Their life is in the barzakh, bodily and hissī
(experienced). Their physical blessed bodies have been
[20]
protected from decomposition. This belief is known as hayātul

ambiyā. Whenever someone stands at their graves and sends
salāms (greetings) to them, they hear and reply. In their graves,
they are engaged in different forms of worship and tasks. These
acts of worship are for enjoyment and not as a duty.
Belief 2: It is the view of the Ahl al-Sunnah that the portion of

land touching the blessed body of Nabī  is more virtuous than
every other place including the Ka’bah, the Arsh, the Kursī, etc.
To visit the grave of Nabī  is not only mustahab, but amongst
the greatest forms of worship and a means of attaining great
reward. When intending to journey to Madinah Munawwarah,
one should intend visiting Nabī  as there is more respect for
Nabī  in this. In Madinah Munawwarah, when one is visiting
Nabī , he should face the blessed grave and greet him with the
words of salām. He may also make du’ā to Allāh  through the
wasīlah (intermediary) of Nabī , and ask Nabī  to intercede
for him. This is mustahab (preferred).
TAWASSUL
The shar’ī meaning of tawassul is to make du’ā to Allāh  using

those words, actions or personalities which are accepted and
beloved to Allāh  as an intermediary or means for getting
[21]
one’s du’ā accepted by stating, “O Allāh, by the blessings of

these, accept our du’ā.”
There are three wasīlahs (channels) by means of which it is

desirable to supplicate:
1. Asmā al Husnā – to utilize the blessed names of Allāh 
whilst making du’ā to draw His mercy e.g. O Most
Merciful, etc.
2. Good actions – to mention some righteous action which
one had carried out with the aim of drawing acceptance
from Allāh  for one’s du’ā e.g. O Allāh, through the
blessings of this salāh, tilāwat, fast, etc. accept this du’ā
of mine.
3. Special servants of Allāh 
“Tawassul by means of the creation is of three types:

1. To supplicate to some-one and seek his help and
assistance as was the practise of the polytheists – this is
prohibited by ijmā (the consensus).
2. Requesting the pious to make du’ā on one’s behalf. Since
this is not proven for the dead, this form is restricted to
the living, except for the Ambiyā . One can ask Nabī 
at his blessed grave to supplicate on behalf of him. One
should not stand at the graves of others and ask them to
make du’ā.
3. To make du’ā to Allāh  by the blessings of an accepted
servant – This means to make du’ā to Allāh  by the
wasīlah (means) of the Ambiyā  or the Awliyā and
pious servants of Allāh  e.g. O Allāh, fulfil this work of
[22]
mine by the wasīlah of Nabī , by the tufail of Sayyiduna

Abū Bakr Siddiq , by the barkat (blessings) of Imām
Abu Hanīfah , or by the hurmat of Shaykh Junaid
Baghdādī , etc. This action is permissible, and in fact
meritorious and better since it is a means for the
acceptance of du’ās. This is referred to as tawassul bidh-
dhāt.
BELIEFS REGARDING THE ANGELS AND JINN
Belief 1: Allāh  has created a certain creation from light. They

are concealed from our gazes. They are known as angels. We
have not been informed whether they are masculine or
feminine. They neither eat nor drink. They are free from
urinating and defecating. They have been entrusted with many
duties. They never do any action contrary to the command of
Allāh . They are constantly in the worship of Allāh  in
different forms and never weary of worship. They are
innumerable. Only Allāh  knows their exact number. Amongst
these, there are four that are very famous: Jibrīl , Mikā’īl ,
Izrā’īl  and Isrāfīl . Munkar and Nakīr question the dead in
the grave. Kirāman-Kātibīn are those angels who record the
good and evil deeds of man. 19 angels have been deputed over
[23]
Jahannum. Some angels are carrying the throne of Allāh ,

some are in charge of looking after humans and some are
making tawāf. In brief, the angels are deputed with various
duties which they readily fulfil.
Belief 2: Allāh  has created a certain creation from fire. They

too are concealed from our gazes. They are known as jinn.
There are righteous as well as evildoers amongst them. They
also have offspring. The most famous amongst them is the evil
Iblīs i.e. Shaytān.
BELIEFS REGARDING THE DIVINE

SCRIPTURES
Belief 1: Allāh  had sent many divine scriptures and booklets

from the heavens via Jibrīl , to the messengers, so that they
could convey to their people the divine commands. Four of
these books are famous:
1. The Tawrāt was revealed to Mūsā .

2. The Zabūr was revealed to Dāwūd .
3. The Injīl was revealed to Isā .
All these scriptures were revealed for a specified time.
[24]
4. The Qur’ān was revealed to our messenger, Sayyiduna

Muhammad .
The Qur’ān bears testimony that these books were the true
revelations of Allāh , and that they were changed by people. It
is necessary to believe in the truthfulness of all the divine
books in their original form (and not in the altered form they
are presently in).
Belief 2: The Qur’ān is the final scripture. It has cancelled and

abrogated the other divine books. It was revealed over a period
of 23 years. No new scripture will be revealed. It is the best of
all heavenly scriptures and a miracle of Nabī . The rulings of
the Qur’ān will remain till Qiyāmah. Allāh  has promised to
preserve the Qur’ān, which entails its words and meanings. No
additions, subtractions or changes can appear in it.
BELIEFS REGARDING THE SAHĀBAH 
Belief 1: Whichever Muslim has seen Nabī  and passed away

as a Muslim is referred to as a ‘sahābī’. The companionship of
Nabī  is a great honour. In this ummah, the sahābah  enjoy
the highest rank, even if they only saw Nabī  for a moment.
The greatest of all the pious people who came after them can
never be equal to the lowest amongst them.
[25]
Belief 2: Many virtues in the Qur’ān and ahādīth have been

narrated regarding them. All the sahābah  were trustworthy,
perfect believers and will go to Jannah. Just as Allāh  had
chosen Ambiyā , He  chose the most choicest of this ummah
to be in the companionship of Nabī .
Belief 3: The most virtuous amongst them are:

1. Abū Bakr . He succeeded Nabī  and was chosen as the
first khalifah unanimously by all the sahābah . He is
referred to as the first khalifah. He is the most superior
person in this ummah.
2. Then is Umar , who was the second khalifah.
3. He was followed by Uthmān , who was the third
khalifah.
4. He was succeeded by Alī , who was the fourth khalifah.
They are followed by the remaining six of those ten who were
promised Jannah in one hadīth, Talhā , Zubayr , Abdur-
Rahmān ibn Auf , Sa’d ibn Abī Waqqās , Sa’īd ibn Zayd  and
Abu Ubaydah ibn al-Jarrāh .
They are followed by the participants in Badr, the participants

of Uhud, the participants in Hudaibiyah, those who accepted
Islām before the conquest of Makkah and then those who
accepted Islam after the conquest of Makkah.
[26]
Belief 4: After the demise of Nabī  came the era of the khulafā-
e-rāshidin i.e. Hadrat Abū Bakr , Hadrat Umar , Hadrat
Uthmān  and Hadrat Alī , which lasted for 30 years. To accept
the decisions of these khulafā and practise on their sunnahs is
like practising on the sunnah of Nabī  and accepting his
decision e.g. performance of 20 rakats tarāwīh, three talāqs
falling when uttered, etc.
Belief 5: One should possess love and entertain good thoughts
regarding every one of them. To think or talk evil of them is
open transgression of the law of the Qur’ān. There is fear of
kufr regarding such a person. Nabī  said, "Whoever speaks ill
of my Sahābah, upon them is the curse of Allāh , the angels and
all the people." (Tabrānī).
If we come to know of any disputes that took place between

them, then we should attribute it to some misunderstanding.
We should not speak ill of them. Their differences were based
on their piety, love for the truth, fear of Allāh  and differences
in ijtihâd (deduction). Those who erred will receive one reward
whilst those who were correct will receive two rewards. No
person has a right to criticize these errors e.g. to rebuke
Muāwiyah  is prohibited as he was a sahābī, a scribe of the
Qur’ān, as well as a close family member of Nabī  i.e. the
brother-in-law of Nabī .
Belief 6: Nabī  had eleven wives. These wives are the noble
mothers of the believers. They are more virtuous than all the
believing women. Khadijah  and Aishā  are the most elevated
[27]
from amongst the noble wives. Any person who accuses any of
the noble wives, especially Aishā  of adultery will lose his
īmān, as her innocence and purity has been testified to in the
Qur’ān.
Belief 7: Nabī  had four daughters. All the children of Nabī 

are worthy of honour and respect. Amongst Nabī ’s offspring,
Fātimah  holds the loftiest status. However, to aver that
Fātimah  is the only daughter of Nabī  is incorrect and
contrary to the Qur’ān.
BELIEFS REGARDING THE AWLIYĀ
Belief 1: When a Muslim worships Allāh , refrains from sin,

frees his heart from the love of the world, and follows the
messenger of Allāh , then he becomes a friend and beloved of
Allāh . Such a person is called a ‘walī’. At the hands of such a
person, certain acts are at times manifested which cannot be
done by others. This is referred to as ‘karāmat’.
Belief 2: Even though a walī may reach a very lofty status, he

will never equal the status of a nabī or a sahābī.
Belief 3: No matter how beloved a walî may be to Allāh , it is

compulsory for him to remain within the confines of the
[28]
shariah (Islamic code of law), as long as his senses remain

intact, and he is in a state of consciousness. He will never be
absolved of duties such as salāh, fasting and forms of worship.
No act of sin will ever be permitted for him.
Belief 4: Whichever person acts contrary to the shariah can

never be a friend of Allāh . If any astonishing action is enacted
on his hands, then this is based on sihr (witchcraft), or some
satanic influence. One should not have trust in such a person.
Belief 5: The friends of Allāh  (awliyā) come to know of certain

secrets, whilst asleep or in a state of wakefulness. This is
referred to as ‘kashf’ or ‘ilhām’. If it is in accordance with the
shariah, then it will be acceptable, and if it is contrary, then it
will be rejected. This is contrary to the dreams of the Ambiyā 
which are wahī (revelation), in which there is no possibility of
contamination from Shaytān.
BELIEFS REGARDING THE BARZAKH
Belief 1: The literal meaning of barzakh is ‘veil.’ The meaning of

Barzakh is the realm where man will be from death until
Qiyāmah. Due to the fact that it is hidden from our present
realm, it is called barzakh. Barzakh is not the name of a
particular place. After death, wherever the human body is,
[29]
whether it be scattered or in one place, that is barzakh for that

person.
At the time of death, the soul is taken out from the body. The
soul is never destroyed. It needs a special place and abode.
When the deceased is placed in the grave, then the soul is
returned to the body for questioning. A relationship between
the body and soul is established, such a relationship that will
allow it to feel reward and punishment.
When a person passes away, two angels appear before him.

This is irrespective of whether he had been buried or not. One
is called Munkar and the other is called Nakīr. These angels
question the deceased as follows:
1.) Who is your Rabb (Creator and Sustainer)?
2.) What is your dîn (religion)?
3.) Who is this person? (referring to Nabī )
If the deceased was an upright person, he will answer correctly.

Thereafter he will enjoy all forms of comfort and ease. If he was
not upright, then he will answer, “I do not know.” He will then
undergo great difficulty and punishment. There are some
people whom Allāh  exempts from this trial e.g. the Ambiyā ,
the martyrs and Muslim children. Only the deceased are aware
of these occurrences. We cannot witness it as it is a different
realm. This is just like a person who is sleeping and he sees
many things in his dream, whilst a person next to him in a state
of wakefulness is totally oblivious of his condition.
[30]
Belief 2: All the non-believers and some sinful Muslims are

punished in the grave. The punishments and rewards in the life
of barzakh are meted out to soul and body.
Belief 3: When one makes duā for the deceased or spends

charity on his behalf, the rewards of such actions reach the
deceased, and they attain great benefit by means of it. If the
deceased was being punished, then these good deeds lighten or
terminate his punishment. If he is not being punished, then
these actions cause his status to be elevated. Only the Muslim
deceased benefit from this. Dead non-Muslims do not benefit in
anyway whatsoever.
BELIEFS REGARDING QIYĀMAH
MAJOR AND MINOR SIGNS
Belief 1: The various events which Allāh  and Rasūlullāh 

informed us of, that will occur before the advent of Qiyāmah,
will definitely take place.
The signs of Qiyāmah are of two types:
[31]
a.) Minor signs – Those signs which began from the time of
Rasūlullāh’s  birth to the appearance of Hadrat Mahdi .The
first sign is the honourable birth of Rasūlullāh . Others are:
1.) The Conquest of Al-Bayt al-Muqaddas

2.) Ignorance of Deen will increase greatly and
knowledge of Deen will rapidly decrease
3.) Consumption of intoxicants will become
common.
4.) Fornication and adultery will become rampant.
Shame and modesty will be eliminated
5.) Speaking lies will become common.
6.) The female population will increase
7.) Dancing, singing and musical instruments will
become rampant.
8.) Speaking lies will be regarded as a profession.
9.) People will be disobedient to their mothers and
subservient to their wives.
10.) People will regard their fathers as
strangers and regard their friends to be their
close associates.
11.) The immoral, evil and the worst in
character will assume the reigns of power and
government.
12.) Public funds will be regarded as private
property.
13.) Oppression will become the order of the
day.
[32]
14.) People will desire death due to the evil

and false practices that will become rampant.
15.) Zakāt will be regarded as a fine or
penalty. People will find it difficult to pay Zakāt.
16.) The latter people of the ummah will speak
ill of the previous people.
17.) People will extend their businesses to
such an extent that they will bring their
womenfolk into the business to assist them.
18.) Salām will only be made with those one
knows.
19.) Control of the disbelievers will be
established all over.
20.) There will be an increase in natural
disasters such as earthquakes, hurricanes, etc.
b.) Major signs – Those signs which will commence with the
coming of Hadrat Mahdī  and will end with the blowing of the
Soor (Trumpet).
1.) The Advent of Hadrat Mahdī 
Mahdī in Arabic means "rightly guided." Many such Mahdīs

(rightly-guided people) have come and will continue to come.
But the Mahdī who is mentioned in the Ahādīth will make his
appearance very close to Qiyāmah as foretold by Rasūlullāh .
He will be from the progeny of Fatima , through her son Hasan
. His name will be Muhammad and his father's name will be
[33]
Abdullah. He will resemble Rasūlullāh  in character. He will

be tall, have a bright and broad forehead and he will have a long
high-bridged nose. He will be born in Madinah and reside
therein. He will emerge at the age of forty in Makkah. A group
of awliyā called abdāl will recognize him whilst he is making
tawāf and they will pledge allegiance to him.
A number of battles will be fought with the disbelievers under

his rulership. He will eventually be victorious. During his reign,
Islam will flourish. He will remove the treasures buried under
the Ka'bah and distribute them amongst the Muslims. He will
first rule over the Arabs and then the entire world will be under
his rule. He will restore peace and justice to the entire world.
All his actions will be in accordance to the Shariah of Rasūlullāh
. During his lifetime, Dajjaal will also appear and Īsā  will
descend from heaven, and perform his first salāt behind Hadrat
Mahdī .
2.) The Appearance of Dajjaal
The word Dajjaal is derived from the Arabic word "dajl" which
means to deceive, dupe, cheat etc. Hence, Dajjaal means
imposter, swindler, cheater and liar. Many such Dajjaals have
appeared. Rasūlullāh  said, "There will be thirty liars in my
ummah. Each one will claim to be a nabî - whereas I am the seal
of nabuwwat." (Abū Dāwūd and Tirmizi)
[34]
The Dajjaal mentioned in the Ahādīth that will appear during

the time of Hadrat Mahdī  will be from a Jewish tribe. He will
be known as Maseeh. He will be one-eyed. His hair will be curly.
On his forehead will be inscribed the letters "kāf”, “fā” and “rā”
Kufr which the true believers will be able to read. This is the
stamp of Kufr which appears on his forehead. He will go to
Isfahaan (Iran) where seventy thousand Jews will become his
followers. Here he will lay claim to divinity and spread
dissension and corruption on the earth.
Two years before his appearance, there will be a severe

drought. To test the believers, Allah will allow him to
demonstrate many supernatural feats.
He will move around with a large army and pillage and plunder
many lands. He will then attempt to gain entry into Makkah and
Madinah. The angels will protect Makkah. Hence he will not be
able to enter Makkah. He will then proceed to Madina and halt
on the outskirts of Madinah before Mount Uhud. Madinah
during that time will have seven gates. Two Angels will be
standing guard over each of these gates and Dajjaal will be
unable to enter Madinah as well. He will then travel towards
Damascus where Mahdī  will be living. Mahdī  will prepare a
Muslim army to fight Dajjaal. While preparing for battle against
Dajjaal, Īsā , resting his hands on the shoulders of two angels,
will descend from heaven. He will alight on the eastern minaret
of the Jāmī Masjid of Damascus.
[35]
3.) The Descent of Nabī Īsā 
The third major sign of Qiyāmah is the descent of Nabī Īsā 

and the killing of Dajjaal. The descent of Īsā  is substantiated
from the Qur’ān, Hadīth and consensus of opinion. It is
incumbent to hold this belief regarding Nabī Īsā .
He will descend from heaven close to Qiyāmah and meet with

Hadrat Mahdī . Hadrat Mahdī  will propose to hand over all
control to Nabī Īsā , who will decline, saying that his special
mission was to slay Dajjaal. Allāh will put such effect in his
breath that any disbeliever who comes in touch with it will die.
Īsā  will pursue and kill Dajjaal at a place called Baab Lud
which is in the land of Sham. After destroying Dajjaal and his
army, Īsā  and Hadrat Mahdī  will console those who had
suffered under the hands of Dajjaal.
Finally, the whole world will come under Islamic domination.

During this glorious Islamic reign, the world will be filled with
justice and mercy.
Hadrat Mahdī  will rule over the world for seven years before
his death. Īsā  will perform the Janazah salāh of Hadrat Mahdī
. He will pass away in Al-Bayt al-Muqaddas and he will be
buried there. At his death, his age will be between 47 and 50
years. After the death of Hadrat Mahdī , the leadership of Islam
will pass over to Hadrat Īsā . He will adhere fully to the
Shariah of Rasūlullāh .
[36]
This reign of Hadrat Īsā  will be a very peaceful one. During

this time Allah will send revelation to Īsā  saying: "Take my
servants to the mountains, for I shall send a very powerful
nation whom none will have the power to fight."
4.) The Appearance of Yajooj – Majooj
Close to Qiyāmah, these two groups will emerge and wreak

great havoc and turmoil on earth. Hadrat Īsā  will go away to
the mountains and pray to Allah for their destruction. Allāh 
will finally eliminate them by a natural disaster. Thereafter
Allāh  will create birds with long necks that will devour their
corpses and throw their remains into the sea. There will be a
great flood thereafter which will cleanse the earth of the smell
and disease that will result from the destruction of this tribe.
After their destruction, there will be great prosperity on earth.

This prosperity will remain for seven years. Thereafter Hadrat
Īsā  will die a physical death after accomplishing his mission.
He will be buried in a grave next to Rasūlullāh . In his lifetime,
Hadrat Īsā  will appoint his successor, a man named Jahjah
from Yemen from the tribe of Qahtaan. He will rule with great
justice and piety.
After him several rulers will follow. Slowly evil and corruption
will once again set in. Among the signs of this time is that a
house in the west and east will sink into the earth.
[37]
5.) Dukhān
At this time, the skies will be covered with a dense fog which
will envelop the earth for forty days. All Muslims will develop
colds as a result of the fog and all disbelievers will lapse into
unconsciousness. Some will recover after a day while others
after two or three days.
6.) The Rising of the Sun in the West
Among the major signs of Qiyāmah, is the rising of the sun from
the west. It is reported in a Hadīth that the night preceding the
rising of the sun from the west will be prolonged. This extended
duration of the night will instil restlessness and fear into
humans and animals. Children will awaken crying, travellers
will tire, and people will repent for their sins on seeing these
signs. At the end of this long night, the sun will rise the
following morning from the west. The rays of the sun will be
very dull. It will more or less reach its meridian and then again
set in the west. Thereafter, it will rise in the east as usual. When
this event occurs, neither will acceptance of īmān nor Taubah
(repentance) be valid.
7.) Daab-batul Ard (The Beast from the Earth)
After the rising of the sun in the west, an earthquake will grip
Mount Safa in Makkah. The mountain will split open and a
[38]
strange beast will emerge. This animal will speak to the people.
With the asā (staff) of Mūsā , it will draw a glittering line on
the forehead of the Muslims. With the ring of Sulaymān , this
animal will stamp the noses or necks of the disbelievers, due to
which their faces will be blackened.
8.) The Breeze
After the disappearance of this creature, a very fresh and

fragrant breeze will emanate from the south. Its effect will be
that all the believers will die, and there will remain no person
to differentiate between virtue and evil.
9.) The Reign of the people of Habsha (Abyssinia)
After the death of all Muslims (in the way mentioned above),
the world will be filled with disbelievers. Now the world will
come under their domination and the people of Habsha will
rule. They will destroy the Ka'ba Shareef, and remove the
treasures buried under it.
The world will be plunged into immorality, evil and corruption.

People will satisfy their carnal desires in public like animals.
The Qur’ān will be raised so that no portion of the Qur’ān will
be seen to be written in any book. There will remain no
believers and this will be the worst epoch of moral
degeneration and oppression. There will also be severe
sickness and disease.
[39]
10.) Raging fire
The last sign of Qiyāmah is that a large and raging fire will
commence in Adan (Yemen) which will turn the people
towards the plains of resurrection. Qiyâmah will now take
place.
Belief 2: When all these signs have occurred, then preparation

for Qiyāmah will commence. The exact date of Qiyāmah is only
known by Allāh . Hadrat Isrāfīl  will blow the trumpet by the
command of Allāh . This trumpet is a huge object in the form
of an animal horn. By the blowing of the trumpet, the earth and
skies will split into pieces. All of creation will pass away, and
the souls of those who have passed away will become
unconscious. However, those whom Allāh  wishes to protect
will remain in a state of consciousness. A period of time will
elapse in this way.
Belief 3: Then when Allāh  wishes, the world will be recreated.

The trumpet will be blown a second time. The whole world will
once again come into existence. The dead will be given life and
all will gather in their bodily form on the plains of Qiyāmah.
Facing difficulties there, the people will proceed to the Ambiyā
 requesting them to intercede on their behalf. Finally Nabī 
will intercede (Ash-Shafā’atul-Kubrā). Every person’s good and
evil actions will be weighed. There will be reckoning for these
deeds. However some will enter Jannah without reckoning. The
[40]
book of deeds will be placed in the right hand of the pious and
in the left hand of the evildoers. Nabī  will give his ummah
water to drink from the pond of Kauthar. This water will be
whiter than milk and sweeter than honey. Every person will
have to cross the bridge of Sirāt. The righteous will cross it and
reach Jannah, whilst the evildoers will fall from it into Hell.
Belief 4: On the Day of Judgement, the good will intercede on

behalf of the evildoers, by the permission of Allāh . Allāh  will
grant the Ambiyā, the ulamā, the martyrs, the Qur’ān and the
angels the opportunity to intercede on behalf of only the
Muslims. There will be different forms of intercession;
1.) For commencement of reckoning – this will be
specially granted to Nabī .
2.) For ease at the reckoning and questioning.
3.) On behalf of sinners so that they are not entered
into Jahannum
4.) On behalf of sinners thrown into Jahannum to be
removed from there
5.) For elevation of the ranks of Muslims.
Belief 5: Allāh  reserves the right to punish one due to

committing minor sins, or forgive one’s major sins by His mere
grace and not punish him. However Allāh  will never forgive
those who died ascribing partners to Allāh  (shirk) or those
who died in the state of kufr (disbelief).
[41]
Belief 6: Besides those people that have been given glad tidings
of Jannah by Allāh  and Rasūlullāh , we cannot categorically
declare any other person to be a dweller of Jannah. However it
is necessary to entertain good thoughts and have hope in the
mercy of Allāh  by observing positive signs.
Belief 7: Jahannum (Hell) has been created, in which there are

fires, snakes, scorpions and various other forms of punishment.
The dwellers of Jahannum who possessed an iota of īmān will
undergo punishment for their evil actions, and will eventually
enter Jannah by the intercession of the messengers and pious
people, no matter how sinful they were. As for the disbelievers
and polytheists, they will remain in Jahannum forever, and they
will never experience death.
Belief 8: Jannah (Heaven) has also been created. There are

various forms of bounties and comfort therein. The dwellers of
Jannah will never experience any fear or sorrow. They will
reside therein forever. They will never be taken out from there,
nor will they experience death. Only believers will enter
Jannah. No disbeliever will ever enter Jannah.
Belief 9: Both Jannah and Jahannum are physical and material

places. The comforts of Jannah and the horrors of Jahannum
are literal and physical, and not figurative expressions
conveying some mental or spiritual state of pleasure and pain.
[42]
Belief 10: The greatest bounty to be experienced by the

dwellers of Jannah is seeing Allāh . Such enjoyment will be
experienced by the dweller of Jannah by this vision that all
other bounties will appear to be insignificant.
Belief 11: No person in this world, in a state of wakefulness, has

ever seen Allāh , nor will anyone be able to see Him .
BELIEF REGARDING QADR

(PREDESTINATION)
Belief in Qadr means to believe that whatever happened,

happens or will happen (good or bad) is in the knowledge of
Allāh  and happens by His command and will. It is absolutely
essential to believe in Qadr for the validity of īmān. Ubayy Ibn
Ka’b  said, “If you spend gold to the extent of Mount Uhud in
the path of Allāh, Allāh  will not accept it from you unless you
believe in Qadr and you know that whatever has befallen you
could not have missed you and that whatever has missed you
could not have befallen you. If you die while holding a contrary
belief to this, you will definitely enter the Fire.” (Abū Dāwūd)
This belief of Qadr is among the mysteries of Allāh . It is not

fully comprehensible to the human mind nor can it be fully
[43]
explained. Rasūlullāh  forbade delving into the concept of

Qadr.
Abū Hurayrah  narrates, “Once, while we were disputing about

the concept of Qadr, Rasūlullāh  came upon us. He became so
angry that his face turned red to such an extent that it seemed
that the seeds of a pomegranate were squeezed out on his
cheeks. He  exclaimed, “What! Have you been commanded
with this?”, or he  said, “What! Have I been sent to you for
this? Verily, those before you were destroyed when they
disputed in this matter. I implore you by oath! I implore you by
oath! Do not dispute in it.” (Tirmidhī)
Due to the belief of qadr, one should not abstain from doing
righteous actions, thinking that whatever has been written will
occur. Firstly, one does not have knowledge of what has been
written for him. Therefore he should perform good actions, so
that his result is good. When Nabī  was asked about this, he
replied, “Perform good actions, because each person will easily
do that action for which he has been created.” Secondly, as ones
results are written in taqdīr, the causes are also written e.g.
where it is written that one will be a Jannatī, it is also written
that this will be because of īmān and noble actions. Thirdly, no-
one abstains from utilizing means for acquiring sustenance in
this world stating, “I will receive whatever has been written for
me.” So, why should one adopt this approach with regards to
the hereafter?
[44]
TAQLĪD
Taqlīd refers to an ignorant person having trust on a

knowledgeable person and practising on his view without
asking for any proof. This law of taqlīd is found in the Qur’ān
and many ahādīth. Taqlīd is implemented in those matters in
which;
1.) There is no clear ruling in the Qur’ān and
sunnah,
2.) There is difficulty in understanding its meaning
3.) These verses can have more than one meaning.
4.) There is ambiguity or brevity in its meaning
5.) There are outwardly conflicting verses or
ahādīth.
The object of taqlīd is that in those matters in which there are

different manners of practising is to choose one path, trusting
on the understanding and opinion of a pious scholar who had
devoted his life to understanding Islamic concepts instead of
preferring one’s personal opinion. It is obvious that this is
much more precautious and correct. The knowledge,
understanding, piety and intelligence of the great imams, as
well as being in close proximity to the time of Nabī , are such
qualities which were not found to that extent in latter times,
and more-so today. The amount of trust which can be placed
[45]
on them cannot be placed on people who came later, as well as

on oneself.
The object of taqlīd is only to follow the Qur’ān and sunnah. The
only being worthy of being obeyed is Allāh . We follow the
Ambiyā  because it is Allāh’s command and because they
convey to us the laws of Allāh . The mujtahid is followed
because he is explaining to us in detail the laws of Allāh ,
which he has extracted from the Qur’ān and sunnah. The
mujtahid is not ‘māsūm’ (sinless) and can make an error. For
his error, he will receive one reward and for his correct ruling,
he will receive two rewards. It is compulsory for a person who
has not reached the level of ijtihâd to follow a mujtahid.
In the time of the sahābah , there were two types of taqlīd:
1.) Taqlīd Mutlaq – People would ask any reputable
scholar regarding any religious problem they
faced.
2.) Taqlīd Shakhsī – People would refer to only one
scholar for all their religious questions.
As time went on, the first form was abandoned, as people

would go to different scholars asking for rulings until they
found one which suited themselves. They would follow the
easiest view which conformed to their own desires, which in
reality is not following the shariah. From the second century
onwards, all the people began following one specified person.
[46]
Many mujtahids lived in the past, but in today’s times, only one
of four imāms are followed: Imām Abū Hanīfah , Imām Shāfi’ī ,
Imām Mālik  and Imām Ahmad . The reason for this is that
only these four imams’ madhabs were preserved in totality,
and that there were many of their students who taught people
according to that madhab. Since the other mujtahid’s works are
not compiled, nor are there ulamā who can teach according to
their madhab, one must follow one of the above four imams. A
person should follow whichever mujtahid he has greater
reliance on. Speaking ill of the great imams, referring to taqlīd
as shirk, and trying to understand the Qur’ān and ahādīth on
one’s own without having the ability of ijtihād will expel a
person from the Ahl al-Sunnah wa al-Jamā’ah. For the past 1200
years, Muslims of the Ahl al-Sunnah wa al-Jamā’ah throughout
the world followed one of the four imams. Many groups of
people who abandoned taqlīd eventually became completely
misguided and irreligious, due to which many of them finally
deserted from Islâm.
All the four madhabs are correct, as they spring from the Qur’ān
and sunnah. Their rulings are based on the Qur’ān and ahādīth,
personal and individual opinion having no share in their
formulation. Their founders are men of highest Islāmic calibre.
The ustādhs of some of the imams were the sahābah and tabi’īn.
Taqlīd is not something new to Islâm. Without the guidance and
explanation of the Shariah offered by these great servants of
Islām, it is not possible to follow the teachings of Islām. Taqlīd
is the way of the sahābah , which they handed over to the
[47]
fuqahā (jurists), which was then transmitted authoritatively

and authentically from generation to generation until it
reached us. In his way, it will be transmitted till the Day of
Judgement, inshā- Allāh.
TASAWWUF
Tasawwuf or tazkiyā refers to internal purification and

attainment of internal purity from filth and dirt. In order to
become a perfect Muslim, it is necessary to reform one’s
internal actions just as it is necessary to correct one’s beliefs
and external actons. The awliyā, by means of their illuminated
hearts, understood the manner of beautifying their internal, in
accordance with the teachings of the Qur’ān and hadīth. There
are many ways and methods of tasawwuf. Four chains are
famous. They are Naqshabandiyya, Chishtiyya, Qadiriyya and
Suharwardiyyah. The object of all four is to attain the
happiness of Allāh  and closeness to Him via the means of
one’s Shaykh or guide. Whichever shaykh one has greater
reliance on, he should follow. It is however not correct to speak
[48]
ill of the others. One will follow a shaykh as long as his words
are not contrary to the teachings of Allāh  and Nabī . If he has
erred, then one should not follow them in their error.
Mashāyikh of all four chains were present in all eras and are
still present. A person should pledge allegiance to any sheikh
of the chain with which he has some compatibility. This is
called bay’at- e-tariqat. It is proven in the ahādīth. One should
choose such a sheikh who is a true friend of Allāh, he follows
the sunnah and practises on the shariah. The objective of bay’at
is to purify ones inside and outside by following one’s shaykh’s
teachings. For this reason, a person should not merely suffice
on merely pledging allegiance, but he should be concerned
about attaining the objective. He should be engaged at all times
in reforming his external and internal by means of the guidance
of the Shaykh.
IMĀN
Imān will only be regarded as correct when a person

understands and accepts all that which has come to us from
Allāh  and Nabī . To doubt, belie, and find faults or to mock
any of their teachings will cause one to lose his iman.
[49]
All those things which are indisputably proven from Rasūlullāh

 are called the necessary parts of dîn (dharuriyāt e dīn).
If any of these aspects are rejected, one will leave the fold of
Islām e.g. to believe in the oneness and qualities of Allāh , to
believe in the angels, the heavenly scriptures, the messengers,
Qiyāmah, taqdīr, life after death, to hold the view that salāh,
fasting, hajj, zakāt, jihad are parts of Islām and are obligatory;
and to hold the view that interest, adultery, lies, etc. are
forbidden.
Imān is verification of the heart. In order to execute Islāmic law,

it is necessary to testify to it with the tongue. If a person verifies
with his heart, but not verbally, then he will not be regarded as
a Muslim.
The basis of imān and kufr is upon a person’s end.
KUFR
Kufr in Shariah is the opposite of īmān. To reject a single item,

which Nabī  conveyed to mankind, the authenticity of which
is certain and undisputable, is known as kufr. This rejection
may be:
[50]
1. By the expression of the tongue (openly or by

indication).
2. To have doubts on any of the articles of faith in the
heart.
The following persons are kāfir:

1. One who denies any attribute of Allāh  e.g. he says Allāh
is not omnipresent, or does not have power over
everything, or does not respond to the prayer of
everybody or does not comprehend all things or he says
that Allāh is not eternal.
2. One who believes that man ‘evolved’ from a monkey or
that everything came into existence through a ‘big
bang’.
3. One who says that he does not fear Allāh or one who
loses hope in His mercy.
4. One who doubts or denies any quality or name of Allāh
.
5. One who prostrates to or presents an offering or
sacrifice to someone other than Allāh.
6. One who rejects the nubuwwat of any nabī e.g. he says
Mūsā  is not a nabī, Muhammad  is not a nabī.
7. One who believes in any nabī after Muhammad  i.e. one
who rejects the finality of the nubuwwat of Rasūlullāh
.
8. One who believes any person to be equal to or superior
in rank to Rasūlullāh .
[51]
9. One who speaks ill of Nabī  or any other Nabī.

10. One who jests or mocks at any nabī or the teachings or
actions of any nabī.
11. One who claims that Rasūlullāh  did not deliver the
complete Deen for fear of certain enemies. To hold this
belief is also kufr.
12. One who claims that Rasūlullāh ’s explanations of
certain events and things were not in accordance with
reality, but were merely to entice the masses into the
acceptance of Islam. Similarly if one says mockingly,
"What benefit will I derive in practising on the Sunnat?"
13. One who rejects any of the Divine scriptures, or claims
any portion of the original Divine scripture to be wrong.
14. One who intentionally shows disrespect to the Qur’ān or
Hadīth of Rasūlullāh .
15. One who does not to accept the clear and apparent
meanings of the Qur’ān and hadīth, and fabricates
meanings to suit his personal desires.
16. One who denies the existence of angels or believes the
angels to be the daughters of Allāh.
17. One who denies the physical resurrection of man on the
day of Qiyāmah.
18. One who denies the physical or material existence of
Jannat and Jahannam.
19. One who denies any injunction of Allāh , which is
soundly proven e.g. salāh, fasting, zakāt, Hajj,
inheritance, capital punishment, hijāb, jihad,
prohibition of alcohol, interest, gambling, etc.
[52]
20. One who is displeased with any law of Shariah.

21. One who jests or mocks at any teaching of Islam.
22. One who makes unlawful the lawful acts of Islam or
vice-versa e.g. he legalises interest etc. No matter how
major a sin is, as long as one regards it to be evil, he will
not lose his īmān. However by committing the sin, one’s
īmān will be weakened.
23. One who finds fault with any belief, act, practice or
teaching of Islam.
24. One who regards anything of the disbelievers to be
superior to that which is ordered by Islâm.
25. One who perpetrates an unlawful act regarding it to be
lawful e.g. he commits adultery regarding it as lawful.
26. One who believes in the unification of all existing
religions, claiming that the various religions existing
today are all true and all of them lead to Allāh.
27. One who claims that Hadrat Abū Bakr , Hadrat Umar 
and Hadrat Uthmān  or any Sahābī  is a non-believer or
he vilifies or rebukes them. One who will not become a
non-believer if he says Hadrat Alī  is more virtuous than
the other Sahābah . However, to say so is an act of
bid'ah (innovation).
28. One who destroys a Masjid intentionally or dishonours
it, or if he kills an ālim to dishonour him.
29. One who perpetrates an act which is a specific sign or
feature of kufr e.g. wearing a cross, standing with
reverence in front of an idol or photograph of an
[53]
animate object, saint etc, and regards it as a reward. If

he regards it as a sin, he will not become a non-believer.
30. One who intends to become a disbeliever e.g. he says:
"Next month I will become a Christian." One who
becomes a disbeliever immediately.
31. One who asks some-one regarding matters of the
unseen and believes it. However the Ambiyā  can be
informed of certain matters through wahī (revelation),
the awliyā through kashf (manifestations) and ilhām
(inspiration), and the general masses by means of signs.
Kufr is of four types:

1. Kufr Jahl - Islām and its teachings are denied because of
ignorance. This was the type of kufr of Abū Jahl.
2. Kufr Juhūd – deliberate kufr, due to obstinacy – this is
the type of kufr of Shaytān, as well as that of many Jews
and Christians.
3. Kufr Shakk - kufr occasioned by doubt. The denier
doubts the truthfulness of Islam.
4. Kufr Ta’wīl – A belief or teaching of Islām is distorted or
given a meaning other than that explained by Rasūlullāh
.
A few examples are:
a.) The miracles of the Ambiyā  are given figurative
meanings.
b.) Mirāj is interpreted to be a spiritual condition.
c.) Jannah and Jahannum are said to be spiritual states.
[54]
d.) The finality of nubuwwah is rejected by way of

interpretation.
e.) Metaphoric meanings are attributed to the angels
and jinn.
f.) Punishment of the grave is denied by interpretation
g.) The claim that wudhū was introduced for rural Arabs
and it is not necessary for “clean” people to be with
wudhū when performing salāh.
h.) Different meanings are tendered for salāh, zakāt,
jihad, etc. which are not the meaning understood by the
ummah for the past 1400 years
Note: A person will not become a non-believer if he

unintentionally utters words of kufr.
Note: It is a major sin to curse some-one or to address him as

‘O Kāfir (disbeliever)!” It is however permissible to make a
general statement e.g. “May the oppressors be cursed!” or “May
the liars be cursed!” There is no sin to refer to those individuals
who have been cursed by Allāh  or Rasūlullāh  or whose
disbelief they have informed us of as “O Accursed one!” or “O
Kāfir”.
ISTIHZĀ AND ISTIKHFĀF
[55]
Istihzā means to jest or mock any teaching, belief, concept or

advice of Islâm. Istikhfāf or istihānah means to regard lightly or
insignificant any affair, teaching, belief of the shariah. In the
famous book of beliefs, Sharhul-Aqāid, the following is
mentioned, “Istihānah is kufr (disbelief) and istihzā of the
shariah is kufr because these are signs of rejection (of Islâm).”
“It is similarly kufr if a person laughs with pleasure at a
statement of kufr made by another person.”
Every teaching, belief and attitude of Islam is linked with Allāh

. Hence, the beliefs, practices, teachings, places and
personalities of Islam are all objects of honour and respect. The
slightest amount of disrespect is intolerable. Some people
mock and jest with the beard; the miswāk; the sunnah method
of eating and dressing; some will find fault in taqdīr; some will
brand Islāmic ways as outdated and incompatible with the
times; some make a mockery of the ahādīth and the
authoritative tafsīr (explanation) of the Qur’ān. By doing so,
one destroys his īmān.
SHIRK
The literal meaning of Shirk is to ascribe partners. In terms of

the Shariah, to associate another as a partner with Allāh  in
[56]
His exclusive attributes, His will, His obedience, His Being, and
to hold anyone equal to Allāh  is termed as Shirk.
SOME TYPES OF SHIRK
1.) Shirk in His Being - To hold somebody equal to the Being of

Allah e.g. the Christian belief of trinity, idol-worship of the
Hindus and Buddhists, worship of ancestors
2.) Shirk in His Attributes - To state that special servants of

Allāh  (e.g. a nabi, walî,) share His exclusive attributes.
This can be of many types:
1. Shirk in Knowledge - The attribute of knowledge ("All

knowing" is an exclusive attribute of Allāh ). To ascribe this
attribute in any way to a human being by saying, for example:
our Shaykh has knowledge of all our deeds and actions; or the
Ambiyā and the martyrs possess the complete knowledge of
ghayb (the unseen), is Shirk. The knowledge of many unseen
things and events e.g. angels, Jannah, Jahannum, etc. has been
conveyed or granted to the Ambiyā  by Allāh . Complete and
intrinsic possession of the knowledge of the ghayb is not the
attribute of any created being.
2.) Shirk in Power - To believe that a created being e.g. nabī,

shaykh, etc has the power of giving life and death, or he can
cause good or bad to happen. Hence, to believe that a certain
[57]
"shaykh" has the power to fulfil one's needs, or has the power
to give sustenance etc. is all termed as shirk.
3.) Shirk in Hearing and Seeing - To believe that just as Allāh 

is All-Hearing and All-Seeing, similarly, our shaykh or nabī can
also hear and see all our actions, no matter how far or near they
are.
4.) Shirk in worship - Allāh  is the only Being worthy of

worship. Performing those actions for anyone else which Allāh
 has commanded His servants to do in His honour is shirk e.g.
salāh, fasting, qurbānī, bowing or prostrating before living
saints or their graves, making tawāf of graves, back trotting
away from the graves in show of excessive veneration for the
grave, to call out unto anyone besides Allāh and to believe that
the one called (from far) has the power to harm and benefit, to
take an oath in the name of anyone besides Allāh, to
photograph somebody and show respect to the photograph.
These and many similar acts are all acts of shirk.
BID'AH – INNOVATION
Bid'ah literally means innovation. In terms of the Shariah, it is

the introduction of a new deed in Deen which:-
1. Cannot be substantiated from the Qur’ān and Hadīth.
[58]
2. Did not exist in the time of the sahābah, tābi'īn and

during the period of their followers (the taba tābi'īn).
To regard such an innovation as an integral part of Deen and

thereby act upon it or, conversely, to regard an integral aspect
of Dīn as being non-essential and thereby shun it will also be
treated as Bid'ah.
Similarly, to apply or to specify certain conditions to a

permissible act of Shariah which has no basis in the Shariah
will also fall within the scope of Bid'ah. Bid'ah is a major sin
after Kufr and Shirk. Rasūlullāh  is reported to have said, “To
introduce a new thing in Deen is Bid’ah, and every Bid’ah is
misguidance, and every misguidance leads one to the Fire."
Bid’ah is of two types:
1.) In beliefs
2.) In action
The first type (bid’ah fil aqīdah) can in certain cases take a
person out of the fold of Islām, and in certain cases not. This is
when people invent new beliefs, or invent their own
understanding of concepts of Islām which was not understood
by the pious predecessors.
The second type (bid’ah fil amal) will not cause a person o lose
his īmān, but will render him a sinner and deviated. Some
examples of bid’ah acts and customs in vogue are:
[59]
Decorating graves with a covering (chader), lighting of lamps

at graves, cementing or casting concrete on the surface of the
graves, erecting domes on the graves, to wear garlands at
marriage ceremonies, stipulating the third, seventh, fortieth
day etc. for reciting the Qur’ān Sharīf for Isāl e thawāb,
participating in the customs of mīlād, urs, ghiyārwi sharīf,
placing food at the graves, kissing the graves, adding words
before or after adhān like salāt and salām, to make duā’ after
janāzah salāh, to do a certain action or dhikr in a specific way
and at a specific time with the intention that there will be more
reward, to give adhân at the grave after burying the deceased,
to perform nafl salāh in a specific way on specific nights.
A person involved in bid’ah does not get the ability to repent.

He will be deprived of the water of Kauthar of Rasūlullāh . It
is not permissible to honour a bid’atī. This is because by doing
so, it entails destroying the structure of Deen.
SUPERSTITION
It is the belief of Muslims that Allāh  is the controller of the
entire universe. The Qur’ān states, “No misfortune can happen
on earth, nor afflict your souls, except that it had already been
recorded in a book before we bring it into existence. That is
truly easy for Allah.”
[60]
By the passing of time, man is influenced by different ideas

which weakens Iman, one of which is superstitious beliefs.
A Muslim should at all times have firm belief that Allāh  is

controlling this universe and that He has complete power.
No witchcraft, magic, sangomas, and evil spirits of the

ancestors can give you death or cause harm to you. Everything
happens only by the permission of Allāh .
FORTUNE TELLING
Muslims do not believe in fortune telling. Anyone who claims
to have such knowledge of the future is a liar and is deceiving
people. Allāh  says in the Qur’an, “No one in the heavens and
earth knows the unseen except Allāh.” Rasūlullāh  warned us
not to visit fortune tellers, “The salâh of one who goes to a
soothsayer, asks him for some information and believes what
he says will not be accepted for forty days.” “He who goes to a
soothsayer and believes what he says has denied what was
revealed to Muhammad.”
Islam has, on this basis, made unlawful the following:
• Making decisions on the throwing of bones

[61]
• Card reading
• Palm reading
• Crystal ball reading
• Going to fortune tellers and caravan gypsies
• Following horoscopes and studying astrology-reading
the stars and dates of birth to foretell future events
MAGIC
Islām prohibits and condemns the practice of magic, witchcraft
and visiting the sangomas to harm others.
A Muslim who practices black magic or instructs the sangoma

or magician to do so leaves the fold of Islam.
It is strictly prohibited to ever visit a magician.
CHARMS, BEADS AND OMENS
[62]
It is forbidden to wear beads, strips of leather, sea-shells,

certain stones, charms with unknown writing within it etc.,
with the belief that it will protect one from evil spirits, jealousy
and black magic.
To take ill omens from certain things, places or people who are
dead or alive is also forbidden, e.g. a black cat crossing the road
in front of you, the number thirteen, an eclipse, a mirror
breaking, ancestral omens, etc.
The Shayātīn (devils) and evil Jinnāt (spirits) sometimes take

the form of one’s ancestors in dreams or visions and require
certain rituals or sacrifices to be performed in their name. This
should be totally ignored.
No soul or spirit can linger in this world or come back from the
grave to taunt or trouble any human being.
DEDICATING AN ANIMAL TO THOSE BESIDES

ALLAH
Dedicating an animal to any being besides Allāh is totally
forbidden, e.g. to idols, saints, ancestors etc.
[63]
Slaughtering an animal in the name of any being besides Allāh

is also harām, e.g. for the dead, spirits of the ancestors, etc.
Muslims should do things only to please Allāh.
A Muslim must never ascribe partners to Allāh, by seeking help

from the spirits of the ancestors, taking help from the
sangomas and witch-doctors, etc.
MAJOR SINS
Sins do not destroy a person’s īmān, but they continuously

weaken the lustre of īmān, making it fragile. It then becomes
easy for Shaytān to attack a person, and even at times to let him
fall into disbelief. Therefore, one should stay away from every
sin. If one errs, then he should immediately resort to
repentance.
There are two types of sins:

a.) major
b.) minor
[64]
Tawbah is necessary for the forgiveness of major sins. Tawbah

means that a person should feel ashamed of his action, repent
and make a firm intention not to repeat the action. If another
person’s rights were infringed, then these rights should be
fulfilled. If salāh, fasting, etc. were left out, they should be made
up by qadhā. Minor sins are forgiven through the blessings of
righteous deeds.
Some of the major sins are:
1. To reject taqdīr (predestination)
2. Not to fear Allāh  or to lose hope in the mercy of Allāh 
3. To recite incantations contrary to the Shariah.
4. To verify what an astrologer or fortune teller says
5. To discard any fardh or wājib action when one is able
e.g. salāh, zakāh, hajj, fasting, qurbānī
6. To do acts of worship for show
7. To boast of one’s piety or ibādah
8. To be careless with urine drops on one’s body or
clothes.
9. To miss Jumuah salāh
10. To miss salāh with jamāt for males without a valid
excuse
11. To delay salāh until the time goes out
12. To kill some-one unjustly
13. To kill one’s children. To abort a child after the soul has
been placed in it is also included in killing children.
14. To commit suicide
15. To cause harm to or disobey one’s parents in
permissible actions
[65]
16. To sever family ties for worldly reasons

17. To commit adultery, fornication, incest or anal sex
18. To get involved in acts of homosexuality and lesbianism
19. To have relations with one’s wife during her menses
20. To have no self honour over one’s spouse.
21. To sit in seclusion with ghayr-mahram women (those
with whom the observance of hijāb is necessary)
22. To appear before one's brother-in-law, sister-in-law,
cousins, or any other strangers, etc. without any purdah.
23. To look with an evil intention at women-folk, and even
worse, one’s neighbour
24. To enter some-one’s house without permission
25. To fulfil one’s carnal desires with animals
26. To expose one’s satr. The satr of a man is from the navel
to the knee and the entire body of a female is satr, except
her palms, face and feet. When emerging in front of
strange men, a woman’s face must be concealed as well.
27. To wear such transparent clothing that the colour of the
skin can be seen or to wear such tight clothing that the
shape of the body can be seen.
28. To embrace or shake hands with ghayr mahrams (those
with whom hijāb is necessary), and even family
members with lust.
29. To adopt the dress of the opposite sex
30. To falsely accuse a woman of adultery
31. To regard the second marriage of a woman as a blemish
despite there being a need for it.
32. To give false testimony or to conceal evidence
[66]
33. To speak lies, especially to take false oaths by which the

life, wealth or honour of another is taken
34. To take an oath by the name of anyone other than Allāh

35. To institute false proceedings against some-one
36. To earn harām wealth and to eat or feed others the same
37. To usurp the wealth of orphans
38. To take or give interest or bribes
39. To weigh less, cheat in one’s business dealings, work
less time and take full wages
40. To make a bequest in order to deprive an heir or in
order to harm someone
41. Not to give the womenfolk their share of the inheritance
42. To waste or to be extravagant, especially in wedding
ceremonies
43. To use someone’s wealth without his happiness
44. To insist on reducing the price after having agreed to it
45. To gamble
46. To steal
47. To play chess, cards, etc.
48. To be proud, jealous, to do actions for show or to have
malice
49. To have evil thoughts of some-one
50. To regard oneself as better than others
51. To run away from the battlefield against the non-
Muslims
52. To learn or teach the knowledge of dīn for worldly gain
53. To hide knowledge at the time of necessity
[67]
54. To attribute something to Allāh  or Nabī  that is not

proven for them.
55. To drink alcohol
56. To eat and drink in utensils of gold.
57. To find fault with food
58. To oppress any person
59. To backbite or slander
60. To listen to some-one’s complaint regarding another
(having no intention to redress it)
61. To speak ill of the sahābah  or the pious predecessors
62. To search for faults in others
63. To publicize the faults or secrets of other Muslims
64. To ridicule someone with a view to humiliate him
65. To call any Muslim a kāfir (disbeliever), enemy of Allāh,
etc.
66. To break one’s promises
67. To betray a trust (amānah)
68. To flatter any oppressor
69. To observe the festivals of Holi and Diwali, Christmas,
Easter or New Year
70. To like the customs of the disbelievers
71. To hang pictures and photographs in the house.
72. To take photographs more so the photographs of the
pious.
73. To watch television
74. To view pictures of animate objects and even worse,
pornography
75. To forget the Qur’ān after having learnt it
[68]
76. To harm the friends of Allāh  or to have enmity for

them
77. To practise witchcraft and cast spells.
78. To regard something as bad luck
79. To regard the words of fortune-tellers to be true
80. To display impatience at the time of worry and calamity.
81. To scream and cry. To host functions at a funeral. To
tear one’s clothing or to make du’ā for misfortune, etc.
To scream and cry or to hit oneself when some-one
passes away
82. To revive the sorrow or mourning on certain fixed
dates.
83. To have hairstyles contrary to the Shariah e.g. square
cut,
84. To use black dye, tattoo the body, pluck out white hairs
85. To listen to music and musical instruments
86. To abstain from giving advice despite having the ability
to do so
87. To make one’s favour known
88. To assist in works of sin
89. To displease Allāh in order to please people
90. To abstain from commanding good and forbidding
from evil, especially when one is in authority
91. To sit in a gathering of sinners whilst they are engaged
in that sin
92. To commit a minor sin repeatedly
[69]
Those sins related especially to men: To wear silk, to wear

rings of gold, to wear garments below the ankles, to shave the
beard or trim it less than a fist-length, to lengthen the
moustache, wear clothing dyed in saffron.
Those sins related especially to women: to travel without a

mahram or husband, to disobey her husband, to demand
divorce without any valid reason, to emerge from the home
unveiled, to cut and trim one’s hair.
PRESCRIPTIONS TO LEAVE THIS WORLD

WITH IMĀN
Since īmān is the most valuable thing and our passport to

everlasting success, a person should continuously make effort
on īmān. If a person becomes lax by leaving out the compulsory
commandments of Allāh  and indulging in sin, the lustre of a
person’s īmān diminishes.
1. Recite these du’ās daily

ِ ِ
‫اب‬
ُ ‫ت ال َْوَّه‬
َ ْ‫َّك اَن‬ َ ْ‫ب لَنَا ِم ْن لَّ ُدن‬
َ ‫ك َر ْْحَةً ان‬ ْ ‫َربَّنّا ََل تُ ِز ْغ قُلُ ْوبََنا بَ ْع َد ا ْذ َه َديْتَنَا َو َه‬
O our Sustainer, do not deflect our hearts after You have
guided us, and grant us from Your side special mercy (the
mercy is that we remain steadfast on this straight path).
ُ ‫ك اَ ْستَغِْي‬
2. ‫ث‬ َ ِ‫وم بَِر ْْحَت‬
ُ ُّ‫ََي َح ُّي ََي قَي‬
[70]
“O Truly Living Being, O Being due to whose blessings every

atom in the universe is dependent. I seek help through Your
mercy.”
3. Utilizing the miswāk – Ulamā have written that amongst
the many benefits of using the miswāk is that a person
will be blessed with reciting the kalimah of shahādah at
the time of death.
4. Daily, make shukr (be grateful) for the īmān one
possesses. Allāh  has promised, “If you make shukr,
then I will definitely increase you (in My bounties).” By
making shukr on īmān, not only will it remain, but this
will be a means of its progress.
5. By protecting one’s gaze from evil glances, we has been
promised the sweetness of īmān. When the sweetness
of īmān enters the heart once, it is not taken away. By
this action, there are glad-tidings of a noble death.
6. Reply to the adhān. After completion of the adhān, recite
durūd sharīf and then the duā of Wasīlah:
‫حممدن الوسيلة والفضيلة وابعثه مقاما‬
ّ ‫الصلوة القائمة ات‬
ّ ‫اللهم رب هذه ال ّدعوة التّ ّامة و‬
‫حممودان الّذى وعدتّه‬
In the Musnad of Imām Bayhaqī , the following words
are narrated at the end: ‫انك َل ختلف امليعاد‬
The reward for recitation of this duā’ is ‫ حلّت له شفاعىت‬as
mentioned in Bukhārī Sharīf. Nabī  stated, “Whoever
recites this duā’, my intercession will become binding
for him.” Mulla Alī Qārī  states:
[71]
In this there is an indication of glad-tidings for a noble

death, which means that he will leave this world with
īmān, since Nabī  will not intercede for a disbeliever.
7. Staying in the company of the pious and loving them for

Allāh ’s pleasure. In a hadīth qudsī, Allāh  states,
“These are such accepted servants that those who sit by
them cannot be deprived.” (Bukhārī)
8. Giving of charity – Nabī  said, “Verily charity

extinguishes the anger of Allāh  and repels an evil
death.” (Tirmidhī)
9. To learn the love of Allāh , to practice on those actions

which will lead to His love and to have love for the
lovers of Allāh , which is a means of acquiring the first
two qualities. The following duā’ is mentioned in a
hadîth:
)‫اللهم اىن اسئلك حبّك و حب من حيبك والعمل الذى يبلغىن حبك (جواهر البخارى‬
O Allāh, I ask You for Your love, the love of those who love
You, and those actions which will be a means of attaining
Your love.
Between the love of Allāh  and the love for those

actions which will lead to His love, an entreaty is sought
for the love of the friends of Allāh , which is a means of
attaining these two. In other words, love for the friends
[72]
of Allāh  leads one to sit in their company. This

becomes a cause for love of Allāh  and good actions.
The people of love will be saved from an evil death –

what is the proof for this claim? Allāh  states: “O
believers, whoever amongst you turns renegade
amongst you, then soon Allāh  will create such a nation
who He will love and who will love Him.”
Allāh ’s mentioning of these apostates in comparison

to the people of love is a clear proof that they will be
saved from apostasy. (Abridged from Kashkol-Ma’rifat
by Hadrat Moulānā Shāh Hakīm Muhammad Akhtar
Saheb )
BIBLIOGRAPHY
1. Aqā’id ul Islām by Moulānā Idris Kandhlewi 

2. Kitāb ul Imān by Majlis ul Ulema of South Africa
3. Kitāb ul Imān (Urdu)
4. Behishti Zewar by Moulānā Ashraf Alī Thānwī 
5. Aqā’id Ahl us Sunnah Wal Jamā’ah by Moulānā Muftī
Muhammad Tāhir Masūd
[73]
[74]

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Beliefs of the Ahl al-Sunnah wa al-Jamā’ah

 Beliefs regarding Rasūlullāh …20

‫من كان آخر كالمه ال إله إال هللا دخل الجنة‬

Allāh  states, “It is He who has created you. However, some

Mankind is divided into two groups. One is the disbeliever who

Righteous deeds are only acceptable to Allāh  if īmān is

The first question posed to a person in the grave will be

imperative obligation on man is to correct his beliefs and to

make it a means of my salvation as well as those who benefit

Prepared by: Moosa Kajee

BELIEFS REGARDING ALLĀH 

A few logical examples:

A person looks at a book which is beautifully penned i.e. the

A person looks at a beautiful palace, which has numerous

When looking at a watch, one observes all the intricate parts

The perfect movement, functioning and existence of the entire

1. Once a group of atheists came to Imām Abū Hanīfah 

by itself. They replied that it is such a nonsensical

It is obvious that all these different products are the

Belief 2: Allāh  is one. He  is not in need of anyone. He  has

Belief 3: There is nothing similar to Allāh , and He  is

Belief 4: Nothing happens without the will of Allāh . Not a

Belief 5: Allāh  knows everything. No atom or speck in the

Belief 6: He  is the most loving, most kind and most merciful.

He  is most exalted. He  forgives sins. He  is All-Powerful.

He  lowers and elevates whomsoever He  wishes. He 

Belief 7: Allāh  is the Creator of effects, qualities and

Belief 8: Allāh  is the creator of good and evil. Whilst He  has

Belief 9: Allāh  is free from the qualities of the creation. He 

1. The meaning is known only by Allāh  and only He 

is unspecific, seeking discord and seeking an

Belief 10: Allāh  has comprehensive knowledge of all

man’s choice. Allāh  is displeased when a person chooses to

Belief 13: There is nothing binding upon Allāh . Whatever

BELIEFS REGARDING THE MESSENGERS

Belief 2: To be a messenger of Allāh  (i.e. a nabī or rasūl) is a

Belief 3: It is necessary to believe in and honour all the Ambiyā

Belief 5: The Ambiyā  were the trustworthy servants of Allāh

Belief 6: The Ambiyā  are never removed from their posts.

will never choose a person who will turn out to be unworthy of

Belief 7: The rank of some messengers surpasses the rank of

Belief 8: Allāh  granted the Ambiyā  some information of the

Belief 9: Only Allāh  is aware of their total count. The first of

Belief 10: Adam  was created by Allāh  in Jannah from sand

intellectual and physical perfection. Man is not the product of

Belief 11: Isā  was created without the agency of a human

BELIEFS REGARDING RASŪLULLĀH 

Belief 1: Sayyiduna Muhammad  is the noblest and highest in

Belief 2: Sayyiduna Muhammad  is the final nabī and rasūl.

Belief 4: Allāh  took Nabī , in a bodily state, whilst awake,

Belief 1: Nabī , as well as the other Ambiyā  are alive in their

protected from decomposition. This belief is known as hayātul

Belief 2: It is the view of the Ahl al-Sunnah that the portion of

The shar’ī meaning of tawassul is to make du’ā to Allāh  using

one’s du’ā accepted by stating, “O Allāh, by the blessings of

There are three wasīlahs (channels) by means of which it is

“Tawassul by means of the creation is of three types:

mine by the wasīlah of Nabī , by the tufail of Sayyiduna

BELIEFS REGARDING THE ANGELS AND JINN

Belief 1: Allāh  has created a certain creation from light. They