Al-^Aqidah Al-Murshidah

I begin with the name of Allah, the Lord of the Worlds. I praise Him and I seek His generosity and forgiveness. I humbly ask Him to raise the rank of Prophet Muhammad and protect his nation from what he feared for them.

This ^Aqidah is the ^Aqidh of as-sultan Salahuddin Al-Ayoubiyy...

"Allah is the only God in His Dominion. He created the entire world, the upper and lower, the ^Arsh and Kursiyy, the heavens and earth, and what is in them and in between them.

All the creation is subjugated by His Power. No speck moves except by His will.

He has no manager for the creation with Him, and has no partner in Dominion.

He is attributed with Life and His Existence does not come to an end (al Qayyum). He is not seized by somnolence or sleep.

He is the One Who knows about the unforeseen and what is evidenced by His creation. Nothing on earth or in heaven is hidden from Him. He knows what is on land and in the sea. Not a leaf does fall but He knows about it. There is no grain in the darkness of earth, or anything that is moist or dry except which is inscribed in a clear Book. His Knowledge encompasses everything. He knows the count of all things.

He does whatever He wills. He has the power to do whatever He wills.
To Him is the Dominion and He needs none; To Him belong the Glory and Everlastingness. To Him are the Ruling and the Creating (al Qada'). He has the Names of Perfection. No one hinders what He decreed. No one prevents what He gives. He does in His dominion whatever He wills. He rules His creation with whatever He wills.

He does not hope for reward and does not fear punishment. There is no right on Him that is binding, and no one exercises rule over Him.

Every endowment from Him is due to His Generosity and every punishment from Him is just. He is not questioned about what He does, but they are questioned.

He existed before the creation. He is not attributed with a before or an after, an above or a below, a right or a left, an in front of or a behind, a whole or a part.

It must not be said: When was He? Or Where was He? Or How is He? He exists without a place. He created the universe and willed for the existence of time. He is not bound to time and is not designated with place.
His management of one matter does not distract Him from another. Delusions do not apply to Him, and He is not encompassed by the mind. He is not conceivable in the mind. He is not imagined in the self nor pictured in delusions. He is not grasped with delusions or thoughts.
{لَيْسَ كَمِثْلِهِ شَىْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ}
This ayah means: [Absolutely nothing is like Him and He is attributed with Hearing and Sight.]"

Obligations of the Heart

Among the obligations of the heart are:

1. To have the belief in Allah and what He revealed;
2. To have the belief in the Messenger of Allah and what he conveyed;
3. To have the sincerity (ikhlas), which is to do the good deeds for the sake of Allah only and not for the sake of people;
4. To regret sinning;
5. To rely on Allah;
6. To fear Allah so as to perform one's obligations and refrain from the unlawful things;
7. To subjugate oneself to Allah and refrain from objecting to Him;
8. To exalt the rites of Allah;
9. To be thankful to Allah for His endowments by not using them in disobedience;
10. To be patient in performing what Allah made obligatory;
11. To be patient in refraining from what Allah, ta^ala, made unlawful;
12. To be patient with what Allah afflicted one;
13. To hate the Devil;
14. To hate sins;
15. To love Allah, His Speech (Kalam), His Messenger, the Companions and the Al of the Prophet, and the righteous Muslims.

Names of Prophet Muhammad

Allah the Exalted, has made the name of His Messenger clear in the Noble Qur’an. In Surah al-Fath, verse 129 Allah said:

قال الله تعالى (مُّحَمَّدٌ رَّسُولُ اللهِ وَالَّذِينَ مَعَهُ أَشِدَّاء عَلَى الْكُفَّارِ رُحَمَاء بَيْنَهُمْ)

It means: “Muhammad is the Messenger of Allah, and those with him
are severe against the blasphemers, and merciful among each
other.”

Also, Allah mentioned in the Qur’an that Prophet ^Isa, peace be upon him, informed his people about Prophet Muhammad sallallahu ^alayhi wa sallam. In Surah as-Saff, verse 6 Allah said:

قال الله تعالى إخبارا عن عيسى عليه السلام (وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ)

It means: “And bringing the good news about a Messenger who will
come after me whose name shall be Ahmad.”

These are indications about the most famous names of the Prophet sallallahu ^alayhi wa sallam, Muhammad and Ahmad. “Muhammad” is the name which is repeated many times in the Qur’an, the name “Ahmad” was mentioned by Prophet ^Isa.

The scholars of Islam said that the Prophet was named “Ahmad” because he is the most grateful among thankful people. All of the prophets are grateful but our Prophet is the most thankful and grateful to his Creator.


As for the name “Muhammad” it is derived from the attribute of
“al-Hamd” which means thankfulness. The name “Ahmad” was mentioned in the earlier Divine Books, and the name “Muhammad” was mentioned in the Noble Qur’an. He was named Muhammad because he was thankful to Allah before any of his people did. Also, in the Hereafter he will thank Allah Who will grant him the intercession. Al-Bukhariyy related that the Messenger of Allah sallallahu ^alayhi wa sallam said:

قال رسول الله صلى الله عليه وسلم: "إن لي أسماء: أنا محمدٌ، و أنا أحمدُ، وأنا الماحي الذي يمحو الله بي الكفر، وأنا الحاشر الذي يحشر الناس على قدمي، وأنا العاقبُ الذي ليس بعده أحد" رواه البخاري

It means: “I have five names, I am Muhammad, I am Ahmad, I am
al-Mahi (The eraser) with whom Allah erases blasphemy, I am
al-Hashir whom people will be assembled after, and I am
^Aqib (the last of all of the prophets.”

In interpreting this hadith Ibn Hajar al-^Asqalaniyy said: “It appears that the Prophet meant that he had five names which no one before him was named with in the past nations.”

The scholars interpreted his saying “al-Mahi (the eraser) with whom Allah erases blasphemy”, that Allah would erase blasphemy in the Arabian Peninsula by Muhammad sallallahu ^alayhi wa sallam.

His saying “I am al-Hashir whom people will be assembled after” was interpreted by the scholars that he will be first one to be assembled and the rest of the creations will come after.

As for his saying: “I am al-^Aqib”, the scholars said that it means that our Prophet is the last of all the prophets. Prophet Muhammad sallallahu ^alayhi wa sallam is the last of all of the prophets and messengers. Neither there will be a new messenger nor a new prophet after him. This issue is unquestionable as it is mentioned in the Qur’an and in many hadiths. Al- Bukhariyy related that the Messenger of Allah sallallahu ^alayhi wa sallam said:

"لا نبي بعدي" رواه البخاري

It means: “There is no prophet after me.”

At-Tirmidhiyy also related that the Messenger of Allah sallallahu ^alayhi wa sallam said:

"لو كان بعدي نبي لكان عمر" رواه الترمذي

Which means: “If there were to be a prophet after me, it would be ^Umar.”

This hadith shows clearly two things: First that there will be no prophet after Prophet Muhammad sallallahu ^alayhi wa sallam, second it shows the high status of our Master ^Umar Ibnul Khattab may Allah raise his rank.

So for those who try to alter the meanings of the Qur’an and its verses, they have no foundation to their claims. Neither Ghulam Ahmad al-Qadyaniyy nor any other person is a new prophet.

After Prophet ^Isa peace be upon him descends, he will rule the Earth with the rules (Shari^ah) of Prophet Muhammad which Muslims are ordered to follow until the Day of Judgement.

We ask Allah to keep us on the straight path, grant us a good ending, assemble us with the best of the prophets sallallahu ^alayhi wa sallam, and to bestow on us the bounty of entering Paradise without torture.

(الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى) (طه : 5 )

Copying from Imam al-'Ash^ariyy, Imam al¬Bayhaqiyy, in his book, Al-Asma' was-Sifat, page 488, said: "Allah, ta^ala, is not in a place. Movement, coming to rest, and sitting are among the attributes of bodies."

Imam Ibn Rajab al-Hanbaliyy explained the term al-istiwa', in SuratTaha, ayah 5:
(الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى) (طه : 5 )
as al-istila', which means subjugating. When al¬istila' is used to explain this ayah it means that Allah subjugated the ^arsh with a subjugation that is without a beginning, like all of the attributes of Allah. If the ayah is explained in this manner, it means that Allah was attributed with subjugating the ^arsh before the ^arsh was created in the same way that Allah was attributed with being the Creator before anything from the creation existed. In this context, the scholars have used the term al-azal, which means the status of existing without a beginning. Thus it can be said that Allah subjugated the ^arsh in al-azal, meaning that Allah subjugated the ^arsh with a subjugation which is without a beginning. Yet the mushabbihah insist on taking the literal meaning, and they say istiwa' means Allah 'sits' on the throne and 'firmly establishes' Himself on it.

Celebrating the Prophet’s Birth An Innovation of Guidance

{we love our prophet}
Celebrating the Prophet’s Birth An Innovation of Guidance
Among the great innovations of guidance is the annual celebration of the Prophet’s birth (Mawlid un-Nabiyy). This event is commemorated by Muslims all over the world who join together for such rewardable deeds as reciting from the Qur’an, chanting Islamic praises, telling the story of the Prophet’s birth, teaching Religious Knowledge, slaughtering animals to feed to the poor, and gathering to thank and praise Allah and ask Him to exalt the honor of Prophet Muhammad, sallallahu ^alayhi wa sallam. The honorable, knowledgeable, and righteous ruler: al-Mudhaffar, the King of Irbil{1}, initiated this practice about 900 years ago, and he was praised by Muslim scholars of Islam--among them the Egyptian hafidhs: Ibn Hajar al-^Asqalaniyy and Jalal ud-Din as-Suyutiyy. The famous scholar of hadith, Abul-Khattab Ibn Dihyah, wrote a book for the king especially to be read during the mawlid celebration, and there are no great Muslim scholars who dispraised this innovated celebration.

The basis for commemorating honorable events repeatedly every year is evidenced in the Sunnah of the Prophet. As related by al-Bukhariyy, when the Prophet emigrated to al-Madinah he found the Jews fasting, so he asked them why they fasted on the 10th of Muharram. They told the Prophet they do so to commemorate the day Allah saved Prophet Moses (Musa) and the Tribes of Israel (Isra’il) from the tyranny of the Pharaoh. It was revealed to the Prophet what the Jews said was true, so Prophet Muhammad told them: "We are more deserving of Moses (Musa) than you." He said this because Prophet Moses (Musa) was Muslim. Prophet Muhammad ordered the Muslims to fast the 9th and 10th of Muharram, and this Sunnah is still practiced today.

To celebrate the birth of the Prophet by doing rewardable deeds-- that can be done on any day of the year--is considered an innovated practice because this was not done at the time of the Prophet. Although this innovation was praised by the Muslim scholars of Islam, some people consider any innovation an innovation of misguidance. Those who consider any innovation an innovation of misguidance have been misled, because there are two sahih hadiths which support celebrating such an event. Imam Muslim related, through the route of Jarir Ibn ^Abdullah, the Prophet said:

من سن في الإسلام سنة حسنة فله أجرها وأجر من عمل بها إلى يوم القيامة لا ينقص من أجورهم شيء ومن سن في الإسلام سنة سيئة فعليه وزرها ووزر من عمل بها إلى يوم القيامة لا ينقص من أوزارهم شيء
which means: <> There are two types of innovations mentioned in this hadith: the innovations of guidance and the innovations of misguidance.

What complies with the Qur’an, the Sunnah, the Ijma^ (scholarly consensus), and the sayings and practices of the Companions is an innovation of guidance, and what contradicts the Qur’an, the Sunnah, the Ijma^, and the sayings and actions of the Companions is an innovation of misguidance. This definition of the two types of innovations was given by many knowledgeable and trustworthy scholars of Islam; among them Imam ash-Shafi^iyy, Imam an-Nawawiyy, al Bayhaqiyy, and the Hafidh, Ibn Hajar al-^Asqalaniyy.

It is apparent Muslims have not gone astray in celebrating the birth of the Prophet, based upon the aforementioned hadith, because the deeds practiced during this event are considered rewardable by the standards of the Religion, and in line with the definition of innovations of guidance.
Since the time of the Prophet, many innovations have been adopted. Remembering the birth of the Prophet by doing rewardable deeds is a praise-worthy innovation. It is an honorable event and special to Muslims throughout the world. We rejoice in being members of the greatest nation of Islam--the nation of Muhammad--who was the best Prophet and the best creation of Allah. In Surat Al ^Imran, Ayah 110, Allah said:
كنتم خير أمة أخرجت للناس تأمرون بالمعروف وتنهون عن المنكر وتؤمنون بالله
which means: [You are the best of nations brought forth to the people; bidding the lawful (ma^ruf) forbidding the unlawful (munkar), and believing in Allah.] This verse means this nation is the best of nations by virtue of its Prophet," as explained by the scholars of Islam. Muslims are thankful to Allah for the blessings of Islam and for being among the followers of Muhammad. In Surat Al ^Imran, Ayah 31, Allah said:
قل إن كنتم تحبون الله فاتبعوني يحببكم الله
which means [If you love Allah, then follow the Prophet, and Allah will love you.] It is fitting to honor the Prophet. The Mawlid (the celebration of his birth) has a great benefit: it inspires the heart to have a more profound love for the Prophet.

The Meaning of the Testification of Faith (The Two Shahadahs)

It is obligatory upon the accountable persons to embrace the Religion of Islam, to remain steadfast to it, and to comply with what is obligatory upon them of its rules, i.e., every accountable person must be Muslim, stay Muslim, and follow the rules of Islam. Among what one must know, believe in, and utter immediately if one was a blasphemer, or else in the prayer, is the Testification of Faith, which is:

(ASHHADU ALLA ILAHA ILLALLAH, WA ASHHADU ANNA MUHAMMADAR-RASULULLAH, sallallahu ^alayhi wa sallam.)
The meaning of ASHHADU ALLA ILAHA ILLALLAH is: "I know, I believe, and I declare that nothing deserves to be worshipped except Allah, Who is One (Wahid), Indivisible ('Ahad), without a beginning ('Awwal), Eternal (Qadim), Alive (Hayy), without an end (Qayyum), Everlasting (Da'im), the Creator (Khaliq), the Sustainer (Raziq), Knowledgeable (^Alim), Powerful (Qadir), the One Who does whatever He wills, i.e., whatever Allah willed to be shall be and whatever Allah did not will to be shall not be, the One Who without His protection no one can evade sinning, and without His help no one has the strength to obey Him, Who is attributed with all proper perfection and is clear of all imperfection. There is nothing like Him, and He is attributed with Hearing and Sight."

Allah exists without a beginning and everything else exists with a beginning; He is the Creator and everything else is a creation. Every creation that exists, be it among entities or deeds, from the fine dust to the Ceiling of Paradise (^Arsh1), and every movement, rest, intention, and thought of the slaves is created by Allah. Hence, no one other than Allah--be it nature or reason--creates any thing. Things become existent by Allah's eternal Will, Power, and Knowledge as mentioned in the Qur'an:
و خلق كل شيء
Surat al-Furqan, Ayah 2 means: [Allah created everything]. He raised all the creation from the state of non-existence into the state of existence. No one creates with this meaning of creating except Allah.
هل من خالق غير الله
Surat Fatir, Ayah 3 means: [No one is the Creator except Allah]. An-Nasafiyy said: "If a person hit glass with a stone and broke it, then the acts of hitting and breaking and the state of being broken were created by Allah. The slave only acquires the act. Allah is the only One Who creates.
لها ما كسبت وعليها ما اكتسبت
Surat al Baqarah, Ayah 286 means: [Every self will be rewarded by Allah for the good deeds it acquired and will be accountable for the sins it acquired].

The Speech (Kalam2) of Allah is without a beginning like all of His other attributes, because He, the Exalted, is unlike all the creations in the Self (dhat), Attributes, and Actions. Subhanahu wa ta^ala, He is greatly clear of all what the blasphemers say.

Summing up what has been mentioned before, it is affirmed that Allah, ta^ala, has thirteen attributes which were mentioned repeatedly in the Qur'an, either explicitly or implicitly. These are: Existence (al-Wujud), Oneness (al-Wahdaniyyah), Eternity (al-Qidam, i.e., al-'Azaliyyah), Everlastingness (al-Baqa'), Non-neediness of others, (al-Qiyamu bin-Nafs), Power (al-Qudrah), Will (al-'Iradah), Knowledge (al-^Ilm), Hearing (as-Sam^), Sight (al-Basar), Life (al-Hayah), Speech (al-Kalam), and Non-resemblance to the creation (-al-Mukhalafatu lil-hawadith). Since these attributes were mentioned many times in the Qur'an and hadith, the scholars said knowing them is a personal obligation (fard ^ayn).

Since eternity is confirmed to the Self (dhat) of Allah, His attributes are eternal, because a created attribute entails that the attributed self is created.

The meaning of ASHHADU ANNA MUHAMMADAR-RASULULLAH is: "I know, I believe, and I declare that Muhammad, the son of ^Abdullah, who is the son of ^Abdul-Muttalib, who is the son of Hashim, who is the son of ^Abdu-Manaf, from the tribe of Quraysh, sallallahu ^alayhi wa sallam, is the slave of Allah and His Messenger to all the creation. One must believe he was born in Makkah and sent as a Messenger therein; he immigrated to al-Madinah and was buried therein; and he was truthful in everything he told about and conveyed from Allah. Among what the Prophet informed us is: the torture in the grave and the enjoyment therein; the questioning of the two angels, Munkar and Nakir; Resurrection (Ba^th); Assembly (Hashr); the Day of Judgement (Qiyamah); Presentation of the deeds (Hisab); Reward (Thawab); Punishment (^Adhab); the Balance (Mizan); Hellfire (Nar); the Bridge (Sirat); the Basin (Hawd); the Intercession (Shafa^ah); Paradise (Jannah); seeing Allah, ta^ala, with the eye in the Hereafter, without Him having a form or being in a place or a direction--different from the way a creation is seen; the dwelling forever in Paradise or Hellfire; the belief in Allah's Angels, Messengers, Books, and Destiny (Qadar1)--both good and evil; and that Muhammad, sallallahu ^alayhi wa sallam, is the last of the prophets and the best of all the children of Adam."

Moreover, it is obligatory to believe every prophet of Allah must be attributed with truthfulness, trustworthiness, and intelligence. Consequently, lying, dishonesty, vileness, stupidity, and dullness are impossible to be among their attributes. They must be attributed with impeccability of blasphemy, enormous sins (kaba'ir), and the small, mean sins before and after Prophethood. On the other hand, they are not impeccable of committing other small sins, although they are immediately guided to repent before others imitate them. Prophethood was not bestowed upon the brothers of Yusuf, who, excluding Binyamin, committed the mean deeds mentioned in the Qur'an. The Asbat are the descendants of those brothers who were chosen for prophethood.

NAMES THAT HAVE BEEN ATTRIBUTED TO THE WAHHAABIYYS

Al-Mushabbihah, “the people who make similarities”, is among the deviant factions about which the Prophet (3alayhi-s-Salaam) warned. They are religiously defined as the people who liken; resemble Allaah to His creations. The so-called Salafiyys, “the followers of the Salafiyy Da3wah”, as they call themselves, are a branch of Al-Mushabbihah, as we will prove, if Allaah willed.
Rather than being Salafiyy (followers of the scholars of the first 300 years), they are talafiyy (destructive). Do not call them Salafiyy, call them imposters. Call them “so-called Salafiyys”, or “pseudo (fake) Salafiyys”. Put “Salafiyy” in quotation marks to show that you do not consider them to be Salafiyy. Call them The Wahhaabiyyah, the name given to them by the scholars when they first deviated more than 200 years ago from the land of Najd, following their master, Muhammad Ibn 3Abdil-Wahhaab. If Allaah willed, we will also speak about the true Salaf.
They also call themselves Ahlu-l-Haqq (the People of the Truth) and Ahlu-l-Hadiyth (the People of [the science of] Hadiyth). When calling themselves Ahlu-l-Hadiyth, they truly mean that they (unrightfully) make ijtihaad from the hadiyths- bypassing what the mujtahids said. They have also been called Laa Mathhabiyyah (those who do not claim any school of fiqh), and Ghayru-l-Muqallidiyn (those who do not follow [QUALIFIED] scholarship). Truly, they are Ahlu-l-Kibr (the People of Arrogance), Ahlu-d-Dalaalah (the people of misguidance), Al-Mushabbihah (the people who liken Allaah to His creations), Al-Mujassimah (those who believe that Allaah has a body), Al-Hashwiyyah (people who speak nonsense) . Many people have fallen into their snare. Except for their kufr, they talk and dress like Muslims. However, lend them an ear, and surely they will throw an unfortunate person into the black flames of Jahannam. This does not include those who are unaware of the bad belief of the Wahhaabiyys, but may affiliate themselves with the so-called Salafiyys. The Wahhaabiyys are as The Prophet (3alayhi-s-Salaam) said:
أناسٌ من جلدتنا يتكلمون بِألسنتنا تسمع منهم و تنكر دعاة على أبواب جهنم مَن استمع إليهم قذفوه فيها
“There are people who look like us and talk with our talk. You would hear their message and reject. They are preachers at the gates of Hell. Whoever listens to them, they will throw him in it,” (Al-Bukhaariyy).