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Introduction To Islamic Creed
Introduction To Islamic Creed
Introduction To Islamic Creed
surah al - ikhlas
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Compiled by
Imam Ibrahim al-Bajuri
This file was made public in April 2020. The most updated version can be
found on www.igibooks.com.
www.patreon.com/imamghazali
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This book comes with access to a video library to study the text with a teacher.
www.islamiccreed.org
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Contents
Translator’s Preface ix
Foreword
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I have licensed the brother for the sake of Allah Most High,
Rashad Jameer, to transmit and translate the Primer of Imam
al-Bajuri on the Knowledge of Divine Unicity (‘ilm al-Tawhid)
with a specific license. He has recited it to me and reviewed
its points with me during my stay in Canada in the month of
Ramadan of 1436 ah. I ask him to supplicate for me in private
and in public.
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Publisher’s Message
Very little debate and thought went into the decision on which
of the intended topics of the IGI Essentials Book Series should
be published first. Because, without a doubt, the times we live
in have seen a wave of atheism and agnosticism spread far
and wide around the world – including that of the Muslim
majority nations.
As a child, many are taught something that more or less
resembles the following: The Qur’an is a divine text revealed
to the Prophet Muhammad a, who himself came as a mercy
to mankind to teach us how to live. To live our life in accor-
dance with the Qur’an and Sunna will ultimately mean entrance
into Heaven. A young child accepts this and will typically not
question the reality of these statements above. However, time
and time again, I have personally witnessed (and I trust you
have too) that as many individuals have grown older, they
begin to question and doubt their faith. In the context of this
situation, the worst thing that can happen is to leave that doubt
unresolved.
Unfortunately, there are a plethora of reasons we could
discuss, yet many Muslims never resolve the doubts and in-
securities they have about their faith. Left unchecked, this
has, in many instances, caused people to either leave the faith
or become agnostic. A few years ago, our beloved teacher,
Shaykh Hamza Yusuf, mentioned that for the first time since
converting to Islam nearly 40 years ago, he is receiving pleas
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Translator’s Preface
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َ ُ َ ْ َ َ ْ ُ ْ ُ ْ ْ ِّ َ ْ َ ُ َ ْ َ
﴾﴿فاسألوا أهل اذلك ِر إِن كنتم ل تعلمون
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rashad jameer
Wasila Press
3 May 2016–25 Rajab 1437 ah
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All praise belongs to Allah, the Lord of the worlds. May prayers
and peace be upon our Master Muhammad, his Family and
his Companions, entirely. He is Ibrahim b. Muhammad b.
Ahmad al-Bajuri or al-Bayjuri—which is an ascription to a
village within a few hours of Cairo named al-Bajur—the Shaykh
of Islam and the Imam of Masjid al-Azhar. He was born 1198
ah / 1784 ce and lived in Giza during the French occupation
when Napoleon entered Cairo. In the year 1213 ah / 1799 ce,
he returned to Cairo and began studying in Masjid al-Azhar
and gained popularity due to his immense knowledge.
He began teaching in al-Azhar in Sha’ban of 1216 hijri /
1801 ce and continued teaching until he passed away in Dhu
al-Hijja of 1277 ah / 1861 ce. The majority of his written works
are commentaries, footnotes, or marginalia (hawashi) on texts
which were widespread during his era, the most important of
them being:
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Muqaddimat al-‘Ilm
ْ ِّ
ٍّ لك
فن عرشة إن مبا ِدي
ْ ُ ُّ
احلد واملوضوع ثم اثلمرة
ْ ُُ ٌ
والواضع ونسبة وفضله
ْ ُ ُ ُ
حكم الشارع واالسم االستمداد
ُ
بابلعض اكتىف
ِ مسائل وابلعض
حاز الرشفا َ
َ اجلميع ومن درى
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Compiled by
Imam Ibrahim al-Bajuri
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2 There are three possible meanings for the ‘Alif Lam’ in the
beginning of ‘Al-hamdulilah’. 1) All types of praise (jince) belongs
to Allah 2) Allah’s praise of Himself in pre-eternity (‘ahd) or 3) an
all-encompassing praise that belongs to Allah (istighraq). (Sa’d al-Din
al-Taftazani, Sharh al-‘Aqidah al-Nasafiyyah)
3 Their opposites.
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َ ِّ ْ َ َ ْ َ َ َّ َ ُ َ َّ َ َ ْ ُ
السل ُم َ ٰ
ع هلل رب العال ِمي ،والصلة و احلَمد ا ِ
َّ َ ّٰ ُ َ
اهلل َعليْ ِه َو َسل َم. هلل صل َُ ْ
رسو ِل ا ِ
الَب ْي ْ َِ
الص ْ َ َ ْ ُ َ َ ُ ْ ُ َ ْ ُ َ ْ َ َ ِّ ْ
ي، ِ وبعد :فيقول ف ِقي رح ِة رب ِه ِ ِ
نب ِم ِّ ْ اتل ْقص ْيَ :طلَ َ
ِ
اج ْور ُّي ُذو َّ إب ْ َرا ِهيْم ْ َ
ال ُ
ِ ِ ِ
َ ْ َ َ ُ ْ َ ُ ُ َْ َ َ ْ ُ ْ َْ
ان -أصلح اهلل ِل ولهم الال الخو ِ ض ِ بع
َ َْ ُ ً َ ً َ َ ْ َ َ
والشأ َن -أ ْن أكتُ َ ْ َّ
ل ِر َسالة ل ِطيْفة ،تشتَ ِمل ب ُ
ْ َ ْ ٰ َ ْ َ َ َ َ ُ ْ ُ ْ ِّ
ف َحق ِه فات المول وأضدا ِدها ،وما يوز ِ ع ِص ِ َ ٰ
ُ وع َما َي ُ ََ ٰ
وما ي َ ْستَ ِحيْل الر ُسل َ
ِ
ف َح ِّق ُّ بِ ْ
ِ ٰ الَ ، تع
ْ َ ِّ ْ َ َ
وما يُ ْو ُز، ِف حق ِهم
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َ ُ َ ٰ ُ ِّ ُ َ َّ َ ْ َ ْ َ َ َ ُ ْ َ ِّ
يب ِف حق ِه يب ع ك مك ٍف أن يع ِرف ما ِ ِ
َ ُ ٰ ََ
تعالَ ،و َما ي َ ْستَ ِحيْلَ ،و َما يُ ْو ُز
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Allah’s Attributes u
اإلل َ ِهيَّات
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sifah nafsiyyah
ُ َّ الل أَ َح ٌد
َّ الل
﴾الص َم ُد ُ َّ ﴿قُ ْل ُه َو
(al-Ikhlas 112:1–2)
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ْ َّ ِّ َ
الصفة انلَّف ِسية
ُّ ِّ َ َ َ ْ ُ ُ َفيَج ُ
ب ِيف َحق ِه ت َعال[ :ال ُوج ْود] َ -و ِضد ُه ِ
ْ َ َ ُ َ َّ ْ ُ َ ٰ َ ُ ُ ْ ُ ْ َ ْ ُ ْ َ
ات
[العدم] ،و ادل ِلل ع ذلِك :وجود المخلوق ِ
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sifah salbiyyah
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ْ َ َّ ُ ِّ َ ٰ َ ْ َ ُ َو َي ُ
ب ِيف َحق ِه ت َعال[ :ال ِقدم] َ -و َمعنَ ُاه أنه ِ
ُ
ادل ِلْل َعٰ ُ ْ ٰ َل أَ َّول ُ
ل َت َعال َوض ُّد ُه ُ
[ال ُد ْوث]َ ،و َّ َ َ
ِ
ُ ُْ ٰ حتَ ََ َ َّ ُ َ ْ َ َ َ ً ْ
َ
اج ِإل م ِد ٍث َو ه َو ذلِك :أنه لو كن حا ِدثا ل
َ ِّ َ َ ٰ .و َي َُُ ٌ َ
ب ِيف حق ِه تعال: مال ِ
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8 The Qur’an states, What is with you perishes, while that which is
with Allah Lasts (Nahl 16:96) and Everyone on it shall perish, while
the Face of your Lord abides, the Possessor of Majesty and Generosity
(Rahman 55:26–27).
(Nahl 16:96)
َ َْ ُ َ ّ َ ُ ْ َ َ ْ َ َ َ َ ْ َ َ ْ َ ُّ ُ
الل ِل ق وجه ربِك ذو ٰ ان ويب
ٍ ك من عليها ف
ْ ْ َ
الك َر ِام
ِ و
(Rahman 55:26–27)
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ّ َ ْ َ َ ُ َ َ ْ َ ُ َ َّ ُ َ َ ٰ
ال َل آخ َر َ ُ
ل َ -و ِض ُد ُه ِ [القاء] -و معناه أنه تع
َ
ْ َ َ ُ َ َّ ْ ُ َ ٰ َ َّ ُ َ َ َ َ
ع ذلِك :أنه ل ْو كن فا ِنيًا [الفناء] ،و ادل ِلل
ً ُ َُ ٌ ََ َ
لكن َحا ِدثا َو ه َو مال
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]ِث َ َ ْ ُ َ َ َ ُ ْ َ ٰ َ َ ِّ َ ُ َ َو
ِ [المخالفة ل ِلحواد:يب ِف حق ِه تعال ِ
َ ْ ً ُ ْ َ ٰ َ َ ُ َّ َ َ ْ َ
، َو معن ُاه أنه تعال لي َس م َماثِل لِلح َوا ِد ِث-
َ ُْ َ َ َ ٌ ُ ُ َ َ ٌ ْ َ َ َ ٌ َ َُ َ َْ َ
فليس ل يد و ال عي و ال أذن و ال غي ذلِك
ُ َ َ َ ُ ْ َ ُّ ْ َ ْ
َو،] َو ِضدها [المماثلة- ات ال َ َوا ِد ِث ِ ِمن ِصف
ح َوا ِد ِث َ ْ َأنَّ ُه ل َ ْو َك َن ُم َماث ًل لل:ك َ ٰ َ ُ ْ َّ
ِ ِ ِ ادل ِلل ع ذل
ٌ َُ ُ ً َ ََ
لكن َحا ِدثا َو ه َو مال
and can actually forget Allah’s providence, and the sentiment and
emotion contained in the actual verse. An example of restoring the
subtlety back to such verses was given when discussing the verse
the All-Merciful assumed the Throne (al-Rahman ‘ala al-‘Arsh ista-
wa) that normally when someone assumes leadership or authority
in this world, they do so with a sense of power, might, and majesty.
But notice when Allah mentions assuming the Throne, He didn’t
mention his name, Jabbar (Compeller), or ‘Aziz (Almighty) or Jalil
(The Majestic), which would have been appropriate and expected.
Instead, He mentioned in the verse to highlight His dominant trait
of mercy, His holy name al-Rahman (All-Merciful) to remind us,
even in His supreme authority, ‘My mercy supersedes My wrath.’
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ٰ َ ُ َّ َ ْ ْ ُ َ ْ َ ٰ َ ِّ ُ َو َي
َو َمعنَ ُاه أنه ت َعال- ] [ال ِقيام بِانلَّف ِس:ب ِيف َحق ِه ت َعال ِ
ُ َ ْ ْ َ ُ ُّ َ ِّ َ ُ ٰ َ َ ٍّ َ َ ٰ ُ َ ْ َ َ
لحتِياج ِ و ِضده [ا- و ل ِإل مص ٍص،ل يفت ِقر ِإل مل
َ َأنَّ ُه لَو احتاج:ك َ َ ٰ َ َ ُ ْ َّ َ ّ ُْ َ ّ َ َ ٰ
ِ و ادل ِلل ع ذل،]إل المح ِل و المخصص
ٰ َ َ ٌ َُ ً َ ُُ َ ً َ َ َ َ ََّ َ
احتاج إِل َو لو، َو ك ْونه ِصفة مال،إِل م ٍل لكن ِصفة
ٌ َُ ً ُُ َ ً َ ََ َُ
م َّص ٍص لكن َحا ِدثا َو ك ْونه َحا ِدثا مال
vine incarnation and say that Allah dwells within the body of Jesus
Christ e. This belief is false and implies that Allah is a quality of
Prophet Jesus e. It also implies that Allah is divisible into parts,
which, as we will see, is also rationally impossible. If Allah required
a determiner He would be contingent, and if He was contingent He
would not be pre-eternal, which, as we have learned, is rationally
impossible. Allah is absolutely independent and dissimilar to His
creation. Everything created by Allah has a beginning, a particular
shape or size, and undergoes change. All created forms and attri-
butes, such as shapes and qualities, have a beginning and an end,
so it is impossible that Allah should resemble them in any way. If
Allah resembled creation He would also be subject to change, and,
as explained earlier, anything that is subject to change is a possible
existent and cannot be divine. It is rationally impossible for Allah to
have any attribute that is possible—all of His attributes are necessary.
If something resembles another thing in creation (like how a cat’s
paw resembles a dog’s paw, or how a coffee table resembles a dinner
table), it means that it will have limits and boundaries that must
be created. Since they are merely possible they must have a creator
to specify their limits. If you pointed to a phone and asked, “Who
made this phone in this particular shape?” and someone answered,
“No one made it; it is like that eternally,” you would call the answer
absurd. Anything with limits needs someone or something to spec-
ify it. Islamic theologians mention an important principle in this
regard: “Anything described with contingent qualities must also be
contingent.” If we say that an object has a particular size, no smaller
or larger, it is rationally possible for us to say that it can be larger or
smaller than it is. Since that is possible, it can be asked, “Why isn’t
the object larger or smaller than it is?” And if the object accepts
multiple possibilities, it must be contingent; otherwise it would be
a case of infinite regress.”
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15 The Qur’an states, Your God is One God (Nahl 16:22) and And
our God and your God is one; and we are Muslims (in submission)
to Him (Ankabut 29:46)
ْ َ ْ َ َ َّ َ َ ُ َ
ِ ِين ل يُؤم ُِنون بِالخ َِرة
إِل ٰ ُهك ْم إِل ٰ ٌه َواح ٌِد فال
َ ُ ْ َ ْ ُّ ُ َ ٌ َ ُّ ُ ُ ُ ُ
بون ِ قلوبهم منكِرة وهم مستك
(Nahl 16:22)
16 The Qur’an states, if there were in the heavens and the earth,
other gods besides Allah, there would be confusion in both [the Heavens
and earth]! But glory be to Allah, the Lord of the Throne: High is He
above what they attribute to Him! (Anbiya’ 21:22)
ّ َ َّ َ َ ْ ُ َ َ َ َ َ َ ُ َّ َّ ٌ َ َ َ َ َْ
ِ لو كن فِي ِهما آل ِهة إِل الل لفسدتا فسبحان اللِ ر
ب
َ ُ َ ْ
ال َع ْر ِش ع َّما يَ ِصفون
(Anbiya’ 21:22)
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َّ َ ِّ َ َ ٰ َ ْ َ ْ َ َّ ُ َو َ ُ
ات َو يب ِيف حق ِه تعال[ :الوحدانِية] ِيف اذل ِ ِ
َّ َ ْ َ ْ َ َ َ ْ َ َْ ْ َ َ ِّ
ال .و معن الوحدا ِني ِة ِيف ات و ِيف الفع ِ
ِيف الصف ِ
َ َّ َ َ ْ َ ْ ُ َ َّ َ ً ْ ْ َ ُ َ َ ِّ َ
َ َّ
ات :أنها ليست مركبة ِمن أجزا ِء متعددة اذل ِ
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sifat al-ma’ani
17 The Qur’an states, Indeed, Allah has Power over all things (Baqara
2:20). The traits of Power, Will, Knowledge, Life, Hearing, and Seeing
are classified as sifat al-ma’ani (qualitative attributes) and subsists with
the Entity of Allah, and necessarily predicates that He u, not only
has the particular quality (e.g. Knowledge), but is Knowledgeable,
or in theological parlance, is being Knowledgeable, as will come in
the following category of traits.
َ َ َ َ َ َ َّ ُ ُ َ َ ْ َ ُ َ ْ َ ُ ْ َْ ُ َ َ
اء ل ُهم َّمش ْوا اره ْم كما أض يكاد البق يطف أبص
ب َ ل َه َ
َ ُ َّ َ َ ْ َ َ
اموا ولو شاء الل ُ َِإَوذا أَ ْظلَ َم َعلَيْه ْم ق
َ
ِفِيه
ِ
َ َ ّ ُ َ َ َ َّ َّ ْ ْ َ
َ َ ْ ْ َ
ٌ ش ٍء قد ْ عك
ِير ِ ٰ بِسمعِ ِهم وأبصارِهِم إِن الل
(Baqara 2:20)
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َ َ َ
ِصفات المع ِن
َ َ ُ ْ َ ِّ َ َ ٰ َ ُ ْ َ ُ َ َ َ ٌ
ه ِصفة يب ِف حق ِه تعال[ :القدرة] -و ِ و ِ
ُْ َ ٰ َ ْ ٌ َ ٌ
ق ِدي َمة قائِ َمة بذاته ت َعال يوجد بِ َها َو يع ِد ُم َ -و
ُّ َ َ ْ َ ْ ُ َ َّ ْ ُ َ ٰ َ َ َ َّ ُ َ َ َ
ع ذلِك :أنه ل ْو كن ِضدها [العجز] ،و ادل ِلل
ْ ُ َ ْ َ ْ َ َ
َع ِج ًزا ل ْم يُ ْو َجد ش ٌء ِم ْن ه ِذهِ ال َمخلوقات
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19 The Qur’an states, [God is the] Doer of what He wills (Hud 11:107)
and …except what Allah wills (‘Ala 87:7) and We raise the ranks of
whomsoever We will… (Yusuf 12:76)
َ
َ ات َو ْال ْر ُض إ َّل َما َش
اء ُ اوَ الس َم َّ ت َ َ َ َ ِين ف
ِ ِيها ما دام َ ال َ
ِ خ
ِ
ُ ك َف َّع ٌال ل ّ َِما يُر
يد َ َّ َ َّ َ ُّ َ
ربك ۚ إِن رب
ِ
(Hud 11:107)
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َ َ ُ ْ َ ِّ َ َ ٰ َ ْ َ َ ُ َ َ َ ٌ
ه ِصفة يب ِف حق ِه تعال[ :ا ِلرادة] -و ِ و ِ
َ َ ٌ َ َ ٌ َ َ َ ٰ ُ َ ِّ ُ َ ْ ُ ْ
ك َن ق ِديمة قائِمة بِذاتِ ِه تعال يصص بِها المم ِ
ُْ ُ َ ْ ْ َ َ َ ْ ْ َ َ ْ َْ ْ َ ْ ْ ْ
بِالوجو ِد أو بِالعدمِ أو بِال ِغن أو بِالفق ِر أو بِال ِعل ِم
اهة] ،وَ َ َ ُّ َ َ ْ َ َ َ َْ ْ
ال َ ْهل إ ٰل َغيْ
ِ ذلِك ،و ِضدها [الكر ِ ِ أو بِ
َ
َ ً َ َ َ َ
َّ ْ ُ َ ٰ َ َ َّ ُ
ع ذلِك :أنه ل ْو اكن ك ِرها لكن َع ِج ًزا، ادل ِلل
َُ ٌ َ ُُ
َوك ْونه َع ِج ًزا مال
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ْ ْ َّ ُ َ َ َ َ َ َ
ِاس َتخ َر َج َها مِن وِ َعء ف َب َدأ بِأ ْوع َِيت ِ ِه ْم قبْل وِ َعءِ أخِيهِ ثم
ُ َ َ َ ُ ْ َ َ َ َ َ ُ ُ َ ْ َ َٰ َ َ
ِ أخِيهِ ۚ كذ َل ِك كِدنا ِلوسف ۖ ما كن ِلأخذ أخاه ِف د
ِين
ّ ُ َ ْ َ َ ُ َ َّ َّ َ َ َ ُ َ ْ َ ُ َّ َ َ َ َّ ْ
ك
ِ ات من نشاء ۗ وفوق ٍ ِك إِل أن يشاء الل ۚ نرفع درج ِ ال َمل
ِيم ٌ ذِي عِلْم َعل
ٍ
(Yusuf 12:76)
ُ ْ ِيم الْ َق َواع َِد م َِن ْالَيْت
ِإَوس َماعِيل َر َّب َنا ُ ِإَوذْ يَ ْر َف ُع إب ْ َراه
ِ ِ
ْ َ
َ َت َق َّبل مِنا ۖ إنك أ
َ َّ َّ ْ
ِيم ُ يع ال َعل َّ نت
ُ الس ِم
ِ
(Baqara 2:127)
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َ َ ُ ْ َ ِّ َ َ ٰ ْ ْ ُ َ َ َ ٌ
ه ِصفة يب ِف حق ِه تعال[ :ال ِعلم] -و ِ و ِ
َْ ْ َ ْ ٌ َ ٌ َ ََ ٰ ََْ
ق ِدي َمة قائِ َمة بِذاتِ ِه تعال يعل ُم بِ َها الشيَاء -
َ ُّ َ ْ َ ْ ُ َ َّ ْ ُ َ ٰ َ َ َ َّ ُ َ ْ َ َ
و ِضدها [الهل] ،و ادل ِلل ع ذلِك :أنه لو كن
ُ َُ ٌ ُ ً َ
َجا ِهل ل ْم يَك ْن ُم ِريْ ًدا َوه َو مال
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(Baqara 2:255)
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َ َ ُ ْ َ ِّ َ َ ٰ َ ْ َ َ ُ َ َ َ ٌ
ه ِصفة يب ِف حق ِه تعال[ :الياة] -و ِ و ِ
َ
َ ْ َ ٌ َ َ ٌ َ َ َ ٰ ُ َ ِّ ُ َ ُ ْ َ َ
ل أن ي َّت ِصف ق ِديمة قائِمة بِذاتِ ِه تعال تصحح
ُّ َ َ ْ َ ُ َ ِّ َ بالْعلْم َو َغ ْ
ات َ -و ِضدها [الم ْوت] يهِ ِمن الصف ِ
ِ ِ ِ ِ
ُ َ َ َ
َ َّ ْ َ ٰ َ َّ ُ َ َ ُ
ع ذلِك :أنه ل ْو كن َميِّتًا ل ْم يَك ْن -و ادل ِلل
َ ً ََ ُ ْ ً ََ َ ً َ ُ َ َُ ٌ
قا ِدرا ول م ِريدا ول علِما وهو مال
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ُ
ص] َ -وه َما ال َ ُلس ْم ُع َو ْ َ
َ َ ُ ْ َ ِّ َ َ ٰ َ َّ
يب ِف حق ِه تعال[ :ا و ِ
َ َ ٰ َْ َ ُ ص َفتَان قَد ْي َمتَ َ َ َ
ان بِذاتِ ِه ت َعال ينك ِشف ان قائِمت ِ
ِ ِ ِ ِ
َ ْ َ َ ّ ُّ ُ ْ
بِ ِه َما ال َم ْوجود َ -و ِضده َما [الصم ُم َوالع َم]َ ،و
ال :لَيْ َس َك ِمثْ ِل ِه َ ْ َ َ ُُْ َ َ ٰ
ش ٌء ع ذلِك :قول تع ادل ِلْ ُل َ ٰ
َّ
َ ُ َ َّ ُ ْ َ ُ َ ُّ
ري[ .الش ْو َرى] وهو الس ِميع ال ِص
ٌَ ُ َ َ ُ ْ ِّ َ ٰ َ ْ َ َ ُ
ف َحق ِه ت َعال[ :الكلم] َ -وه َو ِصفةيب ِ
و ِ
َ ٌَ َ ََ ٰ ََ َ ْ َْ ََ
قديمة قائِمة بِذاتِ ِه تعال وليست ِبر ٍف ول
َ ُّ َ َ ْ ُ ْ ُ َ ُ َ ْ َ َ ُ َ َّ ُ
ادل ِلْل َص ْو ٍت -و ِضدها [الكم] وهو الرس ،و
َ ٰ َ َ َ ْ ُ ُ َ َ ٰ َ َ َّ َ ُ َ َ ْ
اهلل ُم ْوس تك ِليْ ًما ع ذلِك :قول تعال :و كم
[اَلنِّ َس ُ
اء]
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sifat al-ma’nawiyyah
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َ َ َ َّ ِّ َ
الصفات المعن ِوية
ُّ َ َ ُ ْ ِّ َ ٰ َ ُ ُ َ
ف َحق ِه ت َعال[ :ك ْونه قاد ًِرا] َ -و ِضد ُهيب ِ
-و ِ
َ ْ ُ ُ َ ً َ َّ ْ ُ َ ٰ َ َ َ ُ ْ ُ ْ
ع ذلِك :د ِلل القد َرة جزا] ،و ادل ِلل[كونه ع ِ
ُّ ً َ َ ُ ْ ِّ َ ٰ َ ُ ُ
ف َحق ِه ت َعال[ :ك ْونه مريدا] َ -و ِضد ُهيب ِ
و ِ
َ ْ ُ ُ َ ً َ َّ ْ ُ َ َ َ َ ْ ُ ْ
الرادة ع ذلِك :د ِلل ِ [كونه ك ِرها] ،و ادل ِلل ٰ
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the possible
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َ ِّ َ َ ٰ َ
[ك ْونُ ُه َس ِم ْي ًعا َو َب ِص ْ ً َو َي ُ
يا]، ب ِيف حق ِه تعال: ِ
َ َّ ْ ُ َ ُّ ُ َ َ ْ ُ ُ َ َ َّ َ َ ْ ُ ُ َ َْ
و ِضدهما [كونه أصم وكونه أعم] ،و ادل ِلل
ال َص الس ْمع َو َد ِلْ ُل ْ َ
كَ :دلْ ُل َّ
ِ
َ ٰ َ
ع ذل ِ
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الن ُب َّوات
ُّ
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َّ ً
ص ّدِيقا نب ِ ًّيا َ َ ُ َّ َ ْ َ ْ ْ ُ ْ َ
ِ يس ۚ إِنه كنِاب إِدر
ِ واذكر ِف الكِت
(Maryam 19:56)
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َ َ ُ ْ َ ِّ ُّ ُ َ َ ْ ُ َّ َ ُ َ َّ َ
السل ُم: يب ِف حق الرس ِل علي ِهم الصلة و و ِ
ْ
َ ِّ ْ ُ َ ُّ ُ َ َ ُ َ َّ ْ ُ َ ٰ َ
ع ذلِك: [الصدق] ،و ِضده [الك ِذب] ،و ادل ِلل
ُ ْ َ َُ َََ ٰ ُ َ َّ ُ ْ َ ْ َ ُ ْ َ َ َ َ
أنهم لو ك ِذبوا لكن خرب اهللِ سبحانه وتعال
ُ َُ ٌ َ
ك ِذبًاَ ،وه َو مال
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َ َ ُ ْ َ ِّ ْ َ َ ْ ُ َّ َ ُ َ َّ َ
السل ُم: يب ِف حق ِهم علي ِهم الصلة و و ِ
َ َ ُ َ َّ ْ ُ َ ٰ َ َ ْ ُّ َ َْ َ َ َ ُ
ع ذلِك: [المانة]َ ،و ِضدها [ال ِيانة] .و ادل ِلل
َ َّ ُ ْ َ ْ َ ُ ْ ْ ُ َ َّ َ ْ َ ْ ُ َ ُ َّ
أنهم لو خانوا بِ ِفع ٍل مرمٍ ،او مكروهٍ لكنا
حرمٍَّ ك َو َل يَص ُّح أَ ْن نُ َ
ؤم َر ب ُم َ َُْ ْ ْ َ ْ َ َ
ِ ِ مأمو ِرين بِ ِمث ِل ذل ِ
َْ َ ْ
أو مكروهٍ
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29 The Qur’an states, Those who conceal the clear signs We have
sent down, and the guidance, after We have made it clear for the
people in the Book – on them shall be Allah’s curse, and the curse of
those entitled to curse (Baqara 2:159). The hadith states, ‘Whoever
was asked about Sacred knowledge that he possesses but conceals it,
then a bridle made of fire will be tied around his mouth on the Day
of Resurrection.’ (Bukhari)
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َ َ َ ُ ْ َ ِّ ْ َ َ ْ ُ َّ َ ُ َ َّ َ
السل ُم[ ،تبلِيغ يب ِف حق ِهم علي ِهم الصلة و و ِ
َْ ُ ُّ ْ َ ْ َْ ُ
ما أم ُِر ْوا بِتبلِي ِغ ِه ل ِلخل ِق]َ ،و ِضد ُه [ك ِتمان
كَ :أ َّن ُه ْم ل َ ْو َكتَ ُم ْوا َشيْئاً َ َ َ َّ ْ ُ َ ٰ َ
ذل ِك] ،و ادل ِلل ع ذل ِ
َ ْ ْ ْ ُ ْ َ َ َُّ ْ َّ ُ ُ ْ َ
ان َ
كتم ِ ِمما أ ِمروا بِتب ِلي ِغ ِه لكنا مأمو ِرين بِ ِ
َ َّ َ َ ْ ْ َ ْ ُْ ْ ْ َ
ال ِعل ِمَ ،ول يَ ِص ُّح أن نؤ َم َر بِ ِه ِلن كتِم ال ِعل ِم
ْ ٌ
َمل ُع ْون
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the possible
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َ َ ُ ْ َ ِّ ْ َ َ ْ ُ َّ َ ُ َ َّ َ
السل ُم: يب ِف حق ِهم علي ِهم الصلة و و ِ
َ ْ َ َ َ ُ َ ُّ َ َ َ َ ُ َ َّ ْ ُ َ ٰ َ َ ْ
ع ذلِك: [الفطانة] ،و ِضدها [اللدة] ،و ادل ِلل
ُ ُ َ َّ ُ َ ْ َ َ ْ َ ْ ُ ُ ْ َ َ َ ُ َ َ َ َ ُ ْ ْ
َ
أنه ل ِو انتفت عنهم الفطانة لما قدروا أن ي ِقيموا
آن َد َّل ِفْ ُ َّ ً َ َ ْ َ ْ َ ُ َ ُ َ ٌ َ َّ ْ ُ ْ َ
حجة ع الص ِم وهو مالِ ،لن القر
ْ ْ ع إقَ َ َم َواض َع َكث ْ َ
ع الَص ِم ام ِت ِه ُم احل ُ َّجة َ ٰ ي ٍة َ ِٰ ِ ِ
the possible
َ ِّ ْ َ َ ْ ُ َّ َ ُ َ َّ َ ْ
السل ُم: َوالَائِ ُز ِف حق ِهم علي ِهم الصلة و
اض الْبَ َشيَّ ُة الَّت َل تُ َؤ ِّد ْي إ ٰل َن ْق ٍص ِ ْ َْ َ ْ َ ُ
ف ِ ِ ِ [العر
عادل ِلْ ُل َ ٰ َم َراتِبهم الْ َعلِ َّيةِ]َ :كل ْ َم َرض َو َنْوهَ ،و َّ
ِِ ِ ِِ
َ َ
الصل ُة َو َّ َ
اه َد ُت َها به ْم َعليْه ُم ََّ ُ َ َ
السل ُم ِ ِِ ذلِك :مش
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Conclusion
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َ ٌَ
خات ِمة
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َ َ ْ َ ْ َ َ ْ َ ُ ٰ َ َ َ َ ْ َّ َ ُ
الصلة وليس ِفيما بعده ِإل آدم -علي ِه
َُْ ُ َ َّ َ
السل ُم َ -ط ِريْ ٌق َص ِحيْ ٌح ِفيْ َما ينقل و
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َ َ ْ ْ ُ َ َْ َ َّ َ ُ َ
ب أي ْ ًضا أن يَعرفهم ا ُّلر ُسل ال َمذك ْو َرة ِف ي
و ِمما ِ
ْ ُ ْ َ ْ ْ ً َ َ َّ َ ْ ُ ُ ْ َ َ ُ َ َ ْ َْ
آن تف ِصيل ،وأما غيهم في ِجب علي ِه أن القر ِ
َّ َ
ْ ْ َْ َُ ْ َْ ً َْ ََ ْ
جالَ ،وقد نظ َم َبع ُض ُه ُم الن ِبيَاء ال ِت يع ِرفهم إِ
َ ُ َ ْ َُُ ْ َْ ًْ ََ َ
تب مع ِرفتهم تف ِصيل ،فقال: ِ
ْ ٌَ َ ْ ٌ َ ُ ِّ
يف َمع ِرفة لك ِ
َّ
حتم ع ك ِذي اتل ِ
َْ َ ْ َ َ َ َّ ْ
يل قد ُع ِل ُموا
ِ صِ ف بِأن ِبيا ِء ع اتل
ٌ ْ َ ْ َ
ِف تِلك ُح َّجتُنَا ِمن ُهم ث َما ِنيَة
ٌ ُ َ ْ َْ َ ْ
ش َو َيبْق َسبْ َعة َوه ُم ِمن بع ِد ع ٍ
َ َ ْ ُ ُ ٌ
ود ُش َعيْ ٌ
ب َصا ِل ٌح َوكذا ِإد ِريس ه
ُ ْ ْ َُ ُ َْ َْ ُ
ْ
ار قد خ ِت ُموا
كف ِل آدم بِالمخت ِ ذو ال ِ
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َ َّ َ َ ُ َ ْ ُ ْ ُ َّ َ ُ ْ َ ُ َ
ب ِإع ِتقاد ُه أي ْ ًضا أن ق ْرنه أف َضل الق ُر ْو ِن، ي
ِمما ِ
ْ َّ ْ َ ْ َ ُ َْ ُ َّ ُ َْ ُ
ال ْي َبع َد ُه
الي بعد ُه ،ث َّم الق ْرن ِ ث َّم الق ْرن ِ
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Appendix
allah’s attributes
necessary impossible
sifah nafsiyyah
ُ َْ َْ
Existence ال ُو ُج ْود Non-existence ال َع َد ُم
sifah salbiyyah
َْ ُ ُْ َ
Beginninglessness القِ َد ُم Contingency ل ُد ْوث ا
Endlessness
ُ ا َ ْلَ َق
اء Transience
ُ اَلْ َف َن
اء
َ ْ ُ ََ َ َْ ََُ َْ
ال ُم َماثلة
Difference from
ِ ال ُمخالفة ل ِلح َواد
ِث Likeness
originated things
ٰ ُ َ ْ َْ
ْ َ ْاَل
ُ قي اج إِل الِحتِي
ام بِانلَّف ِس Requiring a
َ ْ ّ َ َْ
ح ِل َوال ُمخ ّ ِص ِص
Self-Subsistence
determinant الم
ُ ْ اَل ْ َو ُ َ
Oneness ح َدان َِّية Multiplicity ا َّتل َع ُّدد
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sifah al-ma’ani
ُادة َ َ َْ ُ َ َ َْ
Will ا ِلر Compulsion الك َراهة
ْ َْ ُ َْ َ
Knowledge ال ِعل ُم Ignorance ل ْهل ا
Life
ُل َياةَ ْ َا Death ت ُ اَل ْ َم ْو
ََ َْ ْ َْ
Speech الك ُم Muteness الُك ُم
sifah al-ma’nawiyya
َ ُ َ َ ُُْ َ
His being All- ك ْون ُه قاد ًِرا His being unable ج ًزا
ِ كونه ع
Powerful
ُ َ ً َ ُ َ
His being Willing ك ْون ُه ُم ِريْ ًدا His being ك ْون ُه كرِها
compelled
ُ َ ً ُ َ
His being All- ك ْون ُه َعل ًِما His being ك ْون ُه َجاهِل
Knowing ignorant
ُ َ ُ َ
His being Living ك ْون ُه َح ًّيا His being dead ك ْون ُه َم ّي ِ ًتا
ُ َ َ ُ َ
His being All- ك ْون ُه َس ِميْ ًعا His being deaf ك ْون ُه أ َص ُّم
Hearing
ً ْ َك ْونُ ُه بَ ِص ُ َ ْ َ
His being يا His Being blind أع َم ك ْون ُه
All-Seeing
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the possible
ُ َ َ ُ ّ ُ ف ِْع ُل
Doing or leaving anything possible ك ٍن أ ْو ت ْرك ُه
ِ ك م ْم
ِ
necessary impossible
ُ ّ َ ْ َْ
Truthfulness لص ْدق
ِ ا Lying الكِذ ُب
َُ ََ َْ َُ ْ َ
Loyalty المانة Treachery ال َِيانة
ُ َ
تبْل ِيْغ َما
َ ُ َ ُ ْ
ِأم ُِر ْوا بِتبْل ِيْغِه كِت َمان ذل ِك
Conveying what
they were ordered to Concealing that
convey to creation ْ َ ْ
ل ِلخل ِق
َُ ََْ
الف َطانة ُا َ ْلَ َل َدة
Astuteness Stupidity
the possible
ٰ ّ َ ُ َ َّ ُ َ َ ْ ُ َ ْ َ ْ َ
ش َّية ال ِت ل تؤدِي إِل ِ العراض الب
َِّف َم َراتِبه ُم الْ َعل ِية
Human conditions that do not detract
ْ ِ َن ْق ٍص
from their high status
ِِ
َ
1 Adam آدم First man
First Prophet
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ْ ْ
2 Idris إِدرِيس First to write with a pen
ُ
3 Nuh ن ْوح Called to Allah over 950 years
ُ
ه ْود
Sent to the people of ‘Ad
4 Hud Carved buildings into rock
People destroyed with a violent gale
ُ
ل ْوط
Nephew of Ibrahim e
7 Lut Fled Sodom and Gomorra due to sodomy
First migrant for the sake of Allah
إ ِ ْس َماعِيْل
The sacrifice of Allah
8 Ismail Helped re-build the Ka’bah
Father of the Arabs
َ إ ْس
حاق
9 Ishaq ِ Father of the Jews
ُ
10 Ya’qub َي ْعق ْوب Had 12 children which later became the 12
tribes of Israel
ُم ْوىس
Allah spoke to him directly
15 Musa Parted the Red Sea
Received the sacred Tablet
َْ
16 al-Yasa’ ال َي َسع Mentioned in the Qur’an
ْ ْ ُ
17 Dhu l-Kifl ذو الكِفل Mentioned in the Qur’an
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َ
18 Dawud د ُاود King Prophet
Metal was made malleable for him
َ
ُسليْ َمان
King Prophet
19 Sulayman Controlled the wind, animals, men and
jinn
ْ
20 Ilyas إِلَاس Mentioned in the Qur’an
َ
َزك ِر َّيا
Cared for Maryam h
22 Zakariyya His wife was barren when he had his son,
Prophet Yahya e
ْ
23 Yahya يَح Maternal cousin of Jesus e
عِيْىس
Miraculously conceived
24 ‘Isa Will return at the end of time
Will follow the Sacred Law of Islam
َُ
25 Muhammad م َّمد Last and final Prophet
Greatest Prophet
# arabic name
َُ
1 م َّمد بن Muhammad son of
ّٰ َ
2 عبْد اللِ بن ‘Abdullah son of
ِب بن َّ ُ ْ ُ ْ َ
3 ِ عبد المطل ‘Abdul-Muttalib son of
َ
4 هاشِم ابن Hashim son of
َ
5 ِ عبْد َم َن
اف بن ‘Abdul-Manaf son of
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# arabic name
ُ ْ ُ ْ َ
1 خدِيَة بِنت خ َويْ ِل Khadijah bint Khuwaylid
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ْ َ َ ْ ُ َ َ
2 الصدِيْق
ّ
ِ عئِشة بِنت ا ِب بك ٍر ‘Aishah bint Abi Bakr
as-Siddiq
َ ْ َح ْف َص ُة بنْت ُع َمر ابْ َن
ال َّطاب Hafsah bint ‘Umar
3 ِ ِ ibn al-Khattab
ْ َ ْ ُْ
4 ام َحبِيْ َبة بِنت ا ِب ُسف َيان Umm Habiba bint
Abi Sufyan
ُ ْ َ ُْ
5 ام َسل َمة بِنت ا َم َّية Umm Salama bint Umayyah
َ ْ َ
6 َس ْودةُ بِنت ُز ْم َعة ب ِ ْن قيْس Sawdah bint Zum’ah
bin Qays
ْ ب بنْت َج ُ ََْ
7 حش ِ زين Zaynab bint Jahsh
َ ْ
الارِث ال ِهال ِ َّلة َ ْ َميْ ُم ْونَه بنْت Maymuna bint
8 ِ al-Harith al-Hilaliyah
َ ْ ُ ْ ُ ََْ
9 ب بِنت خ ِزيْ َمة ال ِهال ِ َّلة زين Zaynab bint Khuzaimah
al-Hilaliyah
Note: All of his children a are from Khadija j except Ibrahim, who is
from Mariya.
# arabic name
َْ َ
1 َس ّي ُدنا القاسِم Our master al-Qasim
ُ
2 َس ّي ِ َدت َنا َزيْ َنب Our lady Zaynab
َ ُ
3 َس ّي ِ َدت َنا ُرق َّية Our lady Ruqayyah
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َ ُ
4 َس ّي ِ َدت َنا فاط َِمة Our lady Fatima
ُْ ُ ْ ُ ُ
5 َس ّي ِ َدت َنا أم كث ْوم Our lady Umm Kulthum
َ
7 َس ّي ُدنا إبراهيم Our master Ibrahim
َ َْ
الفِ ْرد ْوس al-Firdous َج َه َّنم Jahannam
َ اَل ْ َم َق
امة لسعِ ْي َّ َ ا
al-Muqamah al-Sa’ir
َ َْ ُ َ َ
َسقر
ِدار القرار Dar al-Qarar Saqar
َ َّ ُ َ َ
السال ِم دار Dar al-Salam حيْمِ ج Jahim
ْ َْ
ال َماوى al-Ma’wa ُح َط َمة Hutamah
َ َّ َ َ
انلَّعِيْ ُم al-Na’im ات الل َهب ذ Dhat al-Lahab
ْ ُْ َ
لل ا al-Khuld َحاوِ َية Hawiyah
َْ
ال َع ْدن al- ‘Adan لظى Ladhaw
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Acknowledgments
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