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Essential beliefs incumbent upon the people of the truth, in accordance with
Ahlus Sunnah wal Jamaa’ah!

Authored by

Chief of the Mystics, Leader of the Worthy,

Lover of the Messenger
Moulana Muhammad Fakhr-ud-din Chishti Nizaami

Translated by:
Aslam Ismail Ziyaee and Mahomed Akram Ismail Ziyaee
‫ﻋ ﻋﻨﻬﻢ‬
Contents

Dedication ......................................................................................... 1

Foreword ........................................................................................... 2

Introduction ...................................................................................... 4

The Establishment of Faith (Preface) .............................................. 15

Core Beliefs ..................................................................................... 18

Belief One – The declaration of faith..................................................... 18

Belief Two – Heaven, Hell, the Bridge and the Pond ............................... 20

Belief Three – Allah � is One ............................................................. 20

Belief Four – There is no resemblance to Allah � ................................... 20

Belief Five – Seven inherent attributes ................................................... 22

Belief Six – Eternality of Allah � ........................................................ 22

Belief Seven – Eternal attributes .......................................................... 22

Belief Eight – The creation ................................................................. 24

Belief Nine – Attributes versus creation ................................................. 24

Belief Ten – The Glorious Qur’an ........................................................ 26

Belief Eleven – Reading, writing and memorisation of the Qur’an ............. 26

Belief Twelve – Qur’an is not a creation ................................................ 26

Belief Thirteen – The eternal speech of Allah � ..................................... 28

Belief Fourteen – The closely-connected creation ..................................... 28

Belief Fifteen – The word of Allah � .................................................... 28

Belief Sixteen – Speech in eternity ........................................................ 30

Belief Seventeen – Creator in eternity .................................................... 30

Belief Eighteen – Speech with Prophet Moosa � ..................................... 30

Belief Nineteen – Similarity of names ................................................... 30

Belief Twenty – Inherent knowledge ..................................................... 30

Belief Twenty-One – Eternal unparalleled power .................................... 32

Belief Twenty-Two – Difference in seeing and hearing ............................. 32

Belief Twenty-Three – Allah � speaks ................................................. 32

Belief Twenty-Four – Letters are a creation ........................................... 32

Belief Twenty-Five – Allah’s � existence .............................................. 33

Belief Twenty-Six – No likeness to Allah � ........................................... 33

Belief Twenty-Seven – The Yad and Wajh of Allah � - Part 1 ................. 35

Belief Twenty-Eight - The Yad and Wajh of Allah � - Part 2 .................. 36

Belief Twenty-Nine – Qualities of anger and happiness............................ 38

Belief Thirty – Without matter ............................................................ 38

Belief Thirty-One – Nothing is hidden from Him � ............................... 38

Belief Thirty-Two – Will, knowledge, decree and the Divine Tablet ........... 40

Belief Thirty-Three – Condition of the non-existent ................................. 40

Belief Thirty-Four – Condition of the existent ........................................ 40

Belief Thirty-Five – His � knowledge does not change ............................ 42

Belief Thirty-Six – Choice of faith or disbelief ......................................... 42

Belief Thirty-Seven – Day of the Covenant ............................................ 44

Belief Thirty-Eight – “Yes, indeed” ...................................................... 44

Belief Thirty-Nine – Humans created alike ............................................ 46

Belief Forty – Choices of the servant...................................................... 46

Belief Forty-One – Our choices do not impact the knowledge of Allah � ..... 46

Belief Forty-Two – Actions of the servants ............................................. 46

Belief Forty-Three – Creator of actions .................................................. 48

Belief Forty-Four – Actions are servants’ acquistion ................................ 48

Belief Forty-Five – Obedience and disobedience ...................................... 48

Belief Forty-Six – Purity of the Prophets ............................................... 50

Belief Forty-Eight – Zallaat and Khatee’aat .......................................... 50

Belief Forty-Eight – Lineage of Sayyiduna Rasoolullah ‫ ﷺ‬...................... 51

Belief Forty-Nine – The Rightly-Guided Successors ................................ 53

Belief Fifty – All the companions are on the Truth! ................................. 53

Belief Fifty-One – “Do not insult my companions!” ................................ 54

Belief Fifty-Two – Remember them with goodness .................................. 56

Belief Fifty-Three – Declaring a Muslim as a disbeliever .......................... 56

Belief Fifty-Four – Quality of faith ....................................................... 56

Belief Fifty-Five – Sinful believers ........................................................ 58

Belief Fifty-Six – Masah on leather socks............................................... 58

Belief Fifty-Seven – Salaat-ut-Taraweeh ............................................... 58

Belief Fifty-Eight – Permissibility of prayer ........................................... 58

Belief Fifty-Nine – Sinful believers and Hell ........................................... 60

Belief Sixty – The promise of Allah � .................................................. 60

Belief Sixty-One – Kufr and Shirk ....................................................... 60

Belief Sixty-Two – Pride .................................................................... 61

Belief Sixty-Three – Mu’jizaat and Karaamaat...................................... 61

Belief Sixty-Four – Istidraaj ................................................................ 63

Belief Sixty-Five – Allah �, the Creator, reiterated ................................. 63

Belief Sixty-Six – Seeing Allah � in Heaven ......................................... 65

Belief Sixty-Seven – Meaning of distance............................................... 65

Belief Sixty-Eight – Declaration of faith, reiterated ................................. 65

Belief Sixty-Nine – Faith is a constant .................................................. 65

Belief Seventy – We differ in our deeds .................................................. 65

Belief Seventy-One – Islam and Imaan ................................................. 67

Belief Seventy-Two – Deen ................................................................. 67

Belief Seventy-Three – Recognition of Allah � ...................................... 67

Belief Seventy-Four – Worshipping Allah � ......................................... 67

Belief Seventy-Five – Inner purity, sanctification and detachment ............. 69

Belief Seventy-Six – The favour of Allah � ........................................... 69

Belief Seventy-Seven – Shafaa’at (Intercession) - Part 1 ........................... 69

Belief Seventy-Eight – Shafaa’at (Intercession) - Part 2 ............................ 71

Belief Seventy-Nine – The scale of balance ............................................. 71

Belief Eighty - Retribution .................................................................. 71

Belief Eighty-One – Deeds of the oppressor............................................. 71

Belief Eighty-Two – The Pond and the Bridge ....................................... 71

Belief Eighty-Three – Heaven and Hell ................................................. 73

Belief Eighty-Four – Punishment and reward ........................................ 73

Belief Eighty-Five – Guidance ............................................................. 73

Belief Eighty-Six – Abandonment ........................................................ 73

Belief Eighty-Seven – Coercion of the Devil ............................................ 75

Belief Eighty-Eight – Questions in the grave .......................................... 75

Belief Eighty-Nine – Return of the soul ................................................. 75

Belief Ninety – Tightening of the grave ................................................. 75

Belief Ninety-One – Punishment of the grave ......................................... 75

Belief Ninety-Two – Expression of His � attributes ................................ 77

Belief Ninety-Three – “In front of Allah �” .......................................... 77

Belief Ninety-Four – Proximity to Allah � ........................................... 77

Belief Ninety-Five – Proximity, without specifying how ........................... 77

Belief Ninety-Six – Al-Qur’an, the word of Allah � ............................... 79

Belief Ninety-Seven – Virtues of the verses ............................................. 79

Belief Ninety-Eight – Equality in absolute excellence ............................... 79

Belief Ninety-Nine – Faith of the family of Sayyiduna Rasoolullah ‫ﷺ‬....... 81

Belief One-Hundred – The daughters of Sayyiduna Rasoolullah ‫ ﷺ‬........... 81

Belief One-Hundred and One – Ask the people of knowledge ..................... 83

Belief One-Hundred and Two – Al-Me’raj, with body and soul ................. 83

Belief One-Hundred and Three – Signs of the Day of Judgement ............... 84

Belief One-Hundred and Four – Guidance, reiterated .............................. 84

 Dedication

This book is dedicated with profound respect and gratitude to all

the Mashaa’ikh and Ulama of the Chishti Order, whose wisdom
and guidance illuminate our paths. It is also dedicated to the resilient
and faithful Muslims of New Zealand, who persistently endeavour
to seek the pleasure of Allah in the lush landscapes and vibrant
communities of this beautiful land.

All Rights Reserved.

No part of this publication may

be used or reproduced in any manner
whatsoever without written permission of the
publisher except in the case of brief quotations.

Published by Islāmic Lifestyle Solutions

853 Jan Smuts Highway, Durban, South Africa
ils@hotmail.co.za
www.islamiclifestylesolutions.co.za

First Edition (PDF) – 7 April 2024 – 27 Ramadhaan 1445

Author – Moulana Muhammad Fakhr-ud-din Chishti Nizaami

Foreword – Shaykh Faheem
Translation- Hafez Aslam Ismail Ziyaee, Hafez Mahomed Akram
Ismail Ziyaee

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 Foreword
By Shaykh Faheem

All praise belongs to Allah, the Eternal with no beginning, Everlasting

with no ending. May peace and blessings be upon His Noble Messenger,
Muhammad, upon his companions, and his noble household.

In the spirit of reverence and gratitude, we embark upon presenting the

English translation of “Aqaa'id-e-Nizaamiyah,” a seminal work originally
penned by Hazrat Muhammad Fakhr-ud-din Chishti Nizaami . The
book serves as a beacon of the creed of Ahlus Sunnah, illuminating the
path for those who seek to understand the essentials of their faith.

The task of translating such an important work could only be entrusted

to individuals of exemplary dedication and skill. It is with great pride that
we acknowledge Hafez Aslam Ismail Ziyaee and Hafez Mahomed Akram
Ismail Ziyaee, two brothers of South African heritage, now serving the
Ummah from New Zealand. Their journey from the shores of Africa to
the landscapes of New Zealand, propelled them to the next phase of their
Islamic academic voyage currently being fulfilled in the form of the
traditional Dars-e-Nizami.

It is indeed a remarkable feat that these two youthful Huffaazh, in the

early phase of their studies, and having commenced the pursuit of the
Persian language, have undertaken the colossal task of translating this
work from Farsi into English. Their teacher of esteemed note, Hazrat
Allama Mufti Omar Dawood Qadri Moeeni , the Head Mufti at Islamic
Lifestyle Solutions, has rightly pointed out that translating such a critical
work is not only an honour but a significant achievement showcasing
their practical application of skills learned.

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In a time when many cast aspersions on the scholarly depth of the Chishti
spiritual order, this book stands as a testament to its rich academic
heritage. Through meticulous reference to esteemed scholars like the
erudite Mulla Ali Qari (may Allah sanctify his soul), the author firmly
anchors the Chishti order within the broad and deep river of traditional
Islamic scholarship.

This translation is poised to become an invaluable resource for Sunni

seminaries in New Zealand and beyond. Its succinct point-by-point
discussion of creed offers an accessible yet comprehensive guide for
students of Islamic theology.

We commend the diligent efforts of Hafez Aslam and Hafez Mahomed

Akram in bringing this important work to an English-speaking audience.
May Allah accept their service, bless their endeavours, and make this
translation a means of guidance for seekers of truth.

We supplicate to Allah to grant them success in this life and the hereafter,
and may the light of true understanding illuminate the hearts of all who
turn these pages.

“Those who know more, object less!

Those who know less, object more!”

Shaykh Faheem
Co-Founder of the Islamic Lifestyle Solutions
Head of Publication, Media, Education & Da’wah
www.islamiclifestylesolutions.co.za

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 Allah ! In whose name we begin, the Most Gracious, the Most Merciful.
Praise be to Him and salutations upon the Favoured Messenger

Introduction
This booklet entitled The Establishment of Faith was authored by the
lover of the Prophet Sayyiduna wa Moulana1 Hazrat2 Muhammad
Fakhr-ud-din Chishti Nizaami3 . It is the responsibility of every Muslim
to correct one’s understanding of creed because, without a strong belief
system, no worship is accepted and any physical worship committed will
be fruitless. Sadly though, nowadays, either because of being unaware or
being engrossed in worldly affairs or being influenced by the West or due
to differences between Ulama4, people are disassociating from their
religion and do not care to prepare for the Hereafter because their
attention is not focused on ensuring a strong belief system whereas this is
highly important. This booklet has been compiled to guide Muslims for
the abovementioned reasons. The booklet was composed by the author
upon the insistence of Shaykh5 Muhammad Yusuf Saheb6 , the
Spiritual Successor of the shrine of Hazrat Baba Fareed7 and a few
other scholars.
1
Sayyiduna wa Moulana are Arabic words which translate into Our Leader and Our Master.
2
Hazrat is an Urdu term denoted as an honorific title. Generally used as a title preceding the name
of an esteemed personality.
3
Chishti is a title used to identify a disciple from the Sufi order of Hazrat Khwaja Ghareeb-un-
Nawaaz Moin-ud-din Hasan and Nizaami is a title used to identify a disciple from the Sufi order
Hazrat Khwaja Nizaam-ud-din .
4
Plural of Aalim. Aalim is the Arabic term for a person who possesses knowledge, a scholar.
5
Easily understood as a synonym for Hazrat. A venerable title afforded to a scholar or saintly guide.
6
A courtesy title put at the end of a name. Often used in the Urdu language which can be commonly
understood in English as Mister / Sir.
7
Hazrat Fareed-ud-din Mas’ood . His shrine is located in Paak Pattan, in the Punjab province of
Pakistan. Another honorific title afforded to him is Ganj-e-Shakar, meaning Treasure of
Sweetness.

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Hazrat Moulana’s name was Muhammad Fakhr-ud-din. He is the son
of Hazrat Shah8 Nizaam-ud-din Aurangabadi9 . His birth occurred in
the year 1126 A.H.10 in Aurangabaad. Many accepted scholars of the
time played a role in the development of his knowledge. He took the
spiritual oath of allegiance at the hand of his respected father and after
completing his inner spiritual development, he became the spiritual
successor of the Chishti Sufi order and a reviver of the order. The title of
Muhib-un-Nabi11 was (spiritually) bestowed upon him by Sultan-ul-
Hind12 Hazrat Khwaja13 Moin-ud-din Ghareeb Nawaaz14 and upon
Hazrat Khwaja Saheb’s instruction, he left Deccan for Delhi. He
became a teacher at the Madrasah15 of Ghazi-ud-din Khan where he
taught numerous students the Ahaadith16 of Sayyiduna Rasoolullah .
At this Madrasah, he was not content with only teaching academic
sciences but expanded on the rivers of the truth and reality of Allah
and fulfilled the obligations of protection and propagation of the Deen17
to this end that his work will forever be etched in the pages of history.

8
Persian (Farsi) meaning King. Used as an honorific title for a spiritual leader or a member of the
family of the Holy Prophet .
9
Denotes that he came from the city of Aurangabaad. Currently, this city is in the Maharashtra state
of India.
10
After Hijri.
11
Arabic which translates into Lover of the Messenger .
12
Arabic which translates into Sultan of India.
13
Persian which translates into Master.
14
Ghareeb Nawaaz was the honorific title of Hazrat Khwaja Moin-ud-din . An Urdu term which
translates into Benefactor of the Poor, due to his love and care for the poor.
15
Terms associated to a Muslim school where basic, foundational education about Islam is taught.
16
Plural of Hadith, being the sayings or spoken words of Sayyiduna Rasoolullah .
17
Arabic which translates into religion. See Belief 72.

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After a year or so in Delhi, in the year 1161 A.H., Hazrat Moulana
departed for Paak Pattan Shareef18 to visit the shrine of Hazrat Baba
Fareed-ud-din . Joining him on this trip was Hazrat Khwaja Noor
Muhammad Saheb and his Khaadim19, Qaasim. Although they leased
a horse for the trip, Hazrat Moulana walked and used the horse to
assist wayward travellers on the journey. The love and devotion with
which this journey was observed can only be proven by Hazrat
Moulana himself. He undertook a journey of many hundreds of miles
as a pedestrian. His fervour was at such a level that he walked the entire
day to the extent that blisters had developed on his feet, but he continued
on the journey nonetheless. Only when it was absolutely necessary,
would he rest and apply henna to his blisters. They would hardly
recuperate and Hazrat Moulana would be ready to continue with the
journey.

Along the way, Hazrat Moulana bought quite a few Kashmiri apples
from the shrine of Hazrat Data Ganj Bakhsh Ali Hajweri20 . As Paak
Pattan Shareef began to get closer, his enthusiasm and fervour increased.
They stopped at a village near Paak Pattan Shareef to spend the night. In
the morning, Hazrat Khwaja Noor Muhammad did not find his
mentor. When he began searching, he found his blessed shoes but did not
find him. A lot of searching ensued and in the end, they found out that
Hazrat Moulana had already reached Paak Pattan Shareef. Out of
respect for Hazrat Baba Fareed-ud-din , Hazrat Moulana made his
entry into Paak Pattan Shareef with bare feet. At that time, the spiritual
successor of Paak Pattan Shareef was Shaykh Muhammad Yusuf
Saheb who, because of being severely ill, was very weak. He needed
Kashmiri apples. As Hazrat Moulana met Shaykh Muhammad Yusuf
18
A word appended to the end of a name of a place or thing to denote virtue e.g., Masjid Shareef.
19
Arabic which translates into servant.
20
Saint whose shrine is in Lahore, Pakistan. At this juncture, it should be remembered that this was
a time before the partition between current day India and Pakistan. At that time, the entire region of
current day India, Pakistan & Bangladesh was known as Hindustan.

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Saheb , he presented the apples which were reciprocated with a lot of
love and respect by Shaykh Muhammad Yusuf Saheb .

Hazrat Moulana stayed at the blessed feet of Hazrat Baba Saheb .

Over the course of the day and night, Hazrat Moulana used to perform
1000 cycles of optional prayers and it was at this place that Hazrat
Moulana composed this booklet, Aqaaid-e-Nizaamiyah (The
Establishment of Faith).

From researching Islamic history, it is evident that in every era, Allah

sends certain pious individuals for the protection and propagation of His
religion, whose efforts keep the light of Islam burning. Hazrat
Moulana is also among those esteemed personalities. In the 12th Hijri
Century, the dark clouds of hopelessness and negligence that descended
upon the Muslims of Hindustan were dispelled by the blessed teachings
of Hazrat Moulana and he enlightened righteousness and guidance to
such an extent that the entire Hindustan was illuminated. The Chishti
Nizaami Sufi order blossomed again and according to the words of the
author of Manaaqib-e-Fakhriya21, the lamp of the intimate knowledge of
Allah , Hazrat Sultaan-ul-Mashaaikh Mehboob-e-Ilaahi22 was
revived in Hindustan by the inner spiritual focus of Hazrat Moulana
and because of his passion, the drink of love was once again inspired
(amongst the lovers).

The impact of his character was such that the young and old, rich and
poor were all smitten by him. He stood out of respect for whoever
approached him to this extent that even in the time of severe illness, he
did not abandon this habit.

21
This book was authored in honour of Hazrat Moulana by Ghazi-ud-din Khan who is mentioned
earlier in the prologue.
22
Urdu for Lover of God Almighty. This is a title that Hazrat Khwaja Nizaam-ud-din is
commonly known by.

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The governor (or equivalent to a current day Prime Minister) of Delhi at
that time was Najaf Khan whose rule was quite strong. Upon his
instruction, Faulaad Khan martyred Hazrat Mazhar Jaan-e-Jaanaa
and thereafter, some members of Faulaad Khan’s group were heard
saying that the leader of the Sunnis23 has been killed. Now, the one who
is the next highest (in rank) is next! Hearing this, the disciples of Hazrat
Moulana made arrangements for his protection. When he came to
know of this, he disapproved of it and said that they should not worry
about him. “Our protector and helper is Allah , we are under His
protection and refuge”, he said.

One day, Hazrat Moulana was sitting in his Madrasah when a

Pathaan24 carrying a knife approached (as an adversary). After
exchanging greetings, he asked: “Molvi Saheb, notwithstanding these
virtues, why do you listen to songs?25” Hazrat Moulana replied: “We
are sinful and full of faults. You please supplicate for our betterment.”
Hearing this, he removed his knife and stepped forward to attack Hazrat
Moulana . One of the sons of Hazrat Sultan who was present

23
Shortened title of people who follow the Ahlus Sunnah wal Jamaa’ah which translates from Arabic
into The People of the Sunnah and the Congregation. This is derived from a lengthy Hadith of
Sayyiduna Rasoolullah wherein he says: “…so for you is to observe my Sunnah and the
Sunnah of the rightly-principled and rightly-guided successors…”. (Hadith in Sunan Abu Dawood
and Tirmidhi Shareef). This is mainstream Islam!
Sunnah, in Islamic terminology, refers to the traditions and practices of Sayyiduna Rasoolullah
which serve as a model of conduct for Muslims to follow. These include his sayings, actions, tacit
approvals, and characteristics observed and recorded by his companions . The Sunnah complements
the Qur’an by providing a practical example of the Islamic faith in action, guiding Muslims in aspects
of worship, morality, and daily life and is considered the second primary source of Islamic
jurisprudence and theology, after the Qur’an.
24
Refers to Pashto speaking people of the Pakistan but colloquially understood as a term given to
someone who is usually strong. Easily understood as a body-builder.
25
The assassin here made a false accusation and attributed Hazrat Moulana’s listening to
Qawwali as listening to music. This is false because we do not believe that he listened to “songs” in
the general meaning. Hazrat Moulana did not debate this claim simply because this man was
there to kill him and debate is not an emotionally-driven concept but rather, one that is grounded in
reason. Hence, it is plausible to surmise that Hazrat Moulana did not debate this individual on
his false claim as it would have been a futile exercise at that point.

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grabbed the hand of the Pathaan. Hazrat Moulana instructed him to
let go of his hand. He then laid his head down in front of the Pathaan
saying, “I am present. Fulfil whatever your heart desires!” The Pathaan
became embarrassed and left.

It was during this time that Hazrat Shah Abdul Aziz Muhaddith-e-
Delhavi26 was reprimanded for writing Tohfa-e-Ithna Ashariyya27. He
was imprisoned in the palace and thereafter, commanded into exile. The
entire family travelled far away by foot. In the end, it was Hazrat
Moulana who arranged food and drink for them as well as their means
of conveyance. Thereafter, Hazrat Moulana spoke to the King and,
with respect and honour, called them back.

It was his blessed habit that he used to accept the invitation of the poor,
even if the host lived far away, he deemed it necessary to attend. Even if
he did not have an appetite for food at the time, his good character was
such that he would consume a few morsels to appease the host.

Once, a person invited Hazrat Mazhar Jaan-e-Jaanaa , Hazrat Shah

Waliy-ullah and Hazrat Moulana . All three of these personalities
reached his house timeously. After a while, the host came out from the
kitchen and then went back in. Again, after a while, he came out and
said: “I forgot. I forgot about the invitation that I had extended to you
which is why no preparations were made therefore, you all please take
these two Paisas28 and buy something from the market.” (He gave two

26
Renowned and celebrated scholar of Hadith from Delhi, India. He played a significant role in the
revival and spread of Islamic scholarship in India during a period of political instability and decline
of Mughal authority. He authored several important works on Islamic law, theology, and history,
including Tafseer-e-Azizi (exegesis/commentary of the Qur’an) and “Fatawa-e-Azizi” (a
compilation of Islamic legal opinions). Some of his disciples include Moulana Sayed Shah Aal-e-
Rasool and Moulana Fazl-e-Haq Khairabadi .
27
A refutation on the beliefs and matters relating the Shia sect.
28
Denoting the terminology of the currency of the time. It could be easily understood as a Dollar or
Rand.

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Paisas to each Hazrat to buy from the market). Upon hearing this, Hazrat
Mazhar Jaan-e-Jaanaa said to him that he had caused them a lot of
distress. Hazrat Shah Waliy-ullah remained silent and took the
compensation that was extended to him but Hazrat Moulana stood
up respectfully and accepted the paisas with a smile on his face.

In all actions, he was steadfast on the Sunnah of Nabi and emphasised

to all, obedience to the Sunnah of Nabi . He was well informed about
his friends, beloveds and disciples. If someone who would attend his
gatherings regularly was absent for a few days, he would seek out the
person’s welfare through the means of another. One day, Pira Khaakrob29
did not come to see him for two days. After inquiring, he learnt that he
was ill. On hearing this, he immediately stood up and left for his home
providing some money for necessities. He then said: “Mian Pir
Muhammad , you didn’t come for two days. I got the news of you being
ill after a while. Forgive me for the delay in enquiring about your well-
being.”

Whenever he conversed with people, he would address them as “Hazrat”

or “Saheb”. He would keep the book Fawaaid-ul-Fu’aad close to his
chest or his head when he retired for sleep30. He made a lot of effort
towards the well-being of and removal of distress from his friends. During
the month of Ramadhaan Shareef, he would remain awake every night
and would treat his companions to coffee, milk and sugar. Secretly, he

29
A disciple of Hazrat Khwaja Fakhr-ud-din .
30
Fawaaid ul Fu'aad is a collection of conversations, teachings, and spiritual discourses delivered by
Hazrat Khwaja Nizaam-ud-din to his disciples and visitors, meticulously recorded by his disciple,
Amir Hasan Sijzi and is regarded as one of the earliest and most significant documents reflecting
the Chishti Sufi order's ethos, emphasising love, devotion, and remembrance of Allah . It serves as
a crucial source for understanding the spiritual and social dimensions of Sufi practices in medieval
India, illustrating the profound impact of Sufi thought on Islamic spirituality and culture in the
subcontinent. This action of Hazrat Moulana goes to show the immense love that he had for the
elders within his spiritual order. See footnote 3 above.

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used to give a lot to the Saadaat31, spiritual guides and widows. He never
used to give more than two Paisas to beggars and used to say that they
would cover their expenses by seeking from everyone but these poor
widows cannot even ask of anyone. They are more eligible.

In short, from his blessed personality, this had become explicitly clear
that, for that era, Hazrat Moulana was an embodiment of the Sunnah
of the Messenger of Allah . Due to the blessings of his favour, chests
were perfumed with the knowledge of the reality of Allah , dead hearts
were revived, hearts that were alive became victims (in the love of Allah
), Masaajid32 were filled, and the sounds of “Hu” and “Haq” were
raised in spiritual gatherings!33

Hazrat Moulana’s three most famous works are,

1. Nizaam-ul-Aqaaid i.e. Aqaaid-e-Nizaamiyah
2. Risaalah Marjeeya34
3. Risaalah Fakhrul Hasan35

The Ulama have commented that these three books are a reflection
Hazrat Moulana’s knowledge and scholarship.

Sar Sayyid writes: “This booklet is a decisive proof and bright evidence on
the practising knowledge of Hazrat Moulana �.”

31
Plural Urdu word (singular: Sayyid) used for the descendants of the family of the Holy Prophet .
32
Plural of Masjid, the place of worship for Muslims.
33
“Hu” and “Haq” are indicative of the chants of the remembrance (Dhikr) of Allah .
34
“Risaalah” is an Urdu word which is translated as treatise. This treatise written by Hazrat Khwaja
Fakhr-ud-din is a commentary on a part of the famous book Ghunyat-ut-Taalibeen written by
Hazrat Ghawth-e-A’zam Shaykh ‘Abdul Qaadir Jilani .
35
In this treatise, Hazrat Khwaja Fakhr-ud-din proves, in accordance with the principles of
Hadith, that Hazrat Sayyiduna Moula Ali ibn Abi Taalib indeed met and interacted with Hazrat
Imaam Hasan Al-Basri . Hazrat Imaam Hasan Al-Basri is from the generation of the Taabi’een
– those who saw the companions of Sayyiduna Rasoolullah with Imaan. The spiritual lineage of the
Chishti Sufi order extends from him .

Page | 11
When Moulana Abdul ‘Ulaa Bahr-ul-Uloom36 Farangi Mahalli saw
the booklet Fakhr-ul-Hasan, he said, “With complete faith, we know that
whatever the elders have written is true but this research that Hazrat Moulana �
has disclosed, even I was unaware of.”

In the preamble to Tafseer-e-Azizi, Hazrat Shah Abdul Aziz Muhaddith-

e-Delhavi remembers Hazrat Moulana in the following manner:
“My brother in Islam, the selected gem of Allah �, the wayfarer in the path of
those who seek Allah �, the servant of the order of truth, the accepted, his
eminence, the master with excellent etiquette, the elevated master amongst
us via excellence, the pride of the community and the religion, Muhammad
Fakhr-ud-Din, may his secret be sanctified.”

Bahaadur Shah Zafar, who was the last Mughal emperor, presents his
homage in the court of Hazrat Moulana in the following way:

ُ & !#
ِ $% ُ ُ !

Oh Zafar! What do I tell you about who am I? Whatever I am, so I am

But (in reality), I am the shoe-carrier of Fakhr-ud-Din

The demise of Hazrat Moulana occurred at the age of 73 years on the

27th of Jamaad-ul-Ukhra 1199 (A.H) in the city of Delhi and he was
buried in the court of the Polestar of the Polestars, Hazrat Khwaja
Bakhtiyaar Kaaki37 .

Hazrat Moulana had many successors, the most famous of whom are
Hazrat Khwaja Noor Muhammad Saheb Mahaarwi , Hazrat Shah

36
Bahr-ul-Uloom translated is Ocean of Knowledge.
37
Hazrat Khwaja Qutb-ud-din Bakhtiyaar Kaaki was the spiritual guide of Hazrat Baba Fareed-
ud-din and the disciple of Hazrat Khwaja Moin-ud-din . His shrine is located in Delhi, India.

Page | 12
Niyaaz Ahmed Saheb Barelwi , Hazrat Moulana Ziya-ud-din Saheb
Jaipoori and Hazrat Haaji Saheb . This unique and rare treatise
which is a beautiful collection of the knowledge of Aqaaid is a gift to the
readers with the favour of Hazrat Miya Saheb . In this time, every
disciple must know these Aqaaid as a bare minimum so that they are kept
busy with full attention to prepare for the hereafter.

May Allah make this effort accepted and successful and may the
Muslims attain benefit from it. Aameen!

And from Allah is guidance.

Ode in honour of Hazrat Moulana Fakhr-ud-din

ٓ‫ٴ‬
I am the disciple of the chief of spiritual guides, I know nothing else
I am annihilated in his love, I know nothing else!

& '( ) * + ٓ !" # $ %

The spark of beauty of his face has lit me on fire
I am a piece of burning wood in his love, I know nothing else!

& !" . !" 5 4 12 3 0 , - ./

Fakhr-ud-din is the personification of servitude to Allah
My heart and soul belong to Him, none else!

Composed by: Hazrat Shah Niyaaz Ahmad Saheb Barelwi

Under the guidance and tutelage of our teachers, every effort has been
made to accurately reproduce the original work of Hazrat Moulana .
However, we are human, and we err unlike Allah, who is Subhaan and
pure from all faults and defects. Taking a lesson from Hazrat
Moulana’s preface below, if any faults in our work are identified, then
kindly bring it to our attention so that we may assess and act accordingly.

Page | 13
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Page | 14
 The Establishment of Faith (Preface)
Allah ! In whose name we begin, the Most Gracious, the Most Merciful.

Immeasurable and limitless praise is especially for the Creator, the Most
Favourable, who has an extremely high status. Limitless salutations be
upon the Principal of both worlds, the Messenger of the Jinn and
mankind and all creation, Muhammad Mustafa and upon his family
and his companions. After praising Allah and His Beloved
Prophet , when the author, the indigent Muhammad Fakhr-ud-din
who is the biological and spiritual son of the Chief of the Mystics, Saint
of the Saints, the Crown of those who have a connection to Allah, the
Pride of the Lovers, Hazrat Nizaam-ud-din Aurangabadi (may Allah
sanctify his secret) went to visit the Accomplished of the Gnostics, the
One who is incinerated in the Divine Love, the Saint of Islam and
Muslims, the Master, Hazrat Fareed-ud-din Shakar Baar Mas’ood
Ajodhani (may Allah help me through his hidden and apparent love),
this visit was a red sulphur38 on behalf of those in the search for Allah .

Upon reaching Paak Pattan from the blessed foundation of

Aurangabaad, and after being blessed with good fortune by that Master
of Guidance (Hazrat Fareed-ud-din ), most of the honourable
(scholars) from that court, with a glance of favour, requested that the
beliefs of Ahlus Sunnah wal Jamaa’ah that are as per the Guide of the
creation, the great Leader Abu Hanifa39 (may Allah be pleased with
him) be compiled in an easy-to-understand manner so that it becomes
and remains a means of remembrance of Hazrat Baba Fareed-ud-din
Ganj-e-Shakar (may Allah’s mercy be upon him).

38
This term is used to indicate a highly personal spiritual realisation or a vision of great rarity. Red
Sulphur is the sought-after and rare working principle which turns base metal into gold.
39
Hazrat Nu’maan ibn Thabit , the greatest leader from amongst the leaders of the four schools of
jurisprudence being Hanafi, Shafi’ee, Maliki & Hambali.

Page | 15
Although I cannot comprehend the reasons for their differing laws, I also
cannot dismiss their questions outright. This is why, using the
compilation of Fiqh-e-Akbar40, authored by the possessor of angelic
habits and qualities, the guide on the straight path for the creation, the
preacher to the people on the path of strengthening their religion41, the
great Imaam42 (may Allah’s mercy be upon him), I have written this
using easy-to-understand language and explained every law beginning
with creed so that the general public under the foundation of Ahlus
Sunnah wal Jamaa’ah Hanafi may benefit from the work of the great
Imaam. In so doing, they may bless this insignificant with supplications
of following the Sunnah of Nabi and with a good death. It is the hope
that if any oversight or forgetfulness appears (to the reader), then
according to the command of “the hope of forgiveness rests with the
seniors,” forgive me and rectify me.

40
One of the celebrated works of Imaam Abu Hanifa .
Translators’ note: The beauty of this work is manifested in the title. Fiqh-e-Akbar means The
Greatest of Jurisprudence. In this book, Imaam Abu Hanifa details matters relating to creed that
are necessary for a Muslim to adhere to. By naming the compilation The Greatest of Jurisprudence,
Imaam Abu Hanifa – although accepted as the greatest Imaam of jurisprudence – he explicitly
informs the reader that the most important “jurisprudence” is to hold the correct creed & core belief
system and that this is more important than any other Islamic Law.
41
Translators’ note: The qualities attributed to Imaam Abu Hanifa are a direct translation of the
original text by Hazrat Khwaja Fakhr-ud-din . The reader’s attention is drawn to marvel at the
respect and love shown by the author to the great Imaam . SubhaanAllah!
42
Arabic for Leader.

Page | 16
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Page | 17
 Core Beliefs

Belief One – The declaration of faith

The quintessence of Tauheed43 and from which credence is corrected is
this that the tongue and the heart in unison declare that faith is brought
upon Allah , in the Oneness of His being and in the Uniqueness of
His qualities and upon the Angels who are the servants of Allah
and they are free from (committing) sins and being disobedient (to
Allah ) and sanctified from masculinity and femininity and upon the
books of Allah such as the Torah, Injeel, Psalms44 and Qur’an etc., the
number of books which has not been mentioned and upon all the
Prophets and Messengers and upon life after death and upon the coming
of the Day of Judgement and upon good and bad fate being from Allah
that is, the differentiation of all creations is obtained by the magnitude of
goodness and ugliness, benefits and harms within the boundaries of time
and space.

43
Refers to the belief in the Oneness of Allah
44
Translators’ note: The reader’s attention is drawn to the Torah and Psalms mentioned in this
belief. It should be remembered that this belief is based on the original text of the abovementioned
books and not in the condition that they are available today. This is because the current text of these
books has been corrupted by the whims and fancies of men and are thus no longer ‘preserved.’
Furthermore, the fourth main book being the Bible in its current form was not the book revealed to
Prophet Jesus . This is because the Bible contains the Gospels, and the Gospels were not revealed to
Prophet Jesus . The book that was revealed to him was the Injeel. This distinction is necessary as
many err by equating the Injeel and Bible as being one. The Glorious Qur’an is the final testament
and (according to the Islamic paradigm) supersedes all previous revelations to other prophets from
Allah .

Page | 18
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Page | 19
Belief Two – Heaven, Hell, the Bridge and the Pond
The accountability of actions, the measurement of deeds, Heaven and
Hell, the Bridge45 and the Pond46 are all true.

Belief Three – Allah � is One

Allah is One – not according to the measure of counting that is to say
that after one is two but rather He has no partner, neither in His
being nor in His qualities.

Belief Four – There is no resemblance to Allah �

He (Allah ) does not resemble the creation in any way47. Hazrat Nu’aym
ibn Hammaad48 said: “Whoever resembled Allah � to any part of His �
creation or attributed a resemblance of anything from amongst the creation to Allah
�, indeed that person has committed Kufr49.”

45
Refers to what is commonly understood as Pul-siraat which is the Path / Bridge that has been
described to us by Sayyiduna Rasoolullah as “thinner than a (strand of) hair and sharper than a
sword” (Saheeh Muslim).
46
Refers to the Pond of Kauthar, described to us by Sayyiduna Rasoolullah as “undoubtedly, the
water of the pond is whiter than milk, sweeter than honey and cooler than ice. Its fragrance is better
than musk and its bowls are more in number than the number of stars. Whoever drinks it will never
get thirsty and the one leaving after drinking it will always remain quenched.” (Ibn Hibbaan)
47
Translators’ note: the reader’s attention is drawn to the differentiation between the Islamic belief
and that which is purported in the Bible, Genesis 1:27, “So God created mankind in his own image.”
48
A 3rd Hijri century Islamic scholar known for his work in the field of Hadith. He is notable for
being one of the teachers of Imaam Bukhari , the famous compiler of Saheeh Al-Bukhari, one of
the most authentic collections of Ahaadith.
49
Kufr is translated as infidelity, heathenism or blasphemy. More importantly, the enaction of Kufr
renders one out of the fold of Islam. Therefore, Kufr can be more easily understood as an action or
statement that leads one to disbelieve in Islam. A person who has committed Kufr is a Kaafir.

Page | 20
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Page | 21
Belief Five – Seven inherent attributes
He (Allah ) has always been and will always remain; with His names
and His inherent Being and His qualities. His inherent qualities are
seven – Eternal, All Powerful, All Knowing, to Speak, All Hearing, All
Seeing and to Will.50 His practical qualities are to create, to provide
(sustenance), to create from matter, to create without matter and to
fashion/craft, amongst others.

Belief Six – Eternality of Allah �

All the names and qualities of Allah are eternal i.e. they have always
been, with no beginning, and they will always remain, with no ending.

Belief Seven – Eternal attributes

Allah is the All Knowing from His quality of knowledge which has
always been51 and He is the All Powerful from His quality of power
which has always been and He is the Speaker from His quality of speech
which has always been and He is the Creator from His quality to create
and He is the Doer from His quality to fashion/craft which has always
been (eternal).

50
And His only task when He intends a thing is to command it, “Be” - and it thereupon happens!
(Surah Yaseen 36:82 – Translation: Kanzul Imaan). This verse depicts the author’s explanation of
the quality of the Will of Allah .
51
These statements refer to the eternality of Allah known the attribute of Al-Qadeem (the eternal
with no beginning).

Page | 22
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Page | 23
Belief Eight – The creation
The objects are the creation and have come into existence and the action
of Allah is not a creation and is eternal.52

Belief Nine – Attributes versus creation

The qualities of Allah are eternal without a beginning, have not come
into existence and are not a creation (of Allah ). Therefore, whoever
says that the qualities of Allah are a creation or have come into
existence or hesitates in this belief or has a doubt, even if in the state of
doubt he is equal-minded, or he has a preference for one opinion, (then)
he is a disbeliever.

52
According to Ash'ari and Maturidi doctrines, everything that exists, (except Allah ), is contingent
and brought into existence by Allah’s will. These objects or entities are considered “created”
(makhluq). In contrast, the actions of Allah , such as giving life, sustaining the universe, and other
acts of divine will, are not considered to be “created” but are instead seen as eternal attributes of His
essence. This distinction underscores the belief that Allah’s essence and attributes exist without a
beginning or end, transcending time and creation. The Ash'ari and Maturidi schools assert that
attributing creation to Allah’s actions would imply a temporal process and change within the
divine essence, which contradicts the concept of Allah’s immutability and eternity. Thus, Allah’s
actions are not bound by time or creation but are manifestations of His eternal will and power,
emphasising His absolute sovereignty and the distinct nature of His existence compared to that
of His creation. This perspective serves not only to highlight the uniqueness and transcendence of
Allah but also to safeguard the monotheistic core of Islamic theology against anthropomorphic
interpretations of the divine.

Page | 24
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Page | 25
Belief Ten – The Glorious Qur’an
The Glorious Qur’an – referring to the spoken word of Allah as per
the commentary of Fiqh-e-Akbar by Mulla Ali Qari53 – its status is the
highest amongst all the scriptures and books, written by hand through the
design of letters and shapes of words and protected in the hearts by the
conception of seeing the unseen and is established on (our) tongues.
Through the means of the letters of these thoughtful words, it is heard,
and it was revealed upon Nabi ‫ ﷺ‬in different situations at different times
through words and sentences.

Belief Eleven – Reading, writing and memorisation of the Qur’an

Our pronunciation of words in reading the Qur’an is a creation and our
writing of the Qur’an and our reading or memorisation of the Qur’an is
a creation. This is because speaking, writing and reading, are all actions
of the servant, and the actions of the creation are a creation.

Belief Twelve – Qur’an is not a creation

The Glorious Qur’an is not a creation of Allah and it is not only in
reference to being a scripture or being amalgamated in hearts or on the
tongue, even its writing or its indications are not a creation of Allah .

53
Mulla Ali Qari was a distinguished Islamic scholar renowned for his expertise in Hadith, Islamic
jurisprudence (Fiqh), and theology (Aqidah). Born in Herat, now in modern-day Afghanistan, he
later moved to Makkah where he spent the majority of his life teaching and writing. Mulla Ali Qari
authored over a hundred works covering various aspects of Islamic scholarship, including
commentaries on Hadith collections, works on Islamic doctrine, and texts on spirituality and ethics.
Among his most celebrated works are “Mirqat al-Mafatih,” a commentary on “Mishkat al-
Masaabeeh,” a comprehensive Hadith compilation, and “Al-Mawdu'at al-Kubra,” a critical study
of fabricated Ahaadith. His contributions have left a lasting impact on Islamic scholarship, making
him one of the key figures in Islamic history.

Page | 26
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Page | 27
Belief Thirteen – The eternal speech of Allah �
The things that Allah has mentioned in the Glorious Qur’an relating
to the information and traces of Hazrat Moosa and all the Prophets,
may the peace and blessings of Allah be upon all our Prophets, and
about Fir’aun54 and Iblees55, all of this is the eternal speech of Allah
and is not a creation.

Belief Fourteen – The closely-connected creation

The words of Prophet Moosa , even if it was (conversation) with his
Lord, and the words of all the Prophets and messengers and those closely-
connected angels (to Allah ), are a creation and came into existence.

Belief Fifteen – The word of Allah �

The Glorious Qur’an is the word of Allah in its true form, not
metaphorically, therefore it is eternal like the Being of Allah and
Hazrat Moosa heard the word of Allah . As Allah says:

Tً ْ ‫ْﻠ‬U‫ ﺗ‬/Qٰ ‫ﻠﻢ ﺍﷲ ﻣﻮ‬P

“…Allah spoke to Moses (with direct) speech.”
(4:164)

54
‘Fir’aun’ (Pharaoh) is a title used in the Qur’an to refer to the monarchs of ancient Egypt, most
notably the Pharaoh who ruled during the time of Hazrat Moosa .
55
The name ‘Satan’ is widely recognised across various religions, including Islam, Christianity, and
Judaism, often symbolising the embodiment of evil, temptation, and the adversary of God. In Islam,
‘Iblees’ is the name given to this figure, who is known as the chief of the devils and the one who refused
to bow to Hazrat Adam at Allah’s command. ‘Iblees’ is derived from the Arabic root ‫( ﺑﻠﺲ‬balasa),
which means “to despair,” reflecting his state after being condemned by Allah . The name ‘Satan,’
on the other hand, comes from Hebrew meaning “adversary” or “accuser,” which is adopted into
Arabic as ‘Shaitan’ (‫)ﺷﻴﻄﺎن‬. In Islamic theology, ‘Shaitan’ refers not only to Iblees but also to his
followers and offspring, all of whom are dedicated to misguiding humans and jinn alike from the
worship and obedience of Allah .

Page | 28
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Page | 29
Belief Sixteen – Speech in eternity
Indeed, Allah the Almighty was speaking in eternity and there was no
speech with Moses , but rather the essence of Moses

Belief Seventeen – Creator in eternity

Undoubtedly, Allah was a Creator in eternity before creating any
creation.

Belief Eighteen – Speech with Prophet Moosa �

Whenever Allah spoke to Prophet Moosa , He spoke to him with
His eternal speech and that eternal speech existed before the creation
of Prophet Moosa .

Belief Nineteen – Similarity of names

All the qualities of Allah indeed exist, unlike the attributes of the
creation. Their attributes in no way resemble His attributes, even
though there might be a similarity of names.

Belief Twenty – Inherent knowledge

Allah knows the reality of things, the formulae of things, the
particulars of things, the outward of things, and the inward of things with
His inherent knowledge which is eternal and everlasting, unlike our
knowledge because we know things through the tools and the
conceptualisation of forms that arise in our minds in accordance with our
understanding.

Page | 30
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Page | 31
Belief Twenty-One – Eternal unparalleled power
Allah is powerful, unlike our power because His power is eternal
without tools and without any assistance. On the contrary, we the
creation, are not powerful except over some things, and that too, with the
help of tools and assistance.

Belief Twenty-Two – Difference in seeing and hearing

Allah sees, (but) not like how we see and He hears, (but) not like
our hearing, because we see different forms (shapes etc.) and colours, and
we hear the sound of different words through (the) organs that have been
created in our composite bodies, and Allah (can) see shapes, colours,
and various shapes with His eternal (original) sight. He hears the
sounds and words and sentences with His hearing, this quality of
hearing which is eternal and unassisted through any means in the
universe and creation, even though to see and to hear is from creations
that came into existence.

Belief Twenty-Three – Allah � speaks

Allah speaks, not like how we speak because our speech is spoken
through the throat, tongue, lips, teeth and letters whereas Allah speaks
without the intermediary of tools or letters but from the perfection of
His being and attributes.

Belief Twenty-Four – Letters are a creation

Letters are a creation, like tools, and the speech of Allah is not a
creation but is eternal and associated with His inherent being and
His qualities

Page | 32
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Belief Twenty-Five – Allah’s � existence

Allah exists inherently and qualitatively and is not like created things
in terms of essence, attributes, and the meaning of being. The existence
of Allah as an entity is unlike anything else. Allah’s essence exists
without body, without (physical) attributes, and without substance. Just
as things possess body, attributes and substance, Allah is transcendent
above all and has no partner in essence and in all attributes.

Belief Twenty-Six – No likeness to Allah �

There are no boundaries or limits for Allah , no beginning or
conclusion, and there is no rival, opponent, or obstruction in the
beginning nor in the end. There is no likeness to Allah .

Page | 33
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‫‪Page | 34‬‬
Belief Twenty-Seven – The Yad and Wajh of Allah � - Part 1
Allah has a Yad and a Wajh and a being according to His worthiness.56
In accordance with this, He has mentioned in the Qur’an with
reference to His Wajh, “Everything will be destroyed except His � Wajh57”
and with reference to His Yad, “Allah’s � Yad is above their hands58”
and with reference to His being as narrated about Prophet ‘Isaa
(Jesus) , “You know what is in my being and I do not know what is in Your
being59” and His attributes are without modality60.

56
In the Sunni creed, particularly within the Ash'ari and Maturidi theological frameworks, terms such as
“yad” (loosely translated as hand) and “wajh” (loosely translated as face) when attributed to Allah are
understood in a manner that transcends human comprehension and should not be interpreted in a literal
sense that ascribes physical attributes or appendages to the Divine. Therefore, it is to be understood that these
terms signify aspects of Allah’s nature and actions that are befitting His majesty and perfection, beyond
human analogy or physical interpretation.
57
Surah Al-Qasas 28:88.
58
Surah Al-Fath 48:10.
59
Surah Al-Maaidah 5:116.
60
The term “modality” in this context refers to the Arabic word “kayfiyyah,” meaning the manner or mode
of something, often translated as “howness.” When it is stated that the 'yad' of Allah is an attribute without
modality, it emphasises a fundamental principle in Islamic theology that while Allah possesses attributes,
the exact nature or “how” of these attributes is beyond human comprehension. This is based on the theological
stance that attributes of the Divine are to be affirmed as they have been mentioned in the Qur’an and Hadith,
without delving into their specifics or likening them to creation. This refusal to attribute a modality to
Allah's attributes is rooted in the commitment to maintaining Allah’s transcendence and
incomparability, avoiding any anthropomorphic comparisons that would limit the infinite nature of the
Divine.

Page | 35
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Belief Twenty-Eight - The Yad and Wajh of Allah � - Part 2

It should not be said in the context of interpretation, as some of the later
generations, who oppose the predecessors say, that the expression of the
‘yad’ means power or the bounty of Allah , because interpreting it in
this way negates the attribute of Allah , and this (kind of) opinion
belongs to the people of Qadar61 and the people of I’tizaal62. However,
the ‘yad’ of Allah is an attribute of Allah , without modality, as we
do not comprehend the nature of His ‘yad’, which is His attribute,
just as we are incapable of fully understanding the depths of His other
attributes, let alone comprehending His recognition.

61
The Qadariyyah sect, which emerged in the early Islamic period, represents one of the earliest theological
debates within Islam concerning the concept of Qadar (predestination). This group denied or significantly
minimised the aspect of divine predestination, asserting the belief in human free will to a degree that was seen
as denying Allah's foreknowledge and predestination of all events.
62
The Mu’tazilah were a rationalist school of Islamic theology who were known for placing heavy emphasis
on the use of reason and logic in understanding Islamic principles to the detriment of traditional sources of
Islamic knowledge.

Page | 36
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Page | 37
Belief Twenty-Nine – Qualities of anger and happiness
The anger of Allah and the happiness of Allah are also two
attributes from the attributes of Allah but, without modality.

Belief Thirty – Without matter

Allah created all things without matter i.e. matter did not exist from
which the creation was created as Allah says in the Glorious Qur’an,
“He is the Creator of all things.”63 Therefore in “all things”, matter is also
included and the Creator of matter is Allah hence, the origination of
everything is not from matter.64

Belief Thirty-One – Nothing is hidden from Him �

Allah is eternally knowledgeable about things before their existence,
at that time when He decreed things according to His will and
commanded them in accordance with His knowledge. Therefore, the
knowledge of Allah is eternal, and some of the things related to this
knowledge are existent, as the explicit text (of the Qur’an) indicates,
“Nothing is hidden from Him, not even an atom in the heavens or on the earth,
neither smaller than that nor bigger, except that it is written in a clear book,
(meaning the Divine Tablet.)65” – Summary from Tafseer-e-Husaini66.

63
Surah Al-An’aam 6:102. Surah Az-Zumar 39:62.
64
Translators’ note: The Big Bang Theory posits that the universe originated from an extremely hot
and dense singular point around 13.8 billion years ago. This initial singularity then expanded
rapidly in a massive explosion, which led to the formation of particles, atoms, and subsequently the
stars and galaxies. Over billions of years, the universe continued to expand (51:47), cool down, and
structure itself into the cosmos we observe today. The singular point, particles and atoms referred to
in this theory are the same matter which are referred to in the above Belief. Thus, whilst science can
explain ‘what’ happened, it cannot explain the ‘why’, because of the universal scientific principle,
‘Nothing comes from nothing’. Hence, matter coming into existence from nothing is unscientific. The
above belief affirms that Allah , the Originator of the cosmos is the reason for its existence.
65
Surah Sabaa 34:3.
66
Authored by Moulana Hussain Waaiz Kaashfi, a prominent Persian scholar from the late 9th and
early 10th Hijri century.

Page | 38
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Page | 39
Belief Thirty-Two – Will, knowledge, decree and the Divine Tablet
In this world and in the Hereafter, there exists nothing in any condition,
except according to His will, His knowledge, His decree –
meaning by His command – His preordainment and according to
His writing on the Divine Tablet67, which is by His attribute, not by
command. Meaning, it is written by Allah for all things that these
things will become so and so, according to the decree, not based on a
command because if it were by command, it would come into existence
at that moment, and decree, and by measure means His general and
detailed command and the will of Allah related to it, meaning the
contingency of something to be is an attribute of Allah in eternity,
without howness.

Belief Thirty-Three – Condition of the non-existent

Allah knows about the non-existent in the condition of their non-
existence and knows in which condition (how, why, when) that non-
existent (thing) will become existent.

Belief Thirty-Four – Condition of the existent

Allah knows about the existent in the condition of their existence and
knows in which condition (how, why, when) that existent (thing) will
become non-existent.

67
The Divine Tablet, known as “Al-Lawh Al-Mahfuz” (‫ )ﺍﻟﻠﻮح ﺍﻟﻤﺤﻔﻮظ‬in Islamic theology, refers to a
celestial tablet in which all events and occurrences, past, present, and future, are recorded by Allah's
will. This concept is rooted in the belief in Allah's omniscience and predestination, indicating that
everything happening in the universe is by divine decree. The Divine Tablet is mentioned in the
Qur’an, particularly in Surah Al-Buruj (85:22), describing it as a “Preserved Tablet,” safeguarded
from any alteration or corruption.

Page | 40
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Page | 41
Belief Thirty-Five – His � knowledge does not change
Allah knows the standing person in their state of standing, and
whenever they sit, Allah knows them as sitting in their state of sitting,
without any change in His eternal knowledge. Meaning, the
knowledge of Allah does not change by (our) sitting and standing, life
and death, prayer and fasting, and other states of beings. It does not
change in such a way that what was not in eternity, (and) has now
become contingent in this manner, meaning, with these mentioned
changes of states. However, change and difference in states, like standing
and sitting and the like, occur in the actions of the created beings.

Belief Thirty-Six – Choice of faith or disbelief

Allah created the creation pure from the traces of disbelief and with
the illumination of faith making them capable of disobedience and
worship (worship with the presence of heart), to occur through them.
Thereafter, Allah addressed them at the time of obligation (this time
in Islamic Law is puberty which scholars have determined to be at fifteen
years old) and commanded them regarding faith and worship and
forbade them from disbelief and disobedience. Hence, whoever
committed Kufr (disbelief) has committed Kufr by his own action, his
choice, his rejection, and his persistence in ignorance, and his pride and
naivety have caused him to lose the support of Allah . Whoever has
brought faith (in Allah ) has done so by his own action, and his
submission, his declaration by his tongue, and affirmation in his heart in
accordance with the command of Allah , it is by the success and
guidance granted by Allah to them according to His own grace. As
Allah has mentioned, “Indeed, Allah � is the possessor of grace upon
people.”68

68
Surah Al-Yunus 10:60. Surah Al-Ghafir 40:61. Surah Al-Baqarah 2:243.

Page | 42
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Page | 43
Belief Thirty-Seven – Day of the Covenant
He brought forth the progeny of Hazrat Adam , until the Day of
Judgment (meaning every progeny that will be born until the Day of
Judgment), generation after generation from the loins of Hazrat Adam
initially, then from the varying loins of his sons and the wombs of his
daughters, some of whom spread far and wide to the right and left.
Thereafter, He addressed the progeny of Hazrat Adam with the
statement, “Am I not your Lord?”69 and commanded them towards faith
and obedience, and forbade them from disbelief and disobedience. Thus,
they acknowledged the sovereignty of Allah , Glory be to Him, and
their own servitude, responding with “Yes, indeed,” out of true faith.
Hence, they are created upon this natural disposition.70

Belief Thirty-Eight – “Yes, indeed”

Whoever committed disbelief after the covenant (Day of Mithaaq)
changes and alters the inherent faith to disbelief and whoever believed
and affirmed in expressing faith in such a manner that makes the verbal
declaration consistent with the confirmation of the heart remains
steadfast on their religion, which is the essence of natural disposition, and
continues on their declaration that was with the word, “Yes, indeed.”

69
Surah A’raf 7:172.
70
In this belief, Hazrat Khwaja Fakhr-ud-din outlines the events of the Day of Mithaaq. The Day
of Mithaaq, or the Covenant, refers to a significant event mentioned in the Qur’an, which is
interpreted as the primordial covenant between Allah and humanity. This verse is interpreted to
reflect a moment before the creation of the physical world, where all souls bore witness to Allah's
lordship, acknowledging Him as their Creator and Sustainer. This primordial event is considered
a universal covenant, binding on all humanity, emphasising the innate recognition of Allah's
sovereignty within every human being. The concept of the Day of Mithaaq underscores the idea that
belief in God is an intrinsic part of human nature, that every person is born with an inherent
acknowledgment of Allah as their Lord.

Page | 44
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Page | 45
Belief Thirty-Nine – Humans created alike
Allah did not force anyone from His creation towards disbelief or
faith neither did He create anyone as a believer or disbeliever, rather,
He created everyone as individuals.71

Belief Forty – Choices of the servant

Faith and disbelief are the actions of the servant meaning it is according
to their choice, not based on coercion.

Belief Forty-One – Our choices do not impact the knowledge of Allah �

Allah knows which individual has committed Kufr in their condition
of disbelief and (if) after choosing Kufr, he brings faith, then Allah
recognises him as a believer in his condition of faith without a change in
the knowledge of Allah and (without a change in) the qualities of
Allah meaning the qualities of anger and pleasure (do not change).
This is in the commentary of Fiqh-e-Akbar by Mulla Ali Qari .
Meaning the disbelief or faith of a person does not change the knowledge
of Allah nor His qualities of anger or pleasure.

Belief Forty-Two – Actions of the servants

All actions of the servants, from disbelief and faith to obedience and
disobedience, are their acquisition in reality, and not metaphorically, nor
are they due to coercion and overpowering, but rather it is their choice in
their actions, considering the differences and inclinations of their natures.
“For them is what they have acquired through good deeds, and against them is
what they have acquired through evil deeds.”72

71
This negates the views of the fatalists who believe that every action is decreed by God and that Free
Will is not an option.
72
Surah Al-Baqarah 2:286.

Page | 46
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Page | 47
Belief Forty-Three – Creator of actions
Allah is the Creator of the actions of servants in accordance with their
will as Allah said: “He � is the Creator of all things”73 and the actions of
the creation are within all things so He is the Creator (of those actions).

Belief Forty-Four – Actions are servants’ acquistion

All actions of servants, good and bad, are their acquisition by their
(exercise of free) will and are within the knowledge and decree of
Allah .

Belief Forty-Five – Obedience and disobedience

All acts of obedience, from compulsory to necessary, and (including)
recommended, minor and major, are established from the command of
Allah , “Obey Allah � and obey His � Messenger ‫ﷺ‬,”74 and such
obedience is a cause of Allah’s love. “Indeed, Allah � befriends the
praiseworthy.”75 This is the reason for earning the pleasure of Allah as
He has said regarding the believers, “Allah � is pleased with them”76 and
this is the knowledge, will, decree and preordainment of Allah .
All acts of disobedience, from disbelief to polytheism, big and small, are
within the knowledge, decree, preordainment and will of Allah and
are not the causes of Allah’s love as indicated by the verse of the
Glorious Qur’an, “Indeed, Allah � does not befriend the disbelievers”77 and
sinning does not earn the pleasure of Allah , as He has said in Surah
Az-Zumar in the first Ruku’, “Allah � does not desire disbelief for His �
servants”78 and neither is this the command of Allah as it is evident in
the Glorious Qur’an, “Indeed Allah � does not command immorality.”79

73
Surah Al-An’aam 6:102. Surah Az-Zumar 39:62.
74
Surah At-Taghaabun 64 :12. Surah Al-Maaidah 5:92.
75
Surah At-Tauba 9:4.
76
Surah Al-Maaidah 5:119. Surah Al-Bayyinah 98:8.
77
Surah Ale Imraan 3:32.
78
Surah Az-Zumar 39:7.
79
Surah Al-A’raaf 7:28.

Page | 48
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Page | 49
Belief Forty-Six – Purity of the Prophets
All the Prophets, peace be upon them, are pure from minor and major (sin)
and shameful deeds meaning murder, adultery, sodomy, stealing,
slandering of chaste women, black magic, retreating from holy war,
oppressing people and spreading mischief in towns. From the major sins,
they are pure (of committing them) whether knowingly or unknowingly.
From the minor sins, they are pure of committing them knowingly or
unknowingly, before and after attaining the honour of Prophethood and are
infallible80 from disbelief before attaining Prophethood. All of these rulings
are proven consensus and this is the summary from the commentary of
Fiqh-e-Akbar by Mulla Ali Qari .

Belief Forty-Eight – Zallaat and Khatee’aat

Undoubtedly, some Prophets, peace be upon them, before the
manifestation of Prophethood or after the virtues of messenger-ship, had
Zallaat and Khatee’aat.81

80
Infallibility, according to the Sunni creed is limited to the Prophets and Angels only.
81
In Sunni theology, particularly within the contexts that include discussions on the nature and
conduct of prophets, the terms “Zallaat” and “Khatee’aat” refer to minor errors or lapses in judgment
(in worldly affairs), not sins in the conventional sense.
 Zallaat (‫ )ز̂ﻻﺕ‬refers to slip-ups or minor mistakes that do not involve disobeying Allah . These
are viewed as human errors, not sins, demonstrating that prophets are human and not divine.
Such errors are allowed to happen by Allah for various wisdoms, including teaching the prophet
or the community a lesson, or to show the prophet's humanness, ensuring that followers do not
elevate them to a status of divinity.
 Khatee’aat (‫ )ﺧﻄﻴﺌﺎﺕ‬are actions that could be considered wrong or mistaken from a human
perspective but are not classified as sins in the context of prophethood. Like Zallaat, these are not
deliberate acts of disobedience to Allah but rather human shortcomings or misjudgements.
Sunni theology upholds the concept of ‘ismah’ (infallibility) for prophets in delivering Allah’s
message and in matters of faith and moral conduct. This means, that while prophets are protected
from committing major sins, especially those that could undermine their credibility and the divine
message, they can experience human errors. These minor errors or lapses (Zallaat and Khatee’aat)
are not seen as diminishing their status, integrity, or the infallibility in their prophetic functions, but
serve to underline their humanity. The acknowledgement of these minor errors is also coupled with
the belief that Allah guides His prophets away from such errors when they occur, often with
immediate rectification and learning.

Page | 50
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Belief Forty-Eight – Lineage of Sayyiduna Rasoolullah ‫ﷺ‬

Muhammad is the messenger of Allah , peace and blessings of Allah
be upon him, son of Abdullah, son of Abdul Muttalib, son of Hashim,
son of Munaaf, son of Qusayy, son of Kilaab, son of Murrah, son of
Ka’ab, son of Lawayy, son of Ghalib, son of Fahr, son of Maalik, son of
Nazar, son of Kinaanah, son of Khuzaymah, son of Mudrikah, son of
Ilyaas, son of Mazarr, son of Nizaar, son of Ma’ad, son of ‘Adnaan.
There is no dispute in this order of the lineage of Sayyiduna
Rasoolullah and it is narrated by him that he attributed his noble
lineage until Nizaar, son of Ma’ad, son of ‘Adnaan. This, is as per the
commentary of Fiqh-e-Akbar by Mulla Ali Qari . He is the final
Prophet and the beloved of Allah and a special servant of His Majesty
and Exaltedness and the messenger of Allah and blessed. He did
not worship any idol and did not associate any partners to Allah ,
neither before (the announcement of) Prophethood nor after and he was
not guilty of any major or minor sin neither before (the announcement
of) Prophethood nor after.

Page | 51
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Page | 52
Belief Forty-Nine – The Rightly-Guided Successors
The most virtuous of people after the eminence of the Messenger of
Allah , peace and blessings of Allah be upon him and his family, is
Hazrat Abu Bakr Siddeeq son of Quhafa, may Allah be pleased with
him, and after him is Hazrat Umar son of Khattaab, may Allah be
pleased with him, and after him is Hazrat Uthmaan son of Affaan, may
Allah be pleased with him, and after him is Hazrat Ali Murtadha son
of Abu Taalib, may Allah honour his face.

Belief Fifty – All the companions are on the Truth!

After these four Successors, may Allah be pleased with them, all the
other companions of Sayyiduna Rasoolullah are upon the adherence
of truth as they were during the past era, namely during the time of the
Noble Prophet, peace and blessings be upon him and his family, without
any change in their state or diminishment in their perfection.
“Diminishment” here refers to “change” meaning without change.
Therefore, even with the occurrence of disputes, there was no change in
their state or loss in their perfection.

Page | 53
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Belief Fifty-One – “Do not insult my companions!”

We love the companions, may Allah be pleased with them, and the
family (of Sayyiduna Rasoolullah ) are included amongst the
companions. We do not slander any one of them, contrary to the
Rawaafidh (who slander the companions) and Khawaarij (who slander
the family). Our love for the companions is based on the following
command of Allah , “Those who preceded in faith, those who migrated from
Makkah to Madina and the Helpers, who supported the people of Makkah and
who followed them in faith and obedience, Allah � is pleased with them and
accepted their obedience and they are pleased with Allah � by virtue of what
blessings they have received of the religion and the world.”82 This is the
summary from Tafseer-e-Husaini. (The aforementioned love is also
based on) the saying of the Prophet , “Do not insult my companions!”83

82
Surah At-Tauba 9:100.
83
This Hadith has been recorded in Saheeh Al-Bukhari and narrated by Hazrat Abu Sa’eed Al
Khudri . It has also been mentioned in Saheeh Muslim and narrated by Hazrat Abu Hurairah .

Page | 54
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Page | 55
Belief Fifty-Two – Remember them with goodness
We remember all the companions, may Allah be pleased with them,
with goodness, even if something seemingly negative emerged from some
of them, maintaining a favourable view of them, in alignment with the
Prophet’s saying, peace be upon him, “The best of my nation is my
generation, then those who follow them, and then those who follow them.”84 And
according to his saying, peace be upon him, “When my companions are
mentioned, then hold back,”85 indicating from this noble Hadith that we
should avoid involving ourselves in disputes and other matters
concerning the companions, as well as from ridicule, excess, and
negligence in forming personal opinions.

Belief Fifty-Three – Declaring a Muslim as a disbeliever

We do not declare any Muslim to be an unbeliever due to sins, even if
they commit a major sin, as long as they do not believe the sin to be
permissible as (sin) is definitively proven to be forbidden unlike the
Khawaarij, who declared those who commit major sins as disbelievers.
This is according to the explanation from Fiqh-e-Akbar by Mulla Ali
Qari .

Belief Fifty-Four – Quality of faith

The label (or quality) of faith does not disappear from a Muslim due to
the commission of a major sin. Unlike what the Mu'tazilah say, that one
who commits a major sin exits faith but does not enter disbelief, thereby
remaining between disbelief and faith and (the Mu’tazilites) agree that
the person who commits a major sin will remain in Hell forever.
According to the explanation from Fiqh-e-Akbar by Mulla Ali Qari ,
we call the one who commits a major sin a believer in the real sense, not
metaphorically.

84
Recorded in Saheeh Al-Bukhari, Saheeh Muslim, and Jami’ At-Tirmidhi.
85
Recorded in Al-Mu’jam Al-Kabir.

Page | 56
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Belief Fifty-Five – Sinful believers
We do not say that sin does not harm a believer after attaining faith nor
do we say that a sinful believer will not enter Hell, as the Murjiyyah86,
Mulahidah87, and Abaa-Hatiya88 have stated. This is from the
commentary of Fiqh-e-Akbar by Mulla Ali Qari

Belief Fifty-Six – Masah on leather socks

Masah (passing of wet fingers over limbs, which forms part of the
purificatory rites observed by Muslims before engaging in worship) on
leather socks is evidenced from the Sunnah and is one day and night for
a resident and three nights and days for a traveller.

Belief Fifty-Seven – Salaat-ut-Taraweeh

Taraweeh89 in the nights of Ramadhaan is Sunnah.

Belief Fifty-Eight – Permissibility of prayer

Prayer behind a righteous believer or a believing sinner is permissible.

86
The Murjiyyah is an early Islamic sect that emerged in the first century of Islam, known for their
unique theological stance regarding faith and actions. The term “Murjiyyah” itself comes from the
Arabic root word “raja”, meaning “to postpone” or “to defer.” This reflects their main theological
position, which was to postpone judgment regarding the faith of Muslims who committed grave sins,
leaving their final judgment to Allah .
87
The term “Mulahidah” is a classical Islamic term often used to refer to atheists or those who reject
religion altogether. It is derived from the Arabic root word “lahd,” which can mean to deviate or to
reject faith. In Islamic theology and historical texts, “Mulahidah” has been used broadly to categorise
individuals or groups that deny the existence of God, reject prophethood, or deny other fundamental
aspects of Islamic belief.
88
Ibahiyat refers to the concept of permissiveness or libertinism in the context of Islamic discourse. It
is derived from the Arabic root word “Ibah" which means to permit, to declare lawful, or to legalise.
In Islamic jurisprudence and ethics, this concept is often discussed in relation to debates about what
is considered permissible (Halaal) and what is forbidden (Haraam). The people referred to in this
Belief are those that do not accept / have differing views as to what is acknowledged as Halaal and
Haraam according to mainstream Islam.
89
Taraweeh Salaah is a special prayer performed during the month of Ramadhaan. It is prayed at
night, after the Isha prayer, and consists of twenty additional Raka'ahs (units of prayer). During this
prayer, Muslims complete the recitation of at least one full Qur’an from memory.

Page | 58
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Page | 59
Belief Fifty-Nine – Sinful believers and Hell
A sinful believer will not remain in Hell forever, even if they were
considered disobedient at the time of their death, provided they die with
a good end (meaning they die upon Imaan).

Belief Sixty – The promise of Allah �

We do not claim that our good deeds are definitely accepted and our bad
deeds are forgiven, as the Murjiyyah say. Rather, we say whoever does
good deeds according to their valid conditions in a state free from visible
defects that invalidate it and inner meanings that nullify it such as
disbelief and arrogance, until they leave this world, it will not be wasted.
Allah says in the Glorious Qur’an, “Indeed, Allah � does not waste the
reward of those who do good with a present heart,”90 but rather He will
accept the deeds of His servants by His grace and generosity and
will reward them according to His promise.

Belief Sixty-One – Kufr and Shirk

With the exceptions of Kufr and Shirk91, whoever committed sins and
does not repent meaning that they died as an (outwardly) unrepentant
believer, his affair will be at the will of Allah . If He wills to punish
them, it is according to His justice to the extent of their deserving
punishment meaning they will not remain in Hell forever. If He wills
to forgive them, it is by His mercy and favour.

90
Surah Hud 11:115. Surah At-Tauba 9:120.
91
Shirk, in Islamic theology, is considered one of the gravest sins. It refers to the act of associating
partners with Allah in any form or manner. The concept is derived from the Arabic root ≈ W
(Sharaka), which means to share or to associate. In the context of Islamic belief, Shirk signifies
attributing divine qualities to others besides Allah , whether it be idols, other deities, natural
phenomena, or human beings. It directly contradicts the fundamental principle of Tauheed, the
oneness of Allah , which is the cornerstone of Islamic faith.

Page | 60
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Belief Sixty-Two – Pride

Whenever pride is exhibited in doing (good) actions, then the reward of
that action will be void, rather that action will not be established (in the
book of good deeds). Similarly, vanity destroys actions. Reducing pride
and vanity is a means of being aware of the commission of sin. This is to
say that be aware of pride and vanity so that it does not destroy/void
good deeds. This is from the commentary of Fiqh-e-Akbar by Mulla Ali
Qari

Belief Sixty-Three – Mu’jizaat and Karaamaat

Miracles (Mu’jizaat) from the Prophets, peace be upon them, and
marvels (Karaamaat) from the saints, may Allah be pleased with them,
are established by the Book (Qur’an) and the Sunnah.

Page | 61
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Page | 62
Belief Sixty-Four – Istidraaj
A supernatural event (something that goes against the normal order) that
manifests by an enemy of Allah such as Iblees in traversing the world,
Fir’aun in causing the Nile to flow, and in Dajjal92 taking and giving life
and like this, other incidents which have been mentioned in the
Ahaadith, we do not label these events as Mu’jizah because the term of
Mu’jizah is specifically associated with the Prophets, peace be upon them
nor do we call them Karaamaat because the term of Karaamaat (which)
is specifically associated with the august pious personalities of the past.
Instead, we refer these events as a form of leading astray through
fulfillment of needs by way of Istidraaj (gradual punishment) which is a
deception for them in this world and a punishment for them in the
Hereafter. As Allah says, “We shall soon seize them step by step in ways
they perceive not,”93 meaning whenever they sin, We increase Our blessings
to them so that they may increase in transgression and disobedience. This
is according to Tafseer-e-Husaini. Thus, they fall into heedlessness and
are deceived by these fulfilments of needs that occur by way of Istidraaj,
and they consider it to be a favour and kindness. It increases due to their
disobedience if they are wicked and due to their disbelief if they are
disbelievers.

Belief Sixty-Five – Allah �, the Creator, reiterated

Allah is the Creator before creating the creation and is the Provider
before providing sustenance. Perhaps this point was reiterated by the
Imaam,94 may Allah’s mercy be upon him, for awareness that it is
obligatory to hold this belief. This is from the commentary of Fiqh-e-Akbar
by Mulla Ali Qari

92
Dajjal is an Islamic eschatological figure likened to the Antichrist in Christian tradition, who
Sayyiduna Rasoolullah prophesied to appear before the Day of Judgment.
93
Surah Al-A’raaf 7:182. Surah Al-Qalam 68:44.
94
Referring to Imaam Abu Hanifa

Page | 63
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Page | 64
Belief Sixty-Six – Seeing Allah � in Heaven
Believers will see Allah in Heaven with the eyes on their head, without
likening Him to anything and without how and quantification.

Belief Sixty-Seven – Meaning of distance

There will be no distance between Allah and the creation, meaning
neither in terms of utmost closeness nor in terms of extreme distance,
neither in the quality of being close (in proximity) nor in the attribute of
being far, neither a unison nor becoming one that the two (objects) cannot
be identified.

Belief Sixty-Eight – Declaration of faith, reiterated

Imaan (faith) is to declare with the tongue and to accept with the heart.

Belief Sixty-Nine – Faith is a constant

The faith of believers does not increase or decrease. This applies to all
believers even if they are from the angels, the dwellers of Heaven or
people of the earth, even if they are Prophets or saints.

Belief Seventy – We differ in our deeds

All believers are equal in terms of their faith in the Oneness of Allah
and excel one another according to their deeds.

Page | 65
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Page | 66
Belief Seventy-One – Islam and Imaan
Islam is to internally accept (meaning from the heart) and externally
exhibit the commands and prohibitions of Allah . Thus, linguistically,
there is a difference between Islam and Imaan but in terms of Shari’ah
(Islamic Law), there is no Imaan without Islam. Therefore, Imaan and
Islam are one and the same thing such that one cannot be separated from
the other just as the belly is with the back.

Belief Seventy-Two – Deen

The term “Deen” (religion) is applied to Imaan, Islam, and all the Islamic
laws and regulations collectively.

Belief Seventy-Three – Recognition of Allah �

We recognise Allah as per His right of recognition to the best of our
ability and capacity (in the manner that) He has described Himself
with all His essential attributes (those attributes that are inherent to
His Being) and apophatic attributes95 (those qualities that are not
attributed to His Being) in His Book. As it is mentioned in the
Glorious Qur’an, “There is nothing like unto Him, and He is the All-
Hearing, the All-Seeing.”96

Belief Seventy-Four – Worshipping Allah �

No one is capable of worshipping Allah the way He ought to be
worshipped, however, a servant prays to Allah by the command of
Allah as He has commanded.

95
An apophatic attribute (Sifat-e-Salbiyyah) in Islamic theology, is one that negates any similarity
between Allah and His creation, emphasising His uniqueness and incomparability. Apophatic
theology, or “negative theology,” focuses on what God is not, rather than what God is, to describe
the divine essence. It asserts that human language and understanding are insufficient to fully describe
Allah , who is beyond all human categories of thought and existence.
96
Surah Shura (42), verse 11.

Page | 67
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Page | 68
Belief Seventy-Five – Inner purity, sanctification and detachment
All believers are equal in their recognition in and of themselves, and in
faith in the commands of the religion, and reliance on Allah , and love
for Allah and His Messenger , and contentment with the
preordainment and decree (of Allah ), and fear of wrath and
punishment, and hope of glad tidings and rewards, and faith meaning
conviction on the existence of His Being and the reality of His
qualities. However, believers are not equal, in matters other than faith
and in what has been aforementioned. Meaning, other than affirmation
and attestation (of faith), believers differ according to the differences
between the righteous in adhering to the pillars of Islam and among the
wicked in their levels of disobedience. This is from the commentary of
Fiqh-e-Akbar by Mulla Ali Qari . It is possible that “other than
affirmation and attestation (of faith)” means inner purity, inner
sanctification, and the detachment of the inner self from anything other
than Allah with steadfastness on that which is certain.

Belief Seventy-Six – The favour of Allah �

Allah showers His bounty upon some servants according to His
favour and He punishes some servants according to His justice,
without exceeding what they deserve. Sometimes, He grants manifold
rewards for something that they deserve, by His favour. Sometimes
He covers their sins, through the means of intercession or without
intercession, by His favour.

Belief Seventy-Seven – Shafaa’at (Intercession) - Part 1

The intercession of all the Messengers, peace be upon them, and the
intercession of our Prophet, peace and blessings of Allah be upon him
and his family, for the sinful believers and for those believers that
committed major sins upon whom punishment is obligatory, (and) is
true.

Page | 69
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Page | 70
Belief Seventy-Eight – Shafaa’at (Intercession) - Part 2
The intercession of the angels, scholars, saints, martyrs, poor and those
who expressed patience on losing a child, is proven. (There is unanimity
on the intercession of those parents who were patient upon losing a
child).

Belief Seventy-Nine – The scale of balance

The weighing of deeds on a scale of balance on the Day of Judgement, is
true.

Belief Eighty - Retribution

Retribution among humans on the Day of Judgement is true. Meaning,
that the good deeds of an oppressor will be given to the oppressed in
retribution for their oppression. This is because there will be no Dirhams
and Dinaars to exchange on that Day (for the oppression that was
suffered).

Belief Eighty-One – Deeds of the oppressor

If the oppressor does not have any good deeds, then in retribution for the
oppression, the bad deeds of the oppressed will be hung on the
oppressor’s neck, and this is true.

Belief Eighty-Two – The Pond and the Bridge

The Pond of the Prophet, peace and blessings of Allah be upon him
and his family, is true and the Bridge is true.

Page | 71
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Page | 72
Belief Eighty-Three – Heaven and Hell
Heaven and Hell, which exist today before the (establishment of the) Day
of Judgement, is true and will not be destroyed. This means that it will
not cease to exist after the entry of its dwellers, contrary to the belief of
the Jabariyyah.97

Belief Eighty-Four – Punishment and reward

The punishment and reward of Allah will never cease to exist,
contrary to the belief of the Jabariyyah.

Belief Eighty-Five – Guidance

Allah guides whomever He chooses (on to the straight path)
towards faith and obedience by His grace, and He leads astray
whomever He chooses towards disbelief and sin by His justice and
wisdom.

Belief Eighty-Six – Abandonment

The leading astray by Allah is tantamount to abandonment and the
analysis of this abandonment is that a servant is devoid of receiving
guidance of those things that earn the pleasure of Allah . This
abandonment is from the wisdom and justice of Allah . Similarly, the
punishment of sins of the abandoned one is from His deserving justice.

97
The Jabariyyah sect is an Islamic group that emerged in the early centuries of Islam, known
primarily for its stance on the issue of predestination and human free will. The term “Jabariyyah”
is derived from the Arabic word “jabr,” which means compulsion or force. This sect is characterised
by its extreme determinism, advocating that human beings have no free will and that all actions are
predetermined by Allah . The main issue regarding the Jabariyyah's beliefs surrounding Heaven
and Hell is the basis of accountability and the criteria for entering Heaven or Hell. Given their stance
that humans have no free will and are merely executing the divine will without any personal choice,
this raises theological questions about the nature of divine justice and mercy, and how accountability
for actions is applied in the afterlife if individuals are not considered responsible for their deeds.

Page | 73
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Page | 74
Belief Eighty-Seven – Coercion of the Devil
We do not advocate that the Devil seizes the faith of a believer by
overpowering them or by coercion. Rather, we say that a person
abandons faith by his own choice, through the temptations of the Devil
or through the whims of his inner self. Therefore, when a servant forsakes
faith, it is then that the Devil seizes the faith from that servant.

Belief Eighty-Eight – Questions in the grave

The questions of Munkar and Nakeer98 , ‘Who is your Lord?, What is
your religion?, and Who is your Messenger?, are true. These will be asked in
the grave or wherever a person results in resting such as if he drowned in
a river, was burnt in a fire or was eaten by a wolf etc.

Belief Eighty-Nine – Return of the soul

The return of the soul to the body of the servant in the grave is true.

Belief Ninety – Tightening of the grave

The tightening of the grave for a believer is like the embrace of a
compassionate mother. This is true for all believers’ graves. This is from
the commentary of Fiqh-e-Akbar by Mulla Ali Qari .

Belief Ninety-One – Punishment of the grave

The punishment of the grave is true for all the disbelievers and for some
sinful believers, and similarly, the comfort of some believers in the grave
is also true.

98
Munkar and Nakeer are two angels who are responsible for questioning the deceased in their
graves. After burial, these angels visit the individual to ask three critical questions. The answers to
these questions determine the state of the deceased's soul in the grave until the Day of Judgment. A
faithful believer will answer confidently, correctly and will be rewarded with a peaceful resting place,
while those who fail to answer correctly will face punishment. This interrogation is a fundamental
aspect of Islamic eschatology, emphasising the importance of faith and accountability in the afterlife.

Page | 75
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Page | 76
Belief Ninety-Two – Expression of His � attributes
Expressing all the names that scholars have mentioned in Persian
regarding the attributes of Allah , His majestic names, and His
exalted attributes is permissible. However, translating “Hand” into
Persian is not permissible.99

Belief Ninety-Three – “In front of Allah �”

It is permissible to say “in front of Allah ” without likening and without
specifying how.

Belief Ninety-Four – Proximity to Allah �

The closeness of Allah to the people of obedience and the distance of
Allah from the people of disobedience is not in terms of physical
length, shortness, or distance, nor in terms of honour and degradation.
However, the obedient is close to Allah without specifying how, and
the disobedient is distant from Allah without specifying how, in terms
of sanctification. This is how the Imaam, may Allah’s mercy be upon
him, positioned the proximity of Allah from the servant, and the
servant's proximity from Allah , among the (linguistically) ambiguous
matters without interpretation.

Belief Ninety-Five – Proximity, without specifying how

The closeness, distance and attention of Allah to the supplicant and
similarly, the proximity of servants (to one another) in Heaven and the
standing of the servant on the Day of Judgement between the ‘Yad’ of
Allah , are all without specifying how.

99
The author further emphasises what was already discussed earlier, but with clarity, that whilst it
is permissible to attempt translating the attributes of Allah into a language that one understands,
it is not permissible to loosely translate ‘yad’ as ‘hand’, and in so doing, apply appendages or limbs
to the matchless Creator .

Page | 77
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Page | 78
Belief Ninety-Six – Al-Qur’an, the word of Allah �
The Glorious Qur’an which was gradually revealed upon the Messenger
of Allah , may Allah’s peace and blessings be upon him and his
family, and which has been written in our books between two covers, is
the Word of Allah , as is well-known.

Belief Ninety-Seven – Virtues of the verses

The verses of the Noble Qur’an, in their entirety, serve the purpose of
conveying speech, meaning, that they fulfil the intended message,
whether they mention Allah’s mercy, praise His friends, speak of
His wrath, or condemn His enemies. They are equal in the nobility
of the words or the greatness of the meaning. However, some verses have
the virtue of remembrance and being remembered, such as the Verse of
the Throne, because the Verse of the Throne speaks of the majesty and
greatness of Allah , the Exalted, His attributes that are unique to
His Being. Thus, the Verse of the Throne combines two virtues.
Firstly, the virtue of remembrance and secondly, the virtue of being
remembered. Some verses have the virtue of remembrance only, not the
virtue of being remembered, such as Surah Tabat Yada100 and similar
verses concerning the states of the wicked (enemies of Allah ).

Belief Ninety-Eight – Equality in absolute excellence

The names of Allah such as ‘Allah’ and ‘Ahad (One)’, and the
attributes of Allah such as, the Owner of the Dominion is Him , and
He is worthy of all praise, they are equal in absolute excellence and
magnificence, meaning regardless of the reasons, some verses are
superior to others, there is no difference in their attribution to Allah ,
and this equality does not contradict the greatness of some names and
attributes over others.

100
Surah Al-Lahab (111).

Page | 79
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Belief Ninety-Nine – Faith of the family of Sayyiduna Rasoolullah ‫ﷺ‬
The parents of the Messenger of Allah , peace and blessings of Allah
be upon him, passed away in a state of disbelief. Scholars have varying
views on this matter. However, there are proofs which indicate the certainty of
the faith of the blessed parents of Nabi ‫ ﷺ‬and the majority of scholars opine in
this direction.101 The Messenger, peace be upon him, departed this
mundane world with faith. Abu Taalib, the paternal uncle of the
Messenger of Allah , peace and blessings of Allah be upon him, died a
disbeliever.102 Hazrat Qasim , Hazrat Taahir , and Hazrat Ibrahim
were the sons of the Messenger of Allah , peace and blessings of
Allah be upon him.

Belief One-Hundred – The daughters of Sayyiduna Rasoolullah ‫ﷺ‬

Sayyidah Faatimah ., Sayyidah Zainab ., Sayyidah Ruqayyah . and
Sayyidah Umme Kulthoom . were the daughters of the Messenger of
Allah , peace and blessings of Allah be upon him.

101
Although there are some scholars who opine that the Imaan of the blessed parents of our Nabi
is not established, the majority of Sunni Ulama however have proven that they were indeed believers.
‘Aala Hazrat Imaam Ahmed Raza Khan has written a comprehensive work about this titled:
‫ﺷﻤﻮل ﺍﻹﺳﻼم ﻻﺻﻮل ﺍﻟﺮﺳﻮل ﺍ…•ﺍم‬
It is vital for the reader to note that whilst evidence is available for each opinion, discussing this matter
is not advisable. This is because, in general, the greatest offence one can cast against an enemy, is to
belittle his parents. And as such, the Messenger is more beloved to us than our parents. Thus, to
freely discuss the supposed disbelief of his parents, would indeed bring great sorrow to him. Hence,
Ulama have cautioned against it, citing the verse‚ “Indeed those who malign Allah and His
Messenger , Allah has cursed them in this world and the hereafter and has prepared for them
a humiliating torment.” (33:57). Meaning, that by such a discussion, one would be causing harm
to the Messenger, peace and blessings of Allah ‫ ﷺ‬be upon him.
102
With regards to the Imaan of Janaab Abu Talib being established or not, there are two opinions
amongst the Ulama. Hazrat Shaikh Sayed Ahmad Zaini Dahlaan Makki has written that the
Imaan of Janaab Abu Talib is established and the name of the work wherein he has discussed this
is: ‫ ﻃﺎﻟﺐ‬Œ‫ ﺍﻟﻤﻄﺎﻟﺐ ^ ﻧﺠﺎة ﺃ‬/•‫ﺃﺳ‬
Aala Hazrat Imaam Ahmed Raza Khan has proven that Janaab Abu Talib's Imaan is not
established and the title of the book wherein he has discussed this is: ‫ ﻃﺎﻟﺐ‬Œ‫ح ﺍﻟﻤﻄﺎﻟﺐ ^ ﻣﺒﺤﺚ ﺃ‬W

Page | 81
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Page | 82
Belief One-Hundred and One – Ask the people of knowledge
Whenever a person of faith encounters a difficulty in understanding the
finer details of the knowledge of the Oneness of Allah , it is obligatory
for that person to believe in that which is correct, according to the majesty
of Allah . That is, whatever is correct according to the majesty of
Allah is to be accepted by him and be his (preferred) choice. He should
not analyse anything until he finds a scholar who recognises the facts and
is knowledgeable, and he should then ask him for detailed knowledge of
faith and should not procrastinate regarding this.103

Belief One-Hundred and Two – Al-Me’raj, with body and soul

The event of Me'raj104 (Ascension) of the Master of Both Worlds,
Muhammad, peace be upon him, (occurred) bodily and in a state of
wakefulness to the Heavens, (and) is true, and established through
multiple sources. Therefore, whoever denies this event and does not bring
faith accordingly, is misguided and an innovator.

103
This Belief relates to the Qur’anic injunction of seeking knowledge when unaware. Allah says
in Surah Al-Ambiya 21:7, “Oh people, ask the people of knowledge if you do not know.”
104
The Me'raj refers to the night journey and ascension of Sayyiduna Rasoolullah , a pivotal event
in Islamic history. The Prophet was transported from the Ka'bah in Makkah to Masjid Al-Aqsa
in Jerusalem on a creature named Buraaq. This first-leg of the journey is known as Al-Isra. From
there, he ascended (Me’raj) through the heavens, meeting various prophets along the way, surpassing
even place and space (Laa-Makaan). During this journey, the Prophet received instructions for
Muslims to pray five times a day. This event is mentioned in the Qur’an in Surah Isra 17:1 and
extensively detailed in various Ahaadith.

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Belief One-Hundred and Three – Signs of the Day of Judgement

The emergence of Dajjal, Gog & Magog105, the rising of the sun from the
west and the arrival of Jesus, peace be upon him, from the sky and all the
signs of the Day of Judgement, based on authentic reports and clear
verses, are true and proven.

Belief One-Hundred and Four – Guidance, reiterated

Allah guides those who He wills towards the straight path.

This concludes the text of Fiqh-e-Akbar as explained by Mulla Ali

Qari . Hereafter, a prayer is offered to the translator and a blessing is
bestowed upon the well-wisher.

105
Gog and Magog, also known as “Ya'juj and Ma'juj” in Arabic, are mentioned in the Qur’an as
two tribes or peoples who will break through a barrier to wreak havoc on the earth towards the end
of times. Their emergence is one of the major signs of the Day of Judgment. They are described as
creating corruption and destruction, indicating a period of great turmoil and challenge for believers.
The story of Dhul-Qarnayn in Surah Al-Kahf 18:83-98 of the Qur’an mentions his construction of a
barrier to protect against them.

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◌٘ ْ ‫ ً ودﻳْ ًﻨﺎ ﻗﻮﻳْ ًﻤﺎ ﺑ‬Tْ ‫ﺍﻃًﺎ =ﻣ ْﺴﺘﻘ‬š ‫ﻢ ﺍ`ْﺪﻧﺎ‬c‫ﺍﻟ ›ﻠ‬
xy‫ ﻳﺎ رﺏ ﺍ ْﻟ ٰﻌﻠﻤ‬xْ y‫™ﻣﺔ ﺻﺎﺣﺐ ﺍﻟ˜ﺍط –ﻣ‬
‫ و‬B ‫ ﺍﻧْﻮﺍر ٖﮦ ﻛﻤﺎ ﺗﺤ =ﺒ‬Rٰ,‫ﺒﻚ وﻋ‬œْ “‫ ﻣﺤﻤ ٍﺪ رﺳ ْﻮﻟﻚ وﺣ‬Rٰ,‫ﻤﺎ ﺍﺑ ًﺪﺍ ﻋ‬Ò‫ﺍ‬
ً ‫ﺎر≈ وﺳﻠ ْﻢ د‬
ْ ‫ﻢ ﺻﻞ وﺑ‬c‫ﺍﻟ ›ﻠ‬
◌٘ Bٖ ‫ﻨﺎ وﺗﺮﺣ ْﻤﻨﺎ ﺑ‬œْ ‫ ﻓ‬B‫ﮦ وﺷﻔ ْﻌ‬ ‫ﺗ ْﺮﺿﺎ‬

Oh Allah ! Guide us on the straight path and a steadfast

religion by the sanctity of the owner of the path, accept our
prayer, oh Lord of all worlds. Oh Allah ! Send mercy, blessings
and peace eternally upon Muhammad , Your messenger and
Your beloved and upon his illuminated (companions), as You
love him and are pleased with him, and make him our intercessor
and have mercy on us through him.

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