i n t r o d u c t i o n  t o  i s l a m i c  c r e e d

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i n t r o d u c t i o n  t o  i s l a m i c  c r e e d

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Say, [O Prophet], “He is Allah—One [and Indivisible];
Allah—the Sustainer [needed by all].

He has never had offspring, nor was He born.
And there is none comparable to Him.”

surah al-ikhlas

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رسالة في علم التوحيد

INTRODUCTION TO ISLAMIC CREED
Risālat fi 'Ilm al-Tawhīd

Compiled by
Imam Ibrahim al-Bajuri

Translation & Notes by
Rashad Jameer

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© 2019 Imam Ghazali Institute, USA
Permission granted for personal, non-commercial use.

Title: Introduction to Islamic Creed
ISBN: 978-0-692-71042-5

This file was made public in April 2020.  The most updated version can be
found on www.igibooks.com.

Author: Imam Ibrahim al-Bajuri
Translator: Rashad Jameer ◆ www.wasilapress.com
Proofreader: Abdul Aziz Suraqah & Husna Sattaur
Cover Designer: Ahmed Osman ◆ info@ahmedosman.com.au
Typesetter: Imran Rahim ◆ enquiries@ethereadesign.com
Islamic Calligraphy: Courtesy of The Prince Ghazi Trust

Please consider supporting Imam Ghazali Institute via Patreon member-
ship. Your support helps provide access to sound knowledge of Islam in
many languages and locations around the world.

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Book One — Media Access
igi essentials series

This book comes with access to a video library to study the text with a teacher.

Create an account and sign up for the course.

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Contents

Foreword by Shaykh Ahmed Saad al-Azhari i

License to Transmit (ijazah) iii

Publisher’s Message vii

Translator’s Preface ix

Imam Ibrahim al-Bajuri al-Azhari xiii

The Ten Principles (mabadi al-‘ashrah) xvii

Risalat Fi ¢Ilm al-Tawhid 1

Allah’s Attributes u 7

The Matters of Prophethood 35

Conclusion 44

Appendix: Memorization Charts

Allah's Attributes 53

Attributes of the Prophets 55

25 Prophets Named in the Qur’an 55

His Lineage From His Father’s Side s 57

Wives of the Messenger s 58

Children of the Messenger s 59

The Levels of Heaven & Hell 60

Acknowledgements 61

About The IGI Essentials Series 63

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i

Foreword

Islamic theology has always been an area of great interest and
richness since Muslims moved from the Arabian Peninsula to
mix with people who had inherited a rich and heavy amount
of theological questions. Even though kalam developed as a
response to new situations that required Islam to give its view
on various, more intricate and complicated questions, an aver-
age Muslim is not required to get involved in those academic
debates that require long reading and a sophisticated mentality.
However, every Muslim is required to strengthen his faith and
free himself from the bondage of blind imitation by knowing
some simple proofs that allow the tenets of his belief to make
sense to him, otherwise, he may fall into the trap of doubts
and confusion.

In their attempt to make the tenets of belief easy and un-
derstandable to the average Muslim, scholars have written
simple expositions of Islamic belief that suit any individual
who is willing to know what he should really believe in. One
of these scholars is the great Shaykh al-Islam Burhan al-Din
al-Bajuri, who assumed the leadership and Sheikhdom of the
Grand al-Azhar Mosque in Cairo, and was a prolific writer and
a great teacher. Imam al-Bajuri was born in the northern Delta
governorate al-Munufiyyah 1198 ah – 1783 ce and started his
studies in al-Azhar in 1213 ah – 1797 ce under great luminar-
ies like Imam Muhammad al-Amir and Shaykh Muhammad
al-Fadali. His writings include his marginalia on Jawharah

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ii

al-Tawhid, his marginalia on the al-Sullam in logic and his
marginalia on the al-Burdah poem. His works are character-
ized by depth and have been received with great acceptance
by circles of Islamic scholarship.

Our dear brother and student, Ustadh Rashad Jameer, has
been successful in choosing a simple, but essential work of
Imam al-Bajuri to make available in English. Since a good
choice is a sign of good endings, as Ibn ‘Ata Illah hints when
he says, ‘burning starts lead to shining ends,’ I pray that Allah
puts immense benefit in this book as a primary text for Mus-
lims in the West to learn the essentials of Islamic creed. More
advanced students may find it beneficial to look into larger
works. While it is highly recommended to look into our her-
itage and learn it, Islamic theology needs great efforts to add
to its topics the modern theological questions that need to be
answered to make it more relatable and to contextualize its
debates and discussions.

I pray that this book is a start of many in this important
area, and thank the translator for his efforts in the service of
this great cause of Sacred Knowledge. Success is from Almighty
Allah.

ahmed saad al-azhari al-hasani

Ihsan Institute for Arabic & Islamic Studies
London, 6th of April 2016

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iii

License to Transmit (ijazah)

All praise is due to Allah who connects whom He wills, with
what He wills, to Him. The Erecter of proofs that guide unto
Him. The Pre-eternal, Everlasting, the One, the All-Knowing.
He is the Bestower of enabling-grace (tawfiq) to the straight
path. May prayers and peace be upon the leader of the people
of love and guidance, and his family, and his Companions.
To proceed:

Truly, I connect to Shaykh al-Islam, Burhan al-Din, Ibra-
him bin Muhammad al-Bajuri (may Allah have mercy upon
him) from various routes of transmission, among the highest
[shortest] of them is our narration on the authority of our
Shaykh, the former Mufti of Egypt, Imam Ali Jumuʿah al-Shafi,
on the authority of his Shaykh, the Sayyid, Abdullah b. al-Sid-
diq al-Ghumari al-Tanji (died 1410 ah), on the authority of
the man who was granted a long life, Muhammad Duwaydar
al-Kafrawi al-Talawi, on the authority of the Imam, Shaykh
al-Islam, Burhan al-Din al-Bajuri (died at the end of 1277 ah).
And via another chain also narrated by Shaykh Ali Jumuʿah,
on the authority of the Sayyid, Muhammad Zaki al-Din Ibra-
him al-Khalil, on the authority of Muhammad b. Abdullah
al-Aquri al-Libi, on the authority of al-Bajuri. And in another
chain, I also connect to Burhan al-Din al-Bajuri via the route
of transmission of our Shaykh, the Sayyid, Abd al-Rahman
b. Abd al-Hayy al-Kittani, on the authority of his father, the
Sayyid, Abd al-Hayy, on the authority of al-Shihab Ahmad
al-Rifa’i, on the authority of al-Bajuri.

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iv

I have licensed the brother for the sake of Allah Most High,
Rashad Jameer, to transmit and translate the Primer of Imam
al-Bajuri on the Knowledge of Divine Unicity (‘ilm al-Tawhid)
with a specific license. He has recited it to me and reviewed
its points with me during my stay in Canada in the month of
Ramadan of 1436 ah. I ask him to supplicate for me in private
and in public.

Said by the tongue of and written by the pen of Shihab al-Din
Ahmed b. Muhammad b. al-Sayyid Saad al-Azhari, al-Hasani
in the city of our master, the Messenger of Allah a in Rabi
al-Anwar 1437 ah – December 2015.

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v

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vii

Publisher’s Message

Very little debate and thought went into the decision on which
of the intended topics of the IGI Essentials Book Series should
be published first. Because, without a doubt, the times we live
in have seen a wave of atheism and agnosticism spread far
and wide around the world – including that of the Muslim
majority nations.

As a child, many are taught something that more or less
resembles the following: The Qur’an is a divine text revealed
to the Prophet Muhammad a, who himself came as a mercy
to mankind to teach us how to live. To live our life in accor-
dance with the Qur’an and Sunna will ultimately mean entrance
into Heaven. A young child accepts this and will typically not
question the reality of these statements above. However, time
and time again, I have personally witnessed (and I trust you
have too) that as many individuals have grown older, they
begin to question and doubt their faith. In the context of this
situation, the worst thing that can happen is to leave that doubt
unresolved.

Unfortunately, there are a plethora of reasons we could
discuss, yet many Muslims never resolve the doubts and in-
securities they have about their faith. Left unchecked, this
has, in many instances, caused people to either leave the faith
or become agnostic. A few years ago, our beloved teacher,
Shaykh Hamza Yusuf, mentioned that for the first time since
converting to Islam nearly 40 years ago, he is receiving pleas

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viii

from concerned parents whose children have openly left Islam.
The concern regarding Muslim youth who no longer identify
with our faith is something I deeply worry about.

That being said, we ventured to publish this wonderful work
by the Esteemed Imam of Masjid al-Azhar, Imam al-Bajuri,
knowing that the need to study ‘aqidah has never been stron-
ger. The word ‘aqidah comes from the Arabic root of ‘aqada
which means to hold tightly and make a knot. This is the way
every Muslim should feel when it comes to the fundamental
beliefs of Islam. We should all have a firm belief and strong
conviction. It is our hope and aspiration that this text will serve
to introduce, enhance, and solidify the belief of Muslims all
over the English-speaking world. Keeping the primary aim
and objective of the student of sacred knowledge in mind, this
text comes with an allocated space for personal notes whilst
studying the text. May Allah bless the author, the translator,
and the members of our team at the Imam Ghazali Institute.

I close by asking that should you, the student, benefit from
this text, please remember this needy servant and his family
in your duas.

muhammad adnaan sattaur

Executive Director, Imam Ghazali Institute
May 10th, 2017 – Cairo, Egypt

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ix

Translator’s Preface

In the name of Allah, most Gracious, most Merciful, the only
Entity free of need, worthy of all praise. May peace and bless-
ings be upon our master Muhammad, the unlettered Prophet
for the end of time, and upon his Family, his Companions, and
all those who follow his way until Judgment Day.

Islamic theology or ‘aqidah is one of the most important
and central-most sciences of Islamic scholarship, as it expounds
upon the creed of the Muslims. It allows one to learn the at-
tributes of the Creator, the Prophets f, the unseen realm,
and all matters pertaining to them. The study of this science
allows one to remove any doubt and gain certitude in belief;
it safeguards one from distorted and deviant ideas. It is for
this reason that it is considered an individual obligation ( fard
‘ayn) upon every believing male and female to study and ac-
quire this knowledge. It is no wonder that the founder of one
of the four Sunni Schools of Law, Abu Hanifa, who was given
the honorific title ‘Imam al-A’zam’ or ‘the greatest Imam,’ has
entitled his book on creed ‘al-Fiqh al-akbar’ or ‘the greatest
science to be understood.’

 اهلَل﴾
َّ

َ إِل
َ

 إِل
َ

نَُّه ل
َ
﴿فَاْعلَْم أ

Allah states in the Qur’an: Know that there is no god but Allah…
(Muhammad 47:19). This is but one of the proofs from which
scholars derive that it is obligatory to know, with certainty, that

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x

there cannot be another god besides Allah. Imam al-Ghazali
says: ‘Your worship is not acceptable unless you know whom
you are worshipping,’ and the Malikite jurist al-Akhdari states:
‘The first obligation upon every legally responsible person is to
rectify his creed.’

 َتْعلَُموَن﴾
َ

ِر إِْن ُكنْتُْم ل
ْ
ك ْهَل اذلِّ

َ
لُوا أ

َ
﴿فَاْسأ

The Qur’an instructs to: Ask the people of Remembrance if you
know not (Nahl 16:43). While it is necessary, and not only rec-
ommended, in matters of law (fiqh) for one to follow a scholar
who is supremely qualified to derive rulings directly from the
Qur’an and Sunna, which in Arabic is called a mujtahid, it is
not required for the average Muslim to know the proofs for
prayer, fasting, and fiqh on the whole. When the Companions
used to seek fatwa (religious edicts) from the learned among
them, they did not ask them for the proofs.

Today, many Muslims have a misunderstanding that they
need to know the evidences for how to pray and fast, etc. So,
do Muslims have to learn evidences as to why they believe in
Allah Most High? Regarding ‘aqidah, scholars say they do.

In the following verse of the Qur’an, Almighty Allah blamed
the disbelieving Quraysh for following their forefathers in belief
without knowing the proofs (taqlid fi al-‘aqa’id):

ُ ِإَوَل  نَْزَل اللَّ
َ
﴿ِإَوَذا قِيَل لَُهْم َتَعالَْوا إَِلٰ َما أ

َولَْو
َ
الرَُّسوِل قَالُوا َحْسبَُنا َما وََجْدنَا َعلَيْهِ آبَاَءنَاۚ  أ

َكَن آبَاؤُُهْم َل َيْعلَُموَن َشيًْئا َوَل َيْهَتُدون﴾
And when it is said to them: ‘Come to what Allah hath
revealed; come to the Apostle’ they say: ‘Enough for us
are the ways we found our fathers following.’ What!

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xi

Even though their fathers were void of knowledge and
guidance? (Ma’ida 5:104)

Unfortunately, this sentiment is still echoed today when Mus-
lims are asked, especially in the University environment, why
they are Muslims. They think something along the lines of:
‘I’m Muslim because my parents are Muslim’ – and Allah’s
aid is sought!

Imam Abu al-Mansur al-Maturidi, the great Imam of Ahl
al-Sunna wa al-Jama’ah (may Allah have mercy on him) and
the founder of one of the two schools of creed, states: ‘The
muqallid in creed (‘aqidah) is a disobedient believer (mu’min
‘asi’). In other words, he is not a disbeliever, but is considered
sinful. Why, you may ask? Because Allah has commanded in
His final revelation that we must Know that there is no god but
Allah. You will notice that most of what lies in Imam al-Bajuri’s
main text (matn) does not reference revelation (the Qur’an)
and is based on logic and reason.

This is especially important for Muslims living in non-Mus-
lim majority lands where, when asked ‘why’ they believe in
God, saying ‘because the Qur’an says so’ is circular reasoning
and insufficient (though it may suffice the believer). Thus, to
compliment the logical focus of this topic, I have added cor-
roborative proofs and references from the Qur’an and Sunna
in the footnotes to further strengthen the points therein.

Ultimately, as a response to a request, Imam al-Bajuri out-
lines the core beliefs of the orthodox Sunni doctrine (‘aqidah)
that must be known by every Muslim. Designed to be studied
with a teacher or read on one’s own, this text will equip the
student with sufficient knowledge of the essentials of Muslim
theology to be able to distinguish truth from falsehood, ortho-
dox from heterodox, Ahl al-Sunna wa al-Jama’a or Sunni Islam
from other than it. It is hoped that by including the facing, vo-
calized Arabic script that 1) students of Sacred Knowledge will
be aided in learning the language of the Qur’an, the Prophet a,
and the ‘ulama, 2) it will serve as a teaching aid for the ‘ulama
when teaching this text to reference the original work and 3) to

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xii

preserve the actual words of Imam al-Bajuri. Anything indeco-
rous in this rendering is from my nafs and my ignorance, and
anything herein which is of benefit is from Allah, the blessing
of the author, and the scholars who transmitted it.

rashad jameer

Wasila Press
3 May 2016–25 Rajab 1437 ah

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xiii

Imam Ibrahim al-Bajuri
al-Azhari

All praise belongs to Allah, the Lord of the worlds. May prayers
and peace be upon our Master Muhammad, his Family and
his Companions, entirely. He is Ibrahim b. Muhammad b.
Ahmad al-Bajuri or al-Bayjuri—which is an ascription to a
village within a few hours of Cairo named al-Bajur—the Shaykh
of Islam and the Imam of Masjid al-Azhar. He was born 1198
ah / 1784 ce and lived in Giza during the French occupation
when Napoleon entered Cairo. In the year 1213 ah / 1799 ce,
he returned to Cairo and began studying in Masjid al-Azhar
and gained popularity due to his immense knowledge.

He began teaching in al-Azhar in Sha’ban of 1216 hijri /
1801 ce and continued teaching until he passed away in Dhu
al-Hijja of 1277 ah / 1861 ce. The majority of his written works
are commentaries, footnotes, or marginalia (hawashi) on texts
which were widespread during his era, the most important of
them being:

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xiv

books of jurisprudence (fiqh)

1. Marginalia on the commentary of the text of Ibn Abi
Shuja’a by Ibn al-Qasim

2. Marginalia on the commentary of the al-Arjuzah
al-Rahbiyyah by al-Shanshuri

books on theology (‘aqidah)

1. Marginalia on the commentary of al-Sanusi’s Umm
al-Barahin

2. Marginalia on the commentary of the Ibrahim
al-Laqqani’s Jawharat al-Tawhid

3. The commentary on the book of his teacher, Shaykh
al-Fadili, entitled Kifayat al-‘Awwam fi ma yajibu alay-
him min ‘ilm al-Kalam

books on the prophetic biography (sirah)

1. Marginalia on Shamail al-Tirmidhi

2. Marginalia on the Prophetic Nativity (Mawlid) com-
piled by Ibn Hajar al-Asqalani

3. Marginalia on the grammarian Ibn Hisham’s explana-
tion of the ode entitled Banat Su’ad

4. Marginalia on Khalid al-Azhari’s commentary on
al-Busiri’s Burda

books on grammar, logic, and rhetoric

1. Marginalia on al-‘Imriti’s commentary on Sanhaji’s
Ajrumiyyah

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xv

2. Marginalia on al-Samarqandi’s epistle on rhetoric

3. Marginalia on al-Sanusi’s abridgment on logic

4. Marginalia on al-Akhdari’s commentary on logic enti-
tled al-Sullam

And this text in your hands, which is a simple yet compre-
hensive epistle on the most important foundations of Islamic
creed, the creed of the People of the Prophetic way and the
Majority of scholars, according to the creedal school (madhab)
of Imam Abu al-Hasan al-Ashari r.

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xvii

The Ten Principles

Muqaddimat al-‘Ilm

إن مباِدي لكِّ فنٍّ عرشةْ
احلدُّ واملوضوُع ثم اثلمرةْ

ونسبٌة وفضلُُه والواضْع
 والسُم الستمداُد حكُم الشارْع

مسائل وابلعُض بابلعِض اكتىف
 ومن درى اجلميَع حاَز الرشفا

The preceding poem was gleaned from pages 39–40 of Imam
al-Bajuri’s famous commentary on Jawharat al-Tawhid, specif-
ically the edition edited and annotated by the former Mufti of
Egypt, Ali Jumu’ah. It encapsulates the ten foundational prin-
ciples of every Islamic science. Traditionally, a teacher would
begin by detailing ‘The Ten Principles’ of the subject matter
at hand. This gives the student an overview and introduction

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to the topic. Every Islamic science is known to have its own
specific foundational principles.

1. The definition (al-hadd) knowledge that provides the
ability to establish religious beliefs through proofs
with certitude. It refers to singling out the object of
worship (Allah) with worship (‘ibadah) and correct
beliefs (‘aqa’id), and confirming His Essence, His
Attributes, and His Acts.

2. The topic (al-mawdu‘) the Essence of Allah Most
High, which expounds upon what is necessary for
Him, what is impossible for Him, and what is pos-
sible, and the same for the Messengers. And what is
possible to lead one to the existence and presence of
his Maker u and to super-rational matters (sam’iyat)
in order to believe in them.

3. The fruit (al-thamara) the gnosis or true knowledge
(ma’rifa) of Allah by definitive proofs as well as win-
ning eternal felicity [in Paradise].

4. The merit (fadluhu) it is the noblest of sacred scienc-
es by virtue of its ascription to the Essence of Allah
Most High, the essence of His Messengers, and what
relates to that.

5. The ascription (nisbah) it is indeed the foundational
religious science, everything besides it is secondary.
And it was well said by the one who proclaimed:

O you who seeks to be nourished by knowledge
Every knowledge is a servant to Islamic theology

You seek knowledge of jurisprudence to know rulings
Yet are heedless of the One who revealed the rulings

6. The founder (al-wadi’) Abu al-Hasan al-Ash’ari and
those who follow him, and Abu al-Mansur al-Matu-
ridi and those who follow him, meaning they codi-

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xix

fied Islamic theology in their books and refuted the
obfuscations and heterodoxies of the Mu’tazilites.1
Otherwise, Islamic monotheism was brought by ev-
ery prophet since the time of Adam e until the Day
of Judgment.

7. Its name (al-ism) al-Tawhid or monotheism because
the research about Allah’s Oneness (wahdaniyyah) is
its most famous subject. It is also called: ‘ilm al-ka-
lam (literally knowledge that involves much discus-
sion) because the former scholars used to say in their
research on this subject ‘there is much discussion
about this…’ or because there was so much difference
of opinion on issues of theology. And some scholars
mention there are eight names for this subject.

8. The sources (al-istimdad) from both rational and
transmitted textual proofs.

9. The ruling of the Lawgiver (hukm al-shari‘) it is an
individual obligation (fard ‘ayn) upon every account-
able soul, man or woman.

10. Issues covered (masa’il) examining what is necessary,
possible, and impossible in connection with Allah
and His Messengers f.

1 Within the two Sunni Orthodox Schools of Creed (‘aqidah), the
Ash’ari and the Maturidi Schools, there are only semantic differences.
One example of the minor verbal differences is that Ash’aris believe
that man is responsible to believe in God because of revelation, not
merely because he is endowed with human reason, and that he has
no responsibility prior to revelation, while Maturidis believe that
man is responsible to believe in God even before revelation, by the
mere fact of having reason. (See Shaykh Nuh Keller, The Ashari and
the Maturidi Schools)

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1

رسالة في علم التوحيد

INTRODUCTION TO ISLAMIC CREED
Risālat fi ‘Ilm al-Tawhīd

Compiled by
Imam Ibrahim al-Bajuri

Translation & Notes by
Rashad Jameer

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2

In the name of Allah, the Beneficent, the Merciful.
Praise be to Allah,2 Lord of the worlds. May prayers

and peace be showered upon the Messenger of
Allah a

Says the remiss one in need of the mercy of his Omniscient
and All-Seeing Lord, Ibrahim al-Bajuri, informs that a brother,
may Allah reform  him and me, asked me to write for him a
good treatise dealing with the attributes of the Lord and their
antitheses,3 what is permissible for Him Most High, what are
the attributes that are rationally necessary for the divine mes-
sengers (al-rusul), what attributes are rationally possible for
them, and what attributes are rationally impossible for them.
So, I undertook this effort to comply with his request. All en-
abling grace belongs to Allah, so seeking His aid I declare:

2  There are three possible meanings for the ‘Alif Lam’ in the
beginning of ‘Al-hamdulilah’. 1) All types of praise (jince) belongs
to Allah 2) Allah’s praise of Himself in pre-eternity (‘ahd) or 3) an
all-encompassing praise that belongs to Allah (istighraq). (Sa’d al-Din
al-Taftazani, Sharh al-‘Aqidah al-Nasafiyyah)
3  Their opposites.

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3

َلُم َعٰ  َلُة َوالسَّ ، َوالصَّ َعالَِمْيَ
ْ
احَلَْمُد اهلِل رَبِّ ال

رَُسْوِل اهلِل َصلّٰ اهلُلُ َعلَيِْه وََسلََّم.

 ، َِصْيِ َِبْيِ ابلْ
ْ
َوَبْعُد: َفيَُقْوُل فَِقْيُ رَْحَِة َربِِّه ال

 ْ : َطلََب ِمنِّ َاُجْورِيُّ ُذو اتَلّْقِصْيِ
ْ

إِبَْراِهيْم ابل
َاَل

ْ
ْصلََح اهلُلُ ِلْ ولَُهُم احل

َ
ِْخَواِن - أ

ْ
َبْعُض ال

ُ رَِسالًَة لَِطيَْفًة، تَْشتَِمُل
َ

تَُب ل
ْ
ك

َ
ْن أ

َ
َن - أ

ْ
أ والشَّ

ِه  ْضَداِدَها، وَما َيُْوُز ِفْ َحقِّ
َ
َمْوٰل وأ

ْ
َعٰ ِصفاِت ال

ُب ِفْ َحقِّ الرُُّسِل وَما يَْستَِحيُْل  ، وَعٰ َما َيِ
ٰ

َتَعال
ِهْم وَما َيُْوُز، ِفْ َحقِّ

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4

Every accountable soul [that is, every sane soul possessed of
reason by having come of age through the attainment of pu-
berty] is obliged [by sacred law (al-shari’ah)] to know what is
rationally necessary for Him Most High, what is possible for
Him, and what is impossible for Him.

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5

ِه  ُب ِفْ َحقِّ ْن َيْعرَِف َما َيِ
َ
ُب َعٰ لُكِّ ُمَكٍَّف أ َيِ

، َو َما يَْستَِحيُْل، َو َما َيُْوُز
ٰ

َتَعال

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7

Allah’s Attributes u

اإللَِهيَّات

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8

sifah nafsiyyah

Existence4 (Wujud) is necessary for Him u. The proof for
that is the existence of creation.5 Its opposite is non-existence
(‘adam).

4  This sole attribute, wujud (Existence) is classified in theology as
Sifah nafsiyyah referring to the attribute of Allah’s Essence (dhat).
Another related point is Allah being ‘wajib al-wujud’ or ‘the only
necessary existence,’ whereas everyone and everything else is contin-
gent. In other words, everything depends on Him and He depends
on none. The Qur’an declares in Surah al-Ikhlas, in verses 1–2, Say
(O Muhammad): “He is Allah, the Unique. Allah the Independent”
(Allah al-Samad).

َمُد﴾ ُ الصَّ َحٌد اللَّ
َ
ُ أ ﴿قُْل ُهَو اللَّ

(al-Ikhlas 112:1–2)

Scholars of Qur’an and Arabic language say ‘Samad’ refers to the
being who needs none, but all are in need of Him.
5 Creation logically requires an originator. The rational proof for
that is as follows: 1) The world and everything in it is constant-
ly undergoing countless forms of change. 2) Every change of state
necessarily implies the origination of a new state. 3) Therefore, the
world and all that is in it is originated and has an originator, other-
wise known as Allah.

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9

َفة انلَّْفِسيَّة الصِّ

ُه  وُُجْوُد[ - َو ِضدُّ
ْ
: ]اَل

َ
ِه َتَعال َفيَِجُب ِف َحقِّ

َمْخلُْوقَاِت
ْ
ِلُْل َعٰ ذلَِك: وُُجوُْد ال َعَدُم[، َو ادلَّ

ْ
]ال

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10

sifah salbiyyah

Beginninglessness 6 (Qidam) is necessary for Him u. It means
that He u has no beginning. The proof for that is: were He
to be originated, He would have needed an originator, which
is impossible.7 Its opposite is origination (contingency) (al-
huduth) [which is the characteristic of every contingent thing
or quality which comes into existence after having not existed.]

6  This word can also carry the meanings of pre-eternal, eternal, or
ancientness. The Qur’an states in Surah Hadid, verse 3, He is the First,
the Last, the Manifest, the Hidden…. The traits of Beginninglessness,
Endlessness, Difference from originated beings, Self-Subsistence
and Oneness are categorized as Sifah salbiyyah (negating attributes)
because they negate what does not befit Allah.

ٍء  َوُهَو بُِكّلِ َشْ ۝ اهُِر َواْلَاِطُن ُل َواْلِخُر َوالظَّ وَّ
َ
ُهَو اْل

َعلِيٌم
(Hadid 57:3)

7  Since His existence u is rationally necessary, not merely possible
or contingent, as was indicated in the note of the first attribute called
wajib al-wujud or the only necessary existence.

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11

لبِيَّة َفات السَّ الصِّ

نَُّه
َ
ِقَدُم[ - َو َمْعنَاُه أ

ْ
: ]اَل

ٰ
ِه َتَعال ُب ِف َحقِّ َو َيِ

ِلُْل َعٰ  ُُدْوُث[، َو ادلَّ ُه ]الْ  وَِضدُّ
ٰ

ُ َتَعال
َ

َل ل وَّ
َ
 أ

َ
ل

 ُمِْدٍث َو ُهَو
ٰ

ْحتَاَج إِل
َ

نَُّه لَْو َكَن َحاِدثًا ل
َ
ذلَِك: أ

 :
ٰ

ِه َتَعال ُب ِف َحقِّ ُمَاٌل.َو َيِ

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12

Endlessness8 (al-Baqa’) is indeed necessary for Him u, which
means that nothing comes after Him, exalted is He. The proof
for endlessness is were He to be transient, He would have
been contingent, which is impossible. Its opposite is transience9
(al-fana’).

8  The Qur’an states, What is with you perishes, while that which is
with Allah Lasts (Nahl 16:96) and Everyone on it shall perish, while
the Face of your Lord abides, the Possessor of Majesty and Generosity
(Rahman 55:26–27).

َوَلَْجزَِينَّ  ۝ ِ بَاٍق َوَما ِعنَد اللَّ ۝ َما ِعنَدُكْم يَنَفُد
ْحَسِن َما َكنُوا َيْعَملُوَن

َ
ْجَرُهم بِأ

َ
وا أ ِيَن َصَبُ الَّ

(Nahl 16:96)

َوَيبَْقٰ وَْجُه َرّبَِك ُذو اْلََلِل  ۝ ُكُّ َمْن َعلَيَْها فَاٍن
ْكَراِم َواْلِ

(Rahman 55:26–27)

9  That is, extinction.

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13

ُه  ُ - َو ِضُدّ
َ

 آِخَر ل
َ

 ل
ٰ

نَُّه َتَعال
َ
ََقاُء[ - َو َمْعنَاُه أ ]اَلْ

نَُّه لَْو َكَن فَاِنيًا
َ
ِلُْل َعٰ ذلَِك: أ َفَناُء[، َو ادلَّ

ْ
]ال

لََكَن َحاِدثًا َو ُهَو ُمَاٌل

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14

Dissimilarity to originated beings10 (al-Mukhalafah lil-hawa-
dith) is necessary for Him u. It means that He u is not like
originated things. Thus, He has no hand, no eye, no ear, nor
anything else from the attributes of originated things.11

The proof for that is: were He to resemble originated things, He
would have been originated, which is impossible. Its opposite
is resemblance (al-mumathalah).12

10  The Qur’an states, There is nothing like His likeness… (Shura’
42:11) and there is none similar to He (Ikhlas 112:4). Furthermore,
Allah is not in need of time and space; on the contrary, time and
space are in need of Him u. Also, the following supportive statement
is attributed to Abu Bakr al-Siddique g, ‘Everything your mind can
conceive, Allah is utterly dissimilar indeed!’ (kulla ma khatara bi
balik, Allahu khilafu dhalik).

ِميُع اْلَِصرُي  َوُهَو السَّ ۝ ٌء لَيَْس َكِمثْلِهِ َشْ
(Shura’ 42:11)

َحٌد
َ
ُ ُكُفًوا أ َولَْم يَُكن لَّ
(Ikhlas 112:4)

11  To understand verses that, on the surface, state Allah has a
created attribute like a hand, eye etc., scholars say one should apply
conclusive verses (muhkam ayats) to the ambiguous verses. Meaning,
when we read verses like the Hand of Allah is over their hands… or
…surely you are before Our eyes… which are ambiguous verses, one
should compare them to conclusive (muhkam) verses such as And
there is none like unto Him… and there is nothing whatever like unto
Him…. These conclusive verses remove the possibility of Allah hav-
ing anything similar to Him; therefore, since we have physical body
parts, it follows that Allah Most High cannot. Thereafter, whatever
Allah intended by those ambiguous verses we firmly believe in and
resign their meanings to Allah, termed in Arabic as tafwid. This was
the way of the Pious Forbears (salaf al-salihin).
12  Note: many people who become exposed to the topic of assigning
a meaning to ambiguous verses (ta’wil) can initially become obsessed
about the polemics surrounding this topic when hearing these verses,

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15

َحَواِدِث[
ْ
َفُة لِل

َ
ُمَخال

ْ
: ]اَل

ٰ
ِه َتَعال ُب ِف َحقِّ َو َيِ

َحَواِدِث،
ْ
 لَيَْس ُمَماثًِل لِل

ٰ
نَُّه َتَعال

َ
- َو َمْعنَاُه أ

ُذٌن َو َل َغْيُ ذلَِك
ُ
ُ يٌَد َو َل َعْيٌ َو َل أ

َ
فَلَيَْس ل

ُة[، َو
َ
ل
َ
ُمَماث

ْ
َها ]ال ََواِدِث - َو ِضدُّ

ْ
ِمْن ِصَفاِت احل

َحَواِدِث
ْ
نَُّه لَْو َكَن ُمَماثًِل لِل

َ
ِلُْل َعٰ ذلَِك: أ ادلَّ

لََكَن َحاِدثًا َو ُهَو ُمَاٌل

and can actually forget Allah’s providence, and the sentiment and
emotion contained in the actual verse. An example of restoring the
subtlety back to such verses was given when discussing  the verse
the All-Merciful assumed the Throne (al-Rahman ‘ala al-‘Arsh ista-
wa) that normally when someone assumes leadership or authority
in this world, they do so with a sense of power, might, and majesty.
But notice when Allah mentions assuming the Throne, He didn’t
mention his name, Jabbar (Compeller), or ‘Aziz (Almighty) or Jalil
(The Majestic), which would have been appropriate and expected.
Instead, He mentioned in the verse to highlight His dominant trait
of mercy, His holy name al-Rahman (All-Merciful) to remind us,
even in His supreme authority, ‘My mercy supersedes My wrath.’

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16

Self-Subsistence13 (al-Qiyamu bi al-nafs) is necessary for
Him u. It means He u does not need a locus [to exist] or de-
terminant. The proof for that is that were  He to require a locus
[to subsist], He would have been an attribute, and His being an
attribute is impossible; and were He to require a determinant,
He would have been originated, and His being originated is
impossible. Its opposite is requiring a locus [to exist] or de-
terminant14 (al-ihtiyaj ila al-mahall wa al-mukhassas).

13  The Qur’an states, Allah; there is no God but He; the Ever-Living,
the Self-Subsisting… (Baqara 2:255)

ُخُذهُ ِسَنٌة َوَل
ْ
َل تَأ ۝ ُ َل إَِلَٰه إِلَّ ُهَو الَْحُّ الَْقيُّوُم اللَّ

َمن َذا  ۝ رِْض
َ
َماَواِت َوَما ِف اْل ُ َما ِف السَّ لَّ ۝ نَوٌْم

يِْديِهْم
َ
َيْعلَُم َما َبْيَ أ ۝ ِي يَْشَفُع ِعنَدهُ إِلَّ بِإِذْنِهِ الَّ

ٍء ّمِْن ِعلِْمهِ إِلَّ بَِما  َوَل ُيِيُطوَن بَِشْ ۝ َوَما َخلَْفُهْم
َوَل َيُئوُدهُ  ۝ رَْض

َ
َماَواِت َواْل وَِسَع ُكرِْسيُُّه السَّ ۝ َشاَء

َوُهَو الَْعِلُّ الَْعِظيم  ۝ ِحْفُظُهَما
(Baqara 2:255)

14  According to Shaykh Abdul Aziz Suraqah, “the proof that Allah
is absolutely Self-Subsistent—meaning, Independent and not an
attribute of something else or subsisting in something else—is that if
He subsisted in something else, He would be a quality of that thing.
But qualities cannot be described by other qualities, so if Allah was
a quality of something else it would be impossible to describe Him
as All-Seeing, All-Hearing, Powerful, etc. Let us use the example of
a red car. Red is the quality of the car. It describes it. The color white
is also a quality; but it is impossible for red to be a quality of white,
or vice versa, because neither color has an independent existence. It
is absurd to say, “This red is white and this white is red.”

Similarly, to say that Allah subsists in something else implies that
He is a quality of that thing and in need of it in order to subsist. That
would mean that He is a possible existent. This, as we have learned,
is rationally impossible. If we consider the belief of most Christians
we will see that they violate this tenet of belief. They believe in di-

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17

ٰ

نَُّه َتَعال
َ
ِقَياُم بِانلَّْفِس[ - َو َمْعنَاُه أ

ْ
: ]اَل

ٰ
ِه َتَعال ُب ِف َحقِّ َو َيِ

ِْحتَِياُج
ْ

ُه ]اَل ٍص - َو ِضدُّ  ُمَصِّ
ٰ

 إِل
َ

، َو ل  َمَلٍّ
ٰ

 َيْفتَِقُر إِل
َ

ل
نَُّه لَو احتاَج

َ
ٰ َذلَِك: أ ِلُْل َعَ ُمخّصص[، َو ادلَّ

ْ
 الَمَحِلّ َو ال

ٰ
إل

ٰ

 َمٍَلّ لََكَن ِصَفًة، َو َكْونُُه ِصَفًة ُمَاٌل، َو لَو احتاَج إِل
َ

إِل
ٍص لََكَن َحاِدثًا َو َكْونُُه َحاِدثًا ُمَاٌل ُمَصَّ

vine incarnation and say that Allah dwells within the body of Jesus
Christ e. This belief is false and implies that Allah is a quality of
Prophet Jesus e. It also implies that Allah is divisible into parts,
which, as we will see, is also rationally impossible. If Allah required
a determiner He would be contingent, and if He was contingent He
would not be pre-eternal, which, as we have learned, is rationally
impossible. Allah is absolutely independent and dissimilar to His
creation. Everything created by Allah has a beginning, a particular
shape or size, and undergoes change. All created forms and attri-
butes, such as shapes and qualities, have a beginning and an end,
so it is impossible that Allah should resemble them in any way. If
Allah resembled creation He would also be subject to change, and,
as explained earlier, anything that is subject to change is a possible
existent and cannot be divine. It is rationally impossible for Allah to
have any attribute that is possible—all of His attributes are necessary.
If something resembles another thing in creation (like how a cat’s
paw resembles a dog’s paw, or how a coffee table resembles a dinner
table), it means that it will have limits and boundaries that must
be created. Since they are merely possible they must have a creator
to specify their limits. If you pointed to a phone and asked, “Who
made this phone in this particular shape?” and someone answered,
“No one made it; it is like that eternally,” you would call the answer
absurd. Anything with limits needs someone or something to spec-
ify it. Islamic theologians mention an important principle in this
regard: “Anything described with contingent qualities must also be
contingent.” If we say that an object has a particular size, no smaller
or larger, it is rationally possible for us to say that it can be larger or
smaller than it is. Since that is possible, it can be asked, “Why isn’t
the object larger or smaller than it is?” And if the object accepts
multiple possibilities, it must be contingent; otherwise it would be
a case of infinite regress.”

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18

Oneness15 (al-Wahdaniyyah) is necessary for Him u in entity,
in attributes, and in acts. The meaning of oneness in entity is
that He is not composed of parts. The meaning of oneness in
attributes is that He does not have two or more attributes of
one kind, such as two ‘powers’, and none other than He has
any attributes resembling His attribute u.

The meaning of oneness in acts is that none other than Allah u
has any act [like His]. The proof for that is if He were more
than one, none of these created things would have existed.16 Its
opposite is multiplicity (al-ta’addud).

15  The Qur’an states, Your God is One God (Nahl 16:22) and And
our God and your God is one; and we are Muslims (in submission)
to Him (Ankabut 29:46)

ِيَن َل يُْؤِمُنوَن بِاْلِخَرةِ  فَالَّ ۝ إَِلُٰهُكْم إَِلٌٰه َواِحٌد
وَن ْسَتْكِبُ نِكَرةٌ َوُهم مُّ قُلُوُبُهم مُّ

(Nahl 16:22)

ِيَن  ْحَسُن إِلَّ الَّ
َ
ْهَل الِْكَتاِب إِلَّ بِالَِّت ِهَ أ

َ
َوَل ُتَادِلُوا أ

نزَِل
ُ
نزَِل إَِلَْنا َوأ

ُ
ِي أ َوقُولُوا آَمنَّا بِالَّ ۝ َظلَُموا ِمنُْهْم

إَِلُْكْم ِإَوَلُٰهَنا ِإَوَلُٰهُكْم َواِحٌد َوَنُْن َلُ ُمْسلُِموَن
(Ankabut 29:46)

16  The Qur’an states, if there were in the heavens and the earth,
other gods besides Allah, there would be confusion in both [the Heavens
and earth]! But glory be to Allah, the Lord of the Throne: High is He
above what they attribute to Him! (Anbiya’ 21:22)

ِ َرّبِ  فَُسبَْحاَن اللَّ ۝ ُ لََفَسَدتَا لَْو َكَن فِيِهَما آلَِهٌة إِلَّ اللَّ
ا يَِصُفوَن الَْعرِْش َعمَّ

(Anbiya’ 21:22)

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19

اِت َو  وَْحَدانِيَُّة[ ِف اذلَّ
ْ
: ]اَل

ٰ
ِه َتَعال ُب ِف َحقِّ َو َيِ

وَْحَداِنيَِّة ِف
ْ
ْفَعاِل. َو َمْعَن ال

َ ْ
َفاِت َو ِف ال ِف الصِّ

َدة ْجَزاِء ُمتََعدِّ
َ
بًَة ِمْن أ َها لَيَْسْت ُمَركَّ نَّ

َ
اِت: أ اذلَّ

 ُ
َ

نَُّه لَيَْس ل
َ
َفاِت: أ وَْحَداِنيَّة ِف الصِّ

ْ
َو َمْعَن ال

, َو  َث ِمْن ِجنٍْس َواِحٍد َكُقْدَرَتْيِ
ْ
ك

َ
ِصَفتَاِن فَأ

ٰ
َهَكَذا, َو لَيَْس ِلَغْيِهِ ِصَفٌة تَُشابُِه ِصَفتَُه َتَعال

نَُّه لَيَْس ِلَغْيِهِ
َ
ْفَعاِل: أ

َ ْ
وَْحَداِنيَِّة ِف ال

ْ
َو َمْعَن ال

ِلُْل  ُد[، َو ادلَّ ََعدُّ
ْ

َها ]ال ْفَعاِل. َو ِضدُّ
َ ْ
فِْعٌل ِمن ال

ٌء ِمن  ًدا لَْم يُوَْجْد َشْ نَُّه لَْو َكَن ُمتََعدِّ
َ
َعٰ َذلَِك: أ

َمْخلُْوقَات
ْ
َهِذهِ ال

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20

sifat al-ma’ani

Power17 (al-Qudrah) is necessary for Him u. It is a pre-eternal
attribute subsisting through His Entity u with which He brings
things into existence and takes them out of existence. The proof
for that is that were He unable, nothing of the creation would
have existed.18 Its opposite is inability (al-‘ajz).

17  The Qur’an states, Indeed, Allah has Power over all things (Baqara
2:20). The traits of Power, Will, Knowledge, Life, Hearing, and Seeing
are classified as sifat al-ma’ani (qualitative attributes) and subsists with
the Entity of Allah, and necessarily predicates that He u, not only
has the particular quality (e.g. Knowledge), but is Knowledgeable,
or in theological parlance, is being Knowledgeable, as will come in
the following category of traits.

َشْوا  َضاَء لَُهم مَّ
َ
ُكََّما أ ۝ بَْصارَُهْم

َ
يََكاُد الَْبُْق َيَْطُف أ

َهَب  ُ َلَ َولَْو َشاَء اللَّ ۝ ْظلََم َعلَيِْهْم قَاُموا
َ
فِيهِ ِإَوَذا أ

ٍء قَِديٌر ِ َشْ
ٰ ُكّ َ َعَ ۝ إِنَّ اللَّ بَْصارِهِْم

َ
بَِسْمعِِهْم  َوأ

(Baqara 2:20)

18  This statement predicates that Allah’s performance of a thing
should not logically be impossible. Hence, the question many atheists
pose ‘Can God create a rock so heavy He cannot lift?’, is a rational
impossibility, an absurdity. This is similar to the case if someone
were to ask you to make a square circle. It is a rational impossibility.

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21

ِصَفات الَمَعِن

: ]اَلُقْدَرةُ[ - َو ِهَ ِصَفٌة
ٰ

ِه َتَعال ُب ِفْ َحقِّ َو َيِ
 يوجد بَِها َو ُيْعِدُم - َو

ٰ
قَِدْيَمٌة قَائَِمٌة بذاته َتَعال

نَُّه لَْو َكَن
َ
ِلُْل َعٰ َذلَِك: أ َعْجُز[، َو ادلَّ

ْ
َها ]اَل ِضدُّ

َمْخلُوقَات
ْ
َعِجًزا لَْم يُوَْجْد َشٌء ِمْن َهِذهِ ال

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22

Will19 (al-Iradah) is necessary for Him u. It is a pre-eternal
attribute subsisting through His Entity u with which He de-
termines possible existence or non-existence, independence or
dependence, knowledge or ignorance, etc. The proof for that is,
were He compelled, He would have been unable, and His being
unable is impossible. Its opposite is compulsion (al-karahah).

19  The Qur’an states, [God is the] Doer of what He wills (Hud 11:107)
and …except what Allah wills (‘Ala 87:7) and We raise the ranks of
whomsoever We will… (Yusuf 12:76)

رُْض إِلَّ َما َشاَء
َ
َماَواُت َواْل َخاِلِيَن فِيَها َما َداَمِت السَّ

۝ اٌل لَِّما يُرِيُد َربَُّكۚ  إِنَّ َربََّك َفعَّ
(Hud 11:107)

۝ ۚ  إِنَُّه َيْعلَُم اْلَْهَر َوَما َيَْفٰ ُ إِلَّ َما َشاَء اللَّ
(‘Ala 87:7)

۝ ِ ذِي ِعلٍْم َعلِيٌم
ََّشاُءۗ  َوفَْوَق ُكّ ن ن …نَرَْفُع َدرََجاٍت مَّ
(Yusuf 12:76)

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23

َراَدةُ[ - َوِهَ ِصَفٌة  ِ
ْ

: ]اَل
ٰ

ِه َتَعال ُب ِفْ َحقِّ َو َيِ
ُمْمِكَن

ْ
ُص بَِها ال  ُيَصِّ

ٰ
قَِديَمٌة قَائَِمٌة بَِذاتِِه َتَعال

ِم
ْ
ِعل

ْ
ْو بِال

َ
َفْقِر أ

ْ
ْو بِال

َ
ِغَن أ

ْ
ْو بِال

َ
َعَدِم أ

ْ
ْو بِال

َ
وُُجوِد أ

ْ
بِال

َراَهة[، َو
َ
ك

ْ
َها ]اَل  َغْيِ ذلَِك، وَِضدُّ

ٰ
َْهِل إِل

ْ
ْو بِاجل

َ
أ

نَُّه لَْو كن َكرًِها لََكَن َعِجًزا،
َ
ِلُْل َعٰ َذلَِك: أ ادلَّ

َوَكْونُُه َعِجًزا ُمَاٌل

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24

Knowledge20 (al-‘Ilm) is necessary for Him u. It is a pre-eter-
nal attribute subsisting through His entity u with which He
knows [all] things.

The proof for that is were He ignorant, He would not have been
willing, which is impossible. Its opposite is ignorance (al-jahl).

20  The Qur’an states, …and above every one possessed of knowledge
is the All-Knowing (Yusuf 12:76) and Our Lord! Accept (this service)
from us: for thou are the All-Hearing, the All-Knowing (Baqara 2:127)

ِخيهِ ُثمَّ اْسَتْخرََجَها ِمن وَِعءِ
َ
وِْعَيتِِهْم َقبَْل وَِعءِ أ

َ
 بِأ

َ
َفَبَدأ

َخاهُ ِف دِيِن
َ
ُخَذ أ

ْ
ِخيهِۚ  َكَذٰلَِك كِْدنَا ِلُوُسَفۖ  َما َكَن ِلَأ

َ
أ

 ِ
ََّشاُءۗ  َوفَْوَق ُكّ ن ن ۚ  نَرَْفُع َدرََجاٍت مَّ ُ ن يََشاَء اللَّ

َ
الَْملِِك إِلَّ أ

۝ ذِي ِعلٍْم َعلِيٌم
(Yusuf 12:76)

ِإَوذْ يَرَْفُع إِبَْراهِيُم الَْقَواِعَد ِمَن اْلَيِْت ِإَوْسَماِعيُل َربََّنا
۝ ِميُع الَْعلِيُم  نَت السَّ

َ
َتَقبَّْل ِمنَّاۖ  إِنََّك أ

(Baqara 2:127)

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25

ُم[ - َوِهَ ِصَفٌة
ْ
ِعل

ْ
: ]ال

ٰ
ِه َتَعال ُب ِفْ َحقِّ َو َيِ

َْشيَاء -
ْ

 َيْعلَُم بَِها ال
ٰ

قَِدْيَمٌة قَائَِمٌة بَِذاتِِه َتَعال
نَُّه لَْو َكَن

َ
ِلُْل َعٰ َذلَِك: أ َْهُل[، َو ادلَّ َها ]الْ وَِضدُّ

َجاِهًل لَْم يَُكْن ُمِريًْدا َوُهَو ُمَاٌل

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26

Life21 (al-Hayat) is necessary for Him u. It is a pre-eternal
attribute subsisting through His Entity u, which validates His
being attributed with knowledge and the other attributes. The
proof for that is, were He dead, He would not have been able,
willing, or knowledgeable, which is impossible. Its opposite is
death22 (al-mawt).

21  The Qur’an states, …the Ever-Living, the Subsisting (Baqara
2:255)

۝ ُ َل إَِلَٰه إِلَّ ُهَو الَْحُّ الَْقيُّوُمۚ  …  اللَّ
(Baqara 2:255)

22  This is substantiated in a hadith, an excerpt of which follows,
‘…He is Living and never dies.’ (Tirmidhi 2:181) And in another rig-
orously authenticated hadith narrated by the mother of the believers,
‘A’isha j, at the passing of the Prophet s that Abu Bakr g stood
up amidst the confusion that ensued and said, ‘No doubt! Whoever
worshipped Muhammad, then Muhammad has passed, but whoever
worshipped Allah, then Allah is Alive and shall never die.’ (Bukhari,
Book 5, Volume 57, Hadith 19)

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27

[ - َوِهَ ِصَفٌة  ََياةُ : ]اَلْ
ٰ

ِه َتَعال ُب ِفْ َحقِّ َو َيِ
ْن َيتَِّصَف

َ
ُ أ

َ
ُح ل  تَُصحِّ

ٰ
قَِدْيَمٌة قَائَِمٌة بَِذاتِِه َتَعال

َمْوُت[
ْ
َها ]اَل َفاِت - وَِضدُّ ِم َوَغْيِهِ ِمَن الصِّ

ْ
ِعل

ْ
بِال

نَُّه لَْو َكَن َميِّتًا لَْم يَُكْن
َ
ِلُْل َعٰ ذلَِك: أ - َو ادلَّ

 َعلًِما َوُهَو ُمَاٌل
َ

 ُمِريًْدا َول
َ

قَاِدًرا َول

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28

Hearing and sight (al-Sam’ wa al-Basar) are necessary for
Him u. They are two pre-eternal attributes subsisting through
His Entity through which existence is disclosed. The proof
for that is His statement u, And He is The All-Hearing, The
All-Seeing (Shura’ 42:11). Their opposites are deafness and
blindness (al-sumum wa al-‘ama).

Speech (al-Kalam) is necessary for Him u. It is a pre-eternal
attribute subsisting through His entity u that is not of letters
or sounds. The proof for that is His statement u, And Allah
spoke to Musa directly (Nisa’ 4:164). Its opposite is muteness
(al-bukm), i.e. dumbness.

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29

[ - َوُهَما  ََصُ ْمُع َوالْ : ]اَلسَّ
ٰ

ِه َتَعال ُب ِفْ َحقِّ َو َيِ
 َينَْكِشُف

ٰ
ِصَفتَاِن قَِدْيَمتَاِن قَائَِمتَاِن بَِذاتِِه َتَعال

َعَم[، َو
ْ
َمُم َوال ُهَما ]الَصّ َموْجود - وَِضدُّ

ْ
بِِهَما ال

ٌء  : لَيَْس َكِمثِْلِه َشْ
ٰ

ُ َتَعال
ُ

ِلُْل َعٰ ذلَِك: قَْول ادلَّ
ْورَى[ َِصُي. ]اَلُشّ ِميُع ابلْ َوُهَو السَّ

ُم[ - َوُهَو ِصَفٌة
َ

ل
َ
ك

ْ
: ]اَل

ٰ
ِه َتَعال ُب ِفْ َحقِّ َو َيِ

َ

 َولَيَسْت ِبَرٍْف َول
ٰ

قديمة قَائَِمٌة بَِذاتِِه َتَعال
ِلُْل  ََرُس، َو ادلَّ

ْ
ُْكُم[ َوُهَو ال َها ]اَلْ َصوٍْت - وَِضدُّ

: َو َكََّم اهلُلُ ُموَْس تَْكِليًْما
ٰ

ُ َتَعال
ُ

َعٰ َذلَِك: قَْول
]اَلنَِّساُء[

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30

sifat al-ma’nawiyyah

His being All-Powerful (kawnuhu Qadir) is necessary for
Him u. The proof for that is the proof of ability. Its opposite
is His being unable (kawnuhu ‘ajiz).23

His being Willing (kawnuhu murid) is necessary for Him u.
The proof for that is the proof of will. Its opposite is His being
compelled (kawnuhu karih).

23  This attribute (His being All-Powerful) and the following six
attributes (His being Willing, All-Knowing, Living, Hearing, Seeing,
and Speaking) are classified as sifat al-ma’nawiyya (predicative at-
tributes) because they are ascribed to predicated meanings from the
qualitative attributes. Allah being Powerful is necessarily implied by
His attribute of Power, and similarly, His being Willing is necessarily
implied by His attribute of Will, and so on for the remaining five
attributes. The reason why these following seven predicative attributes
(sifat al-ma’nawiyya) are necessary implications of the qualitative
attributes (sifat al-ma’ani) is because all of the qualitative attributes
are real attributes. Every real attribute, since it subsists within the one
who is described with it, must acquire a state that cannot be affirmed
without that attribute. So he who possesses power must acquire a
state that he is powerful over that which his power is connected. This
state is expressed by saying that he is All-Powerful with omnipotence.
He who possesses knowledge must acquire a state, namely, that He is
knowledgeable of that to which His Knowledge is linked. This state
is expressed by saying that He is All-Knowing with omniscience,
and the same is said for the remaining attributes. (Sanusi) This is
an advanced aspect of theology, for more details see Saʿid Foudah’s
commentary on the Sanusi Creed.

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31

َفات الَمَعَنِويَّة الصِّ

ُه  اِدًرا[ - وَِضدُّ
َ
ْونُُه ق

َ
: ]ك

ٰ
ِه َتَعال ُب ِفْ َحقِّ -َو َيِ

ُقْدَرة
ْ
ِلُْل َعٰ َذلَِك: َدِلُل ال ْونُُه َعِجًزا[، َو ادلَّ

َ
]ك

ُه  ْونُُه مريًدا[ - وَِضدُّ
َ
: ]ك

ٰ
ِه َتَعال ُب ِفْ َحقِّ َو َيِ

ِرادة
ْ

ِلُْل َعٰ َذلَِك: َدِلُْل ال ْونُُه َكرًِها[، َو ادلَّ
َ
]ك

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32

His being All-Knowing (kawnuhu ‘alim) is necessary for
Him u. The proof for that is the proof of knowledge. Its op-
posite is His being ignorant (kawnuhu jahil).

His being Living (kawnuhu hayy) is necessary for Him u.
The proof for that is the proof of life. Its opposite is His being
dead (kawnuhu mayyit).

His being All-Hearing and All-Seeing (kawnuhu sami’ wa
basir) is necessary for Him u. The proof for that are the proof
of hearing and the proof of sight. Their opposites are His be-
ing deaf and His being blind (kawnuhu asamm wa kawnuhu
a’ma).

His being one who Speaks (kawnuhu mutakallim) is neces-
sary for Him u. The proof for that is the proof of speech. Its
opposite is His being mute (kawnuhu abkam).

the possible

Doing or leaving anything possible (Fi’lu kulli mumkinin
aw tarkuhu) is possible for Him u. The proof is that if doing
or leaving something was necessary upon Him u, the pos-
sible would become either necessary or impossible, which is
impossible.

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33

ُه  ْونُُه َعلًِما[ - وَِضدُّ
َ
: ]ك

ٰ
ِه َتَعال ُب ِف َحقِّ َو َيِ

ِلُْل َعٰ َذلَِك: َدِلُْل العلم [، َو ادلَّ
ً

ْونُُه َجاِهل
َ
]ك

ُه  ْونُُه َحيًّا[ - وَِضدُّ
َ
: ]ك

ٰ
ِه َتَعال ُب ِف َحقِّ َو َيِ

َيَاة
ْ
ِلُْل َعٰ ذلَِك: َدِلُْل احل ْونُُه َميًِّتا[، َو ادلَّ

َ
]ك

ْونُُه َسِمْيًعا َوَبِصْيًا[،
َ
: ]ك

ٰ
ِه َتَعال ُب ِف َحقِّ َو َيِ

ِلُْل  ْعَم[، َو ادلَّ
َ
ْونُُه أ

َ
َصمَّ َوك

َ
ْونُُه أ

َ
ُهَما ]ك وَِضدُّ

ََص ْمع وََدِلُْل ابلْ َعٰ ذلَِك: َدِلُْل السَّ

ُه  ًما[ - وَِضدُّ
ِّ
ْونُُه ُمَتَك

َ
: ]ك

ٰ
ِه َتَعال ُب ِف َحقِّ َو َيِ

َكَلم
ْ
ِلُْل َعٰ ذلَِك: َدِلُْل ال بَْكَم[، َو ادلَّ

َ
ْونُُه أ

َ
]ك

ْو
َ
: ]فِْعُل ُكِّ ُمْمِكٍن أ

ٰ
ِه َتَعال َائُِز ِف َحقِّ

ْ
َواجل

نَُّه لَْو وََجَب َعلَيِْه
َ
ِلُْل َعٰ ذلَِك: أ ُه[، َوادلَّ

ُ
تَْرك

َائُِز
ْ
ْو تَْركُه لََصاَر اجل

َ
ٍء أ  فِْعُل َشْ

ٰ
سبحانه َوَتَعال

ْو ُمْستَِحيًْل َوُهَو ُمَاٌل
َ
َواِجبًا أ

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35

The Matters of Prophethood

النُُّبوَّات

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36

Truthfulness24 (al-Sidq) is necessary for the Messengers f.
The proof for that is, were they to lie, then Allah’s report u
[of them being truthful] would have been false, which is im-
possible. Its opposite is lying25 (al-kidhb).

24  According to Sunni Islam (Ahl al-Sunna wa al-Jama’ah), one
trait of the Prophets f is that they are infallible and do not commit
sins. The Qur’an states, Yusuf! O truthful one! Explain to us [the mean-
ing of] seven fat cattle… (Yusuf 12:46) and And mention in the Book,
Idris. Indeed, he was a man of truth and a prophet. (Maryam 19:56)

۝ فْتَِنا ِف َسبِْع َبَقَراٍت …
َ
يُق أ ّدِ َها الّصِ يُّ

َ
يُوُسُف أ

(Yusuf 12:46)

۝ يًقا نَّبِيًّا  َواذُْكْر ِف الِْكَتاِب إِْدرِيَسۚ  إِنَُّه َكَن ِصّدِ
(Maryam 19:56)

25  The disbelieving Quraysh replied to the Prophetic summons to
believe in him a at Mounts Safa and Marwa at the beginning of the
public invitation by saying ‘we’ve never experienced lies from you
before’ (ma jarrabna minka kadhiban qatt).

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37

َلُم:  َلُة َوالسَّ ُب ِفْ َحقِّ الرُُّسِل َعلَيِْهُم الصَّ َوَيِ
ِلُْل َعٰ ذلَِك:  ِذُب[، َو ادلَّ

َ
ك

ْ
ُه ]اَل ْدُق[، وَِضدُّ ]اَلصِّ

ٰ

ُهْم لَْو َكِذبُْوا لََكَن َخرُب اهللِ ُسبَْحانَُه َوَتَعال نَّ
َ
أ

َكِذبًا، َوُهَو ُمَاٌل

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38

Trustworthiness26 (al-Amanah) is necessary for them f. The
proof for that is were they to commit forbidden (haram) or
detestable27 (makruh) acts, then we would have been ordered to
do the same [since we have been commanded to follow them],
and it is not valid [i.e. it is absurd] that we are ordered to do
something forbidden or detestable. Its opposite is treachery
(al-Khiyana).

26  In a display of trustworthiness, the Prophet a discharged his
trust when the would-be assassins plotted an assassination attempt
and surrounded his house. The Prophet a charged Ali g to stay in
his stead to oversee the deposits his people left with him because
of his trustworthiness while he miraculously exited, walking right
between them, reciting the opening verses from Surah Yasin until
Allah’s Word …We have covered them up so they cannot see and
blowing it onto them. (Ibn Hisham)
27  This is taken from a principle in hadith science called ‘clarifying
permissibility’ or bayan al-jawaz. An example of this is in the hadith
where once while the Prophet a was travelling and happened to be
performing an optional fast, Hafsa j gave a drink of milk to the
Prophet. He partook a, as scholars explain, to show the permissibility
of breaking one’s optional fast while travelling.

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39

َلُم:  َلُة َوالسَّ ِهْم َعلَيِْهُم الصَّ ُب ِفْ َحقِّ َوَيِ
ِلُْل َعٰ َذلَِك:  َِيانَُة[. َو ادلَّ

ْ
َها ]ال َمانَُة[، وَِضدُّ

َ ْ
]اَل

ٍم، اَْو َمْكُروهٍ لَُكنَّا  ُهْم لَْو َخانُْوا بِِفْعٍل ُمَرَّ نَّ
َ
أ

ٍم  ْن نُؤَمَر بُِمَحرَّ
َ
 يَِصُحّ أ

َ
ُمْوِريَْن بِِمثِْل َذلَِك َول

ْ
َمأ

ْو َمْكروهٍ
َ
أ

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40

Conveying what they were ordered to convey to creation28
(Tablighu ma umiru bi tablighi lil khalq) is necessary for
them f. The proof for that is were they to conceal any part
of what they were ordered to convey, then we too would have
been ordered to conceal knowledge, and it is not valid [i.e.
absurd] that we be ordered to conceal knowledge, because the
concealer of knowledge is cursed. Its opposite is concealing
that29 (kitmanu dhalik).

28  The Qur’an states, It is not upon us but to convey the message
clearly (Yasin 36:17)

۝ َوَما َعلَيَْنا إِلَّ اْلََلُغ الُْمبُِي
(Yasin 36:17)

29  The Qur’an states, Those who conceal the clear signs We have
sent down, and the guidance, after We have made it clear for the
people in the Book – on them shall be Allah’s curse, and the curse of
those entitled to curse (Baqara 2:159). The hadith states, ‘Whoever
was asked about Sacred knowledge that he possesses but conceals it,
then a bridle made of fire will be tied around his mouth on the Day
of Resurrection.’ (Bukhari)

نَزْلَا ِمَن اْلَّيَِناِت َوالُْهَدٰى ِمن َبْعِد
َ
ِيَن يَْكُتُموَن َما أ إِنَّ الَّ

ُ َوَيلَْعُنُهُم  وَلٰئَِك يَلَْعُنُهُم اللَّ
ُ
َما بَيَّنَّاهُ لِلنَّاِس ِف الِْكَتاِبۙ  أ

۝ ِعُنوَن  اللَّ
(Baqara 2:159)

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41

َلُم، ]تَبلِيغ  َلُة َوالسَّ ِهْم َعلَيِْهُم الصَّ ُب ِفْ َحقِّ َوَيِ
ُه ]كِْتَماُن  ِق[، وَِضدُّ

ْ
َخل

ْ
ِمُرْوا بِتَْبلِيِغِه لِل

ُ
ما أ

ُهْم لَْو َكتَُمْوا َشيْئًا  نَّ
َ
ِلُْل َعٰ ذلَِك: أ َذلَِك[، َو ادلَّ

ُمْوِريَْن بِِكتَْماِن
ْ
ِمُرْوا بِتَبِْليِغِه لَُكنَّا َمأ

ُ
ا أ ِممَّ

ِم
ْ
ِعل

ْ
نَّ َكتَِم ال

َ
ْن نُْؤَمَر بِِه ِل

َ
 يَِصحُّ أ

َ
ِم، َول

ْ
ِعل

ْ
ال

ُعْوٌن
ْ
َمل

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42

Astuteness30 (al-Fatanah) is necessary for them f. The proof
for that is were they not astute, they would not have been able
to establish a proof against their opponent, which is impossi-
ble, because the Qur’an has shown them establishing proofs
against their opponents in several instances. Its opposite is
dim-wittedness (al-baladah).

the possible

Any human conditions that do not detract from their high
status, such as illness and the like are possible for them f.
The proof for that is witnessing it in them f.

30  The Qur’an recounts that Prophet Ibrahim e used a rational
argument to debate the tyrant Nimrod and silenced his opponent
(Baqara 2:258). The enemies of the Messenger of Allah a would say
about him, ‘he makes our intelligent look foolish’ (yusaffih ahlamana)
i.e. by invalidating their fallacies with rational proofs.

ُ الُْملَْك إِذْ  ْن آتَاهُ اللَّ
َ
ِي َحاجَّ إِبَْراهِيَم ِف َرّبِهِ أ لَْم تََر إَِل الَّ

َ
أ

ِميُت
ُ
ْحِي َوأ

ُ
نَا أ

َ
ِي ُيِْي َوُيِميُت قَاَل أ َ الَّ قَاَل إِبَْراهِيُم َرّبِ

ِت
ْ
ِت بِالّشْمِس ِمَن الَْمْشِِق فَأ

ْ
َ يَأ ۖ قَاَل إِبَْراهِيُم فَإِنَّ اللَّ

ُ َل َيْهِدي الَْقوَْم  ِي َكَفَرۗ  َواللَّ بَِها ِمَن الَْمْغرِِب َفُبِهَت الَّ
۝ الِِمَي  الظَّ

(Baqara 2:258)

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43

َلُم:  َلُة َوالسَّ ِهْم َعلَيِْهُم الَصّ ُب ِفْ َحقِّ َوَيِ
ِلُْل َعٰ ذلَِك:  [، َو ادلَّ َدةُ

َ
َل َها ]اَلْ َفَطانَُة[، وَِضدُّ

ْ
]اَل

ْن يُِقيُموا
َ
َفَطانَُة لََما قََدُرْوا أ

ْ
نَُّه لَِو اْنتََفْت َعنُْهُم ال

َ
أ

ُقْرآَن َدلَّ ِفْ
ْ
نَّ ال

َ
َْصِم َوُهَو ُمَاٌل، ِل

ْ
ًة َعَ ال ُحجَّ

َْصِم
ْ
ة َعٰ ال ٍة َعٰ إِقَاَمِتِهُم احلُجَّ َمَواِضَع َكِثْيَ

the possible

َلُم:  َلُة َوالسَّ ِهْم َعلَيِْهُم الصَّ َائُِز ِف َحقِّ
ْ
َواجل

 َنْقٍص ِفْ
ٰ

ْي إِل  تَُؤدِّ
َ

ِت ل
َّ
يَُّة ال بََشِ

ْ
ْعَراُض ال

َ ْ
]اَل

ِلُْل َعٰ  ْوِهِ، َو ادلَّ
َ

َمَرِض َون
ْ
َعلِيَِّة[: َكل

ْ
َمَراتِبِِهم ال

َلُم َلُة َوالسَّ ذلَِك: ُمَشاَهَدُتَها بِِهْم َعلَيِْهُم الصَّ

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44

Conclusion

It is necessary to know the Prophet’s a lineage from his father
and mother’s side. As for his lineage from his father’s side, he
is our master Muhammad

1. son of ‘Abdullah

2. son of ‘Abd al-Muttalib

3. son of Hashim

4. son of ‘Abd al-Manaf

5. son of Qusayy

6. son of Kilab

7. son of Murrah

8. son of Ka’b

9. son of Lu’ayy

10. son of Ghalib

11. son of Fihr

12. son of Malik

13. son of al-Nadr

14. son of Kinanah

15. son of Khuzaymah

16. son of Mudrikah

17. son of Ilyas

18. son of Mudar

19. son of Nizar

20. son of M’add

21. son of ‘Adnan

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45

َخاتَِمٌة

ْن َيْعرَِف نََسبَُه َصلّٰ اهلُلُ
َ
ْخِص أ ُب َعٰ الشَّ َيِ

ِه مِّ
ُ
بِيِْه، َوِمْن ِجَهِة أ

َ
َعلَيِْه وََسلََّم ِمْن ِجَهِة أ

بِيِْه:
َ
ا نسبه َصلّٰ اهلَُل َعلَيِْه وََسلََّم ِمْن ِجَهِة أ مَّ

َ
أ

ِلِب  ُمطَّ
ْ
د ْبُن َعبِْد اهللِ بِْن َعبِْد ال َفُهَو َسيُِّدنَا ُمَمَّ

بِْن َهاِشم بِْن َعبِْد َمنَاف بِْن قَُصّ بِْن ِكَلِب
َة بِْن َكْعب بِْن لَُؤّي بِْن َغِلب بِْن فِْهر بِْن  بِْن ُمرَّ
َمالِك بِْن انلَّْضِ بِْن ِكنَانَة بِْن ُخَزيَْمة بِْن ُمْدِرَكة
َاَس بِْن ُمَض بِْن نَِزاَر بِْن َمَعّد بِْن َعْدنَاَن،

ْ
بِْن إِل

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46

And beyond him to Adam e, there is no sound chain of nar-
ration.

As for his lineage a from his mother’s side, he is our master
Muhammad, son of Aminah, daughter of Wahb, son of ‘Abd
Manaf, son of Zuhrah, son of Kilab. Then she joins him a at
his forefather, Kilab.

It is also necessary to know that he has a Reservoir (al-Hawd)
[in the Hereafter], he a will intercede in the final judgment,
and this [specific] intercession (al-Shafa’ah) is unique to him a.31

31  There are several categories of people who will intercede for
other believers, such as those who memorized the Qur’an, the mis-
carried baby for its parents, scholars, the Prophet a himself, and
Allah the Exalted.

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47

َلُة   آَدَم - َعلَيِْه الصَّ
ٰ

َولَيَْس ِفيَْما َبْعَدُه إِل

َلُم - َطِريٌْق َصِحيٌْح ِفيَْما ُينَْقُل َوالسَّ

ّمِه
ُ
ا نََسبَُه َصلّٰ اهلُلُ َعلَيِه وََسلََّم ِمْن ِجَهِة أ مَّ

َ
َوأ

ٌد بِْن آِمنََة بِنِْت َوْهٍب بِْن َعبُْد  َفُهَو: َسيُِّدنَا ُمَمَّ

َمنَاٍف بِْن زُْهَرَة بِْن ِكَلِب، َفتَْجتَِمُع َمَعُه َصلّٰ

هِ ِكَلب اهلُلُ َعلَِيِه وََسلََّم ِفْ َجدِّ

نَُّه
َ
ُ َحوًْضا،  َوأ

َ
نَّ ل

َ
ْن َيْعلََم أ

َ
يًْضا: أ

َ
ُب أ ا َيِ َوِممَّ

َقَضاِء،
ْ
َصلّٰ اهلُلُ َعلَيِه وََسلََّم يَْشَفُع ِفْ فَْصِل ال

ٌة بِِه َصلّٰ اهلُلُ َعلَيِْه وََسلََّم َفاَعُة ُمْتَصَّ َوَهِذهِ الشَّ

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48

It is also necessary to know the Messengers explicitly men-
tioned in the Qur’an. As for the others, it is necessary to know
them in general. Someone has versified the prophets that are
specifically necessary to know:

Adam, Idris, Nuh and Hud;
Salih, Ibrahim and Lut,

Isma’il, Ishaq, Ya’qub,
Handsome Yusuf, patient Ayyub,

Shu’ayb, don’t forget Harun,
Musa, al-Yasa’, Dhu ‘l-Kifl, Dawud,

Sulayman, Ilyas, Yunus too,
Zakariyya, Yahya, and ‘Isa then,

The Best of the Prophets, Muhammad a32

32  This translation of this poem has been rearranged to make it
rhyme in English in order to facilitate memorization for English
readers.

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49

َمْذُكْوَرَة ِف
ْ
ْن يَعرفهم اَلرُُّسَل ال

َ
يًْضا أ

َ
ُب أ ا َيِ َوِممَّ

ْن
َ
ا َغْيُُهْم َفيَِجُب َعلَيِْه أ مَّ

َ
ُقْرآِن َتْفِصيًْل، َوأ

ْ
ال

نِْبيَاء الَِّت
َ ْ
، َوقَْد َنَظَم َبْعُضُهُم ال

ً
َيْعِرَفُهْم إِْجَال

ُب َمْعِرَفتُُهْم َتْفِصيًْل، َفَقاَل: ِ
َ

ت

َحتٌْم َع لُكِّ ِذي اتلَِّكيِف َمْعِرفٌَة
نِْبيَاِء َعَ اتلَّْفِصيِل قَْد ُعِلُموا

َ
بِأ

تُنَا ِمنُْهم َثَماِنيٌَة َك ُحجَّ
ْ
ِف تِل

ِمْن َبْعِد َعرْشٍ َوَيبَْق َسبَْعٌة َوُهُم

إِْدِريُس ُهوٌد ُشَعيٌْب َصاِلٌح َوَكَذا
ُمْختَاِر قَْد ُخِتُموا

ْ
ِكْفِل آَدُم بِال

ْ
ُذو ال

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50

It is also necessary to believe that his a generation is the best
generation, then the one after it, then the one after that.33

An individual should know his children a. They are, according
to the sound position: our master al-Qasim, our lady Zaynab,
our lady Ruqayyah, our lady Fatimah, our lady Umm Kul-
thum, our master ‘Abdullah, who was nicknamed the Good
and Pure, and our master Ibrahim. All of them are from our
lady Khadijah the Great, except our master Ibrahim, who is
from Mariyah the Copt.

This is the end of what Allah u has facilitated through His
bounty and generosity. All praise is due to Allah, Lord of the
worlds; and may Allah’s blessings and peace be upon our master
Muhammad, his family, and his companions.

33  It is stated in hadith, ‘The best of generations is my generation;
then those after them, then those after them.’ (Bukhari)

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51

ُقُرْوِن،
ْ
فَْضُل ال

َ
نَّ قَْرنَُه أ

َ
يًْضا أ

َ
ُب إِْعِتَقاُدُه أ ا َيِ ِممَّ

ْي َبْعَدُه ِ
َّ

َقْرُن اذل
ْ
ْي َبْعَدُه، ُثمَّ ال ِ

َّ
َقْرُن اذل

ْ
ُثمَّ ال

َدُه َصلّٰ اهلُل
َ

ْول
َ
ْن َيْعرَِف أ

َ
ْخِص أ َوَينْبَِغ لِلَشّ

َقاِسُم،
ْ
ِحيِْح: َسِيُّدنَا ال َعلَيِْه وََسلََّم َوُهْم َعٰ الَصّ

وََسيَِّدُتنَا َزيْنَُب، وََسيَِّدُتنَا ُرَقيَُّة، وََسيَِّدُتنَا فَاِطَمُة،
ثُْوم، وََسيُِّدنَا َعبُْد اهللِ َوُهَو

ْ
مُّ ُك

ُ
وََسِيَّدُتنَا أ

اِهِر، وََسيُِّدنَا إِبَْراِهيُْم،  يِِّب َوالطَّ ُب بِالطَّ الُملَقَّ
 إِبَْراِهيُْم

َّ
ُكرْبَى، إِل

ْ
ُهْم ِمْن َسيَِّدتِنَا َخِدْيََة ال

ُّ
َوُك

ِقبِْطيَّة
ْ
فَِمْن َماِرَيَة ال

ُه اهلُلُ ِمْن فَْضِلِه َوَكَرِمِه،  َ َوَهَذا آِخُر َما يَسَّ
َعاملَي، وََصلّٰ اهلُلُ َعٰ َسّيِدنَا

ْ
َْمُد اهللِ رَبِّ ال

ْ
َواحل

ممد َو َع آِلِ وََصْحِبِه وََسلَّم

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53

Appendix

allah’s attributes

necessary impossible

sifah nafsiyyah

Existence اَلْوُُجوُْد Non-existence اَلَْعَدُم

sifah salbiyyah

Beginninglessness اَلْقَِدُم Contingency اَْلُُدوُْث

Endlessness اَْلََقاُء Transience اَلَْفَناُء

Difference from
originated things

اَلُْمَخالََفُة لِلَْحَوادِِث Likeness اَلُْمَماثَلَُة

Self-Subsistence اَلْقَياُم بِالَّْفِس Requiring a
determinant

اَْلِْحتَِياُج إِٰل
ِص الَْمَحّلِ َوالُْمَخّصِ

Oneness اَلْوَْحَدانِيَُّة Multiplicity ُد اتَلََّعدُّ

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54

sifah al-ma’ani

Ability
اَلُْقْدَرةُ Inability اَلَْعْجُز

Will
َراَدةُ اَْلِ Compulsion اَلَْكَراَهُة

Knowledge اَلْعِلُْم Ignorance اَْلَْهُل

Life
اَْلََياةُ Death اَلَْموُْت

Hearing ْمُع اَلسَّ Deafness ُمُم اَلصُّ

Sight
اَْلََصُ Blindness اَلَْعَم

Speech ُم اَلَْكَ Muteness اَْلُْكُم

sifah al-ma’nawiyya

His being All-
Powerful

َكْونُُه قَادًِرا His being unable َكْونُُه َعِجًزا

His being Willing َكْونُُه ُمرِيًْدا His being
compelled

َكْونُُه َكرًِها
His being All-

Knowing
َكْونُُه َعلًِما His being

ignorant
َكْونُُه َجاهًِل

His being Living َكْونُُه َحًيّا His being dead َكْونُُه َمّيًِتا
His being All-

Hearing
َكْونُُه َسِميًْعا His being deaf

َصمُّ
َ
َكْونُُه أ

His being
All-Seeing

ا َكْونُُه بَِصرْيً His Being blind ْعَم َكْونُُه
َ
أ

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55

the possible

Doing or leaving anything possible ْو تَْرُكُه
َ
ِ ُمْمِكٍن أ

فِْعُل ُكّ

attributes of the prophets f

necessary impossible

Truthfulness ْدُق اَلّصِ Lying اَلِْكْذُب
Loyalty َمانَُة

َ
اَْل Treachery اَْلَِيانَُة

Conveying what
they were ordered to

convey to creation

َتبْلِيُْغ َما
ِمُرْوا بِتَبْلِيْغِهِ

ُ
أ

لِلَْخلِْق
Concealing that كِتَْماُن ذلَِك

Astuteness اَلَْفَطانَُة Stupidity
اَْلََلَدةُ

the possible

Human conditions that do not detract
from their high status

ْعَراُض الْبََشِيَُّة الَِّت َل تَُؤّدِي إِٰل
َ ْ
اَل

َنْقٍص ِفْ َمَراتِبِِهُم الَْعلِيَّةِ

25 prophets mentioned in the qur’an

# english arabic features

1 Adam آَدم First man
First Prophet

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2 Idris إِْدرِيْس First to write with a pen

3 Nuh نُْوح Called to Allah over 950 years

4 Hud ُهوْد Sent to the people of ‘Ad
Carved buildings into rock

People destroyed with a violent gale

5 Salih َصالِح Sent to the people of Thamud
Miracle of the she-camel

6 Ibrahim إِبَْراهِيْم Patriarch of the Prophets
Father of the Jews and Arabs

7 Lut لُوْط Nephew of Ibrahim e
Fled Sodom and Gomorra due to sodomy

First migrant for the sake of Allah

8 Ismail إِْسَماِعيْل The sacrifice of Allah
Helped re-build the Ka’bah

Father of the Arabs

9 Ishaq إِْسَحاق Father of the Jews

10 Ya’qub َيْعُقوْب Had 12 children which later became the 12
tribes of Israel

11 Yusuf يُوُْسف Given half of all beauty
Miracle of dream interpretation

12 Ayyub اَيُّوْب Paragon of patience

13 Shu’ayb ُشَعيْب Lived in Madyan

14 Harun َهاُرْون Minister for his brother

15 Musa ُموىْس Allah spoke to him directly
Parted the Red Sea

Received the sacred Tablet

16 al-Yasa’ اَلَْيَسع Mentioned in the Qur’an

17 Dhu l-Kifl ُذو الِْكْفل Mentioned in the Qur’an

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18 Dawud َداُود King Prophet
Metal was made malleable for him

19 Sulayman ُسلَيَْمان King Prophet
Controlled the wind, animals, men and

jinn

20 Ilyas إِْلَاس Mentioned in the Qur’an

21 Yunus يُْونُس
Swallowed by the whale
Saved by a special dua

Over 100,000 of his people believed in
him

22 Zakariyya َزَكرِيَّا Cared for Maryam h
His wife was barren when he had his son,

Prophet Yahya e

23 Yahya يَْح Maternal cousin of Jesus e

24 ‘Isa ِعيىْس Miraculously conceived
Will return at the end of time

Will follow the Sacred Law of Islam

25 Muhammad ُمَمَّد Last and final Prophet
Greatest Prophet

his lineage from his father’s side a

# arabic name

1 د بن ُمَمَّ Muhammad son of

2 ِ بن َعبْد اللّٰ ‘Abdullah son of

3 لِِب بن َعبُْد الُْمطَّ ‘Abdul-Muttalib son of

4 َهاِشم ابن Hashim son of

5 َعبْد َمَناِف بن ‘Abdul-Manaf son of

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6 قَُصّ بن Qusayy son of

7 ِكَِب بن Kilab son of

8 ُمرَّة بن Murrah son of

9 َكْعِب بن Ka’ab son of

10 لَُؤّي بن Lu’ayy son of

11 َغلِب بن Ghalib son of

12 فِْهر بن Fihr son of

13 َمالِك بن Malik son of

14 اَلََّض بن Nadar son of

15 كَِنانَة بن Kinanah son of

16 ُخَزيَْمة بن Khuzaymah son of

17 ُمْدرَِكة بن Mudrikah son of

18 إِْلَاس بن Ilyas son of

19 ُمَض بن Mudar son of

20 نَِزار بن Nizar son of

21 َمَعّد بن Ma’add son of

22 َعْدنَان ‘Adnan

wives of the messenger a

# arabic name

1 َخِدْيَُة بِنْت ُخَويِْل Khadijah bint Khuwaylid

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2 ِديْق َعئَِشُة بِنْت اَِب بَْكٍر الّصِ ‘Aishah bint Abi Bakr
as-Siddiq

3 اب َحْفَصُة بِنْت ُعَمرِ ابَْن اْلَطَّ Hafsah bint ‘Umar
ibn al-Khattab

4 اُْم َحبِيَْبة بِنْت اَِب ُسْفَيان Umm Habiba bint
Abi Sufyan

5 اُْم َسلََمة بِنْت اَُميَّة Umm Salama bint Umayyah

6 َسوَْدةُ بِنْت زُْمَعة بِْن قَيْس Sawdah bint Zum’ah
bin Qays

7 َزيَْنُب بِنْت َجْحش Zaynab bint Jahsh

8 َميُْمْونَه بِنْت اْلَارِث الِْهَلِلَّة Maymuna bint
al-Harith al-Hilaliyah

9 َزيَْنُب بِنْت ُخزِيَْمة الِْهَلِلَّة Zaynab bint Khuzaimah
al-Hilaliyah

10 ُجَويْرِيَّة بِنْت اْلَارِث Juwayriyah bint al-Harith

11
َصفِيَّه بِنْت َحّ بِْن اَْخَطب ِمْن

بَِن الَِّضرْي
Safiyyah bint Hayy ibn Akhtab

from Bani Nadir

children of the messenger a

Note: All of his children a are from Khadija j except Ibrahim, who is
from Mariya.

# arabic name

1 َسّيُدنَا الَْقاِسم Our master al-Qasim

2 َسّيَِدُتَنا َزيَْنب Our lady Zaynab

3 َسّيَِدُتَنا ُرَقيَّة Our lady Ruqayyah

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4 َسّيَِدُتَنا فَاِطَمة Our lady Fatima

5 ْم ُكُْثوْم
ُ
َسّيَِدُتَنا أ Our lady Umm Kulthum

6 ُب  َسّيُدنَا َعبُْد اللِ َوُهَو الُْملَقَّ
اهِرِ ّيِِب َوالطَّ بِالطَّ

Our master ‘Abdullah also known as
Tayyib and Tahir

7 َسّيُدنَا إبراهيم Our master Ibrahim

the levels of heaven & hell

name levels of jannah name levels of jahannam

اَلْفِْرَدوْس al-Firdous َجَهنَّم Jahannam

اَلَْمَقاَمة al-Muqamah عِرْي اَلسَّ al-Sa’ir

َداُر الَْقَرارِ Dar al-Qarar َسَقر Saqar

َلِم َداُر السَّ Dar al-Salam َجِحيْم Jahim

اَلَْماْوى al-Ma’wa ُحَطَمة Hutamah

اَلَّعِيُْم al-Na’im َذاَت اللََّهب Dhat al-Lahab

اَْلُْل al-Khuld َحاوَِية Hawiyah

اَلَْعْدن al- ‘Adan لظى Ladhaw

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Acknowledgments

Bismillah, Alhamdulilah, was salatu was salamu ʿala Rasulillah,
wa ʿ ala Alihi wa sahbihi wa sallam. To Shaykh Ahmed Saad al-
Azhari for his patience, knowledge and beautiful teaching style.
Thank you for connecting me to the author, Shaykh al-Islam,
and transmitting this important beginner’s text. To Shaykh
Faraz Rabbani for his guidance and assistance. To Ustadh Abdul
Aziz Suraqah for his aid, brotherhood, and advice in transla-
tion. To Ustadh Abdus Shakur Brooks, my brother, teacher, and
friend, with whom I studied this book for the second time in
2014 ce. May Allah bless you in all your endeavors.

To Maulvi Muhammad Yusuf who first introduced me to
ʿilm al-kalam or Islamic theology, and this book in 2004 ce.
To Mohammed Shehata for procuring the original picture of
Imam al-Bajuri from Masjid al-Azhar. To Shuaiyb Newton
and Isa Bey, thank you brothers for the perspective and edit-
ing session. And last, but not least, to Imam Zameer Sattaur,
Adnaan Sattaur, and the Imam Ghazali Institute (along with
their team) for bringing this book to fruition. May Allah bless
my beautiful city of Toronto and may He grant us, and all who
study this, the true knowledge and experience of Allah ta’ala
that prevents us from sins and the tawfiq to do good works,
by the rank of His Mustafa s. And our final word is that all
praise belongs to Allah, Lord of the worlds.

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About the IGI Essentials Series

Without a doubt, the Islamic tradition is one that is deep and
vast. It is one that is filled with an ocean of jewels. As Muslims
living in the West, we have found ourselves often playing an
important role in recent times: to preserve and protect our
inherited tradition, while firmly establishing it for generations
to come.

The uniqueness of the Islamic tradition is one where each
successive generation of scholars have received their knowl-
edge from a verifiable chain of transmission. This has allowed
Muslims in every generation the ability to trace the source.
The Imam Ghazali Institute has been conducting Islamic ed-
ucation intensives of varying lengths since 2007 with the goal
of reviving love and attachment to the traditional sciences of
sacred knowledge.

The IGI Essentials series aims to introduce English-speak-
ing students around the globe to a text-based study of what are
the core essentials a believer would need to know in: Aqidah,
Hadith, Fiqh, Tasawwuf, Sirah, and Tafsir. It is our hope that
a student will go beyond a simple read of the text and seek
out a teacher with whom they can study it with, inshaAllah.

For more information about the Imam Ghazali Institute, please
visit www.imamghazali.org.

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