Al-'Aqidah At-Tahawiyah

By

Abu Ja'far At-Tawahi al-Misri

Table of Contents
1. Introduction
2. At-Tawheed: The Oneness of Allah
3. The Prophet
4. The Qur'an
5. Likeness of Allah
6. Vision of Allah
7. A True Muslim
8. Al-Mi'raj
9. Al-Hawd
10. Ash-Shafa'ah
11. Al-Qadr
12. Al-Lawh Wal-Qalam
13. Al-'Arsh wal-Kursi
14. The Ambiya (Prophets)
15. Al-'Ummah
16. Al-Akhirah
17. As-Sahabah
18. Al-'Ulama wal-'Awliya
19. Unity in Al-Islam
20. Ad-Du'a

Introduction
In The Name of Allah, Most Gracious, Most Merciful

'Imam Tahawi's al-'Aqidah, representative of the viewpoint of Ahl As-Sunnah

Wal-Jamaa'at, has long been the most widely acclaimed, and indeed
indispensable, reference work on Muslim beliefs, of which this is an edited
English translation.

Imam Abu Ja'far Ahmad bin Muhammad bin Salamah bin Salmah bin `Abd al
Malik bin Salmah bin Sulaim bin Sulaiman bin Jawab Azdi, popularly known
as Imam Tahawi, after his birth-place in Egypt, is among the most outstanding
authorities of the Islamic world on Hadith and fiqh (jurisprudence). He lived
239-321 A.H., an epoch when both the direct and indirect disciples of the four
Imams: Imam Abu Hanifah, Imam Malik, Imam Ash-Shafi'i and Imam Ahmad
bin Hanbal - were teaching and practicing. This period was the zenith of
Hadith and fiqh studies, and Imam Tahawi studied with all the living
authorities of the day. He began as a student of his maternal uncle, Isma'il bin
Yahya Muzni. a leading disciple of Imam Shafi'i. Instinctively, however, Imam
Tahawi felt drawn to the corpus of Imam Abu Hanifah's works. Indeed, he had
seen his uncle and teacher turning to the works of Hanafi scholars to resolve
thorny issues of Fiqh, drawing heavily on the writings of Imam Muhammad Ibn
al-Hasan al-Shaybani and Imam Abu Yusuf, who had codified Hanafi fiqh.
This led Imam Tahawi to devote his whole attention to studying the Hanafi
works and he eventually joined the Hanafi school.

Imam Tahawi stands out not only as a prominent follower of the Hanafi school
but, in view or his vast erudition and remarkable powers of assimilation, as
one of its leading scholars. His monumental scholarly works, such as Sharh
Ma'ani al-Athar and Mushkil al-Athar, are encyclopaedic in scope and have
long been regarded as indispensable for training students of fiqh.

Al-'Aqidah though small in size, is a basic text for all times, listing what a
Muslim must know and believe and inwardly comprehend.

There is consensus among the Companions, Successors and all the leading
Islamic authorities such as Imam Abu Hanifah, Imam Abu Yusuf, Imam
Muhammad, Imam Malik, Imam Shafi'i and Imam Ahmad ibn Hanbal on the
doctrines enumerated in this work. For these doctrines shared by Ahl As-
Sunnah Wal-Jamaa'at owe their origin to the Holy Quran and consistent and
confirmed Ahadith - the undisputed primary sources of Islam.

Being a text on the Islamic doctrines, this work draws heavily on the
arguments set forth in the Holy Qur'an and Sunnah. Likewise, the arguments
advanced in refuting the views of sects that have deviated from the Sunnah,
are also taken from the Holy Qur'an and Sunnah.

As regards the sects mentioned in this work, a study of Islamic history up to

the time of Imam Tahawi would be quite helpful. References to sects such as
Mu'tazilah, Jahmiyyah, Qadriyah, and Jabriyah are found in the work.
Moreover, it contains allusions to the unorthodox and deviant views of the
Shi'ah, Khawarij and such mystics as had departed from the right path. There
is an explicit reference in the work to the nonsensical controversy on Khalq-al
-Qu'ran in the times of Ma'mun and some other `Abbasid Caliphs.

While the permanent relevance of the statements of belief in al-'Aqidah is

obvious, the historical weight and point of certain of these statements can be
properly appreciated only if the work is used as a text for study under the
guidance of some learned person able to elucidate its arguments fully, with
reference to the intellectual and historical background of the sects refuted in
the work. Such study helps one to better understand the Islamic doctrines and
avoid the deviations of the past or the present.
May Allah grant us a true undersanding of faith and include us with those to
whom Allah refers as

'those who believe, fear Allah and do good deeds'; and `he who fears
Allah, endures affliction, then Allah will not waste the reward of well-
doers.'
-Iqbal Ahmad A'zami

Tawheed: The Oneness of Allah

1. We say about Allah's unity believing by Allah's help - that Allah is One,
without any partners.
2. There is nothing like Him.
3. There is nothing that can overwhelm Him.
4. There is no god other than Him.
5. He is the Eternal without a beginning and enduring without end.
6. He will never perish or come to an end.
7. Nothing happens except what He wills.
8. No imagination can conceive of Him and no understanding can
comprehend Him.
9. He is different from any created being.
10. He is living and never dies and is eternally active and never sleeps.
11. He creates without His being in need to do so and provides for His
creation without any effort.
12. He causes death with no fear and restores to life without difficulty.
13. He has always existed together with His attributes since before
creation. Bringing creation into existence did not add anything to His
attributes that was not already there. As He was, together with His
attributes, in pre-eternity, so He will remain throughout endless time.
14. It was not only after the act of creation that He could be described as
`the Creator' nor was it only by the act of origination that He could he
described as `the Originator'.
15. He was always the Lord even when there was nothing to be Lord of,
and always the Creator even when there was no creation.
16. In the same way that He is the `Bringer to life of the dead', after He has
brought them to life a first time, and deserves this name before bringing
them to life, so too He deserves the name of `Creator' before He has
created them.
17. This is because He has the power to do everything, everything is
dependent on Him, everything is easy for Him, and He does not need
anything. `There is nothing like Him and He is the Hearer, the Seer'.
[ash-Shura 42:11]
18. He created creation with His knowledge.
19. He appointed destinies for those He created.
20. He allotted to them fixed life spans.
21. Nothing about them was hidden from Him before He created them, and
He knew everything that they would do before He created them.
22. He ordered them to obey Him and forbade them to disobey Him.
23. Everything happens according to His decree and will, and His will is
accomplished. The only will that people have is what He wills for them.
What He wills for them occurs and what He does not will, does not
occur.
24. He gives guidance to whoever He wills, and protects them, and keeps
them safe from harm, out of His generosity; and He leads astray
whoever He wills, and abases them, and afflicts them, out of His
justice.
25. All of them are subject to His will between either His generosity or His
justice.
26. He is exalted beyond having opposites or equals.
27. No one can ward off His decree or put back His command or
overpower His affairs.
28. We believe in all of this and are certain that everything comes from
Him.

The Prophet

29. And we are certain that Muhammad is His chosen servant and
selected Prophet and His Messenger with whom He is well pleased.
30. And that he is the Seal of the Prophets and the Imam of the God-
fearing and the Most Honoured of all the Messengers and the Beloved
of the Lord of all the Worlds.
31. Every claim to prophethood after Him is falsehood and deceit.
32. He is the one who has been sent to all the jinn and all mankind with
Truth and Guidance and with Light and Illumination.

33. The Qur'an is the word of Allah. It came from Him as speech without it
being possible to say how. He sent it down on His Messenger as
revelation. The believers accept it, as absolute truth. They are certain
that it is, in truth, the word of Allah.

It is not created, as is the speech of human beings, and anyone who

hears it and claims that it is human speech has become an unbeliever.
Allah warns him and censures him and threatens him with Fire when
He says, Exalted is He: `I will burn him in the Fire.' [al-Muddaththir
74:26] When Allah threatens with the Fire those who say `This is just
human speech.' [al-Muddaththir 74:25] We know for certain that it is
the Speech of the Creator of mankind and that it is totally unlike the
speech of mankind.

Likeness of Allah
34. Anyone who describes Allah as being in any way the same as a human
being has become an unbeliever. All those who grasp this will take
heed and refrain from saying things such as the unbelievers say, and
they will know that He, in His Attributes, is not like human beings.

Vision of Allah
35. `The Seeing of Allah by the People of the Garden' (Al-Jannah) is true,
without their vision being all-encompassing and without the manner of
their vision being known. As the Book of our Lord has expressed it:
`Faces on that Day radiant, looking at their Lord'. [al-Qiyamah
75:22-3] The explanation of this is as Allah knows and wills. Everything
that has come down to us about this from the Messenger, may Allah
bless him and grant him peace, in authentic traditions, is as he said
and means what he intended.

We do not delve into that, trying to interpret it according to our own

opinions or letting our imaginations have free rein. No one is safe in his
religion unless he surrendershimself completely to Allah, the Exalted
and Glorified and to His Messenger, may Allah bless him and grant him
peace, and leaves the knowledge of things that are ambiguous to the
one who knows them.

A True Muslim
36. A man's Islam is not secure unless it is based on submission and
surrender. Anyone who desires to know things which it is beyond his
capacity to know, and whose intellect is not content with surrender, will
find that his desire veils him from a pure understanding of Allah's True
Unity, clear knowledge and correct belief, and that he veers between
disbelief and belief, confirmation and denial and acceptance and
rejection. He will be subject to whisperings and find himself confused
and full of doubt, being neither an accepting believer nor a denying
rejector.
37. Belief of a man in the `seeing of Allah by the people of the Garden is
not correct if he imagines what it is like, or interprets it according to his
own understanding since the interpretation of this seeing' or indeed, the
meaning of any of the subtle phenomena which are in the realm of
Lordship, is by avoiding its interpretation and strictly adhering to the
submission. `This is the deen (religion) of Muslims. Anyone who does
not guard himself against negating the attributes of Allah, or likening
Allah to something else, has gone astray and has failed to understand
Allah's Glory, because our Lord, the Glorified and the Exalted, can only
possibly be described in terms of Oneness and Absolute Singularity
and no creation is in any way like Him.
38. He is beyond having limits placed on Him, or being restricted, or having
parts or limbs. Nor is He contained by the six directions as all created
things are.

: The Ascension

39. Al-Mi'raj (The Ascent Through the Heavens) is true. The Prophet,
was taken by night and ascended in his bodily form, while awake,
through the heavens, to whatever heights Allah willed for him. Allah
ennobled him in the way that He ennobled him and revealed to him
what He revealed to him, `and his heart was not mistaken about
what it saw' [al-Najm 53:11]. Allah blessed him and granted him peace
in this world and the next.

Al-Hawd: The Pool

40. Al-Hawd, (the Pool which Allah will grant the Prophet as an
honour to quench the thirst of His Ummah on the Day Of Judgement),
is true.

: The Intercession

41. Ash-Shifa'ah, (the intercession, which is stored up for Muslims), is true,

as related in the (consistent and confirmed) Ahadith.

Al-Qadr: The Decree

42. The covenant `which Allah made with Adam and his offspring' is true.
43. Allah knew, before the existence of time, the exact number of those
who would enter the Garden (Al-Jannah) and the exact number of
those who would enter the Fire (Jahannam). This number will neither
be increaser nor decreased.
44. The same applies to all actions done by people, which are done exactly
as Allah knew they would be done. Everyone is cased to what he was
created for and it is the action with which a man's life is sealed which
dictates his fate. Those who are fortunate are fortunate by the decree
of Allah, and those who are wretched are wretched by the decree of
Allah.
45. The exact nature of the decree is Allah's secret in His creation, and no
angel near the Throne, nor Prophet sent with a message, has been
given knowledge of it. Delving into it and reflecting too much about it
only leads to destruction and loss, and results in rebelliousness. So be
extremely careful about thinking and reflecting on this matter or letting
doubts about it assail you, because Allah has kept knowledge of the
decree away from human beings, and forbidden them to enquire about
it, saying in His Book, `He is not asked about what He does but they
are asked'. [al-Ambiya' 21:23] So anyone who asks: `Why did Allah do
that?' has gone against a judgement of the Book, and anyone who
goes against a judgement of the Book is an unbeliever.
46. This in sum is what those of Allah's friends with enlightened hearts
need to know and constitutes the degree of those firmly endowed with
knowledge. For there are two kinds of knowledge: knowledge which is
accessible to created beings, and knowledge which is not accessible to
created beings. Denying the knowledge which is accessible is disbelief,
and claiming the knowledge which is inaccessible is disbelief. Belief
can only be firm when accessible knowledge is accepted and
inaccessible knowledge is not sought after.

Al-Lawh Wal-Qalam: The Tablet and The

Pen
47. We believe in Al-Lawh (The Tablet) and Al-Qalam (The Pen) and in
everything written on it. Even if all created beings were to gather
together to make something fail to exist, whose existence Allah had
written on the Tablet, they would not be able to do so. And if all created
beings were to gather together to make something exist which Allah
had not written on it, they would not be able to do so. The Pen has
dried having written down all that will be in existence until the Day of
Judgement. Whatever a person has missed he would have never got it,
and whatever one gets, he would have never missed it.
48. It is necessary for the servant to know that Allah already knows
everything that is going to happen in His creation and decreed it in a
detailed and decisive way. There is nothing that He has created in
either the heavens or the earth that can contradict it, or add to it, or
erase it, or change it, or decrease it, or increase it in any way. This is a
fundamental aspect of belief and a necessary element of all knowledge
and recognition of Allah's Oneness and Lordship. As Allah says in His
Book: `He created everything and decreed it he a detailed way'. [al-
Furqan 25:2] And He also says: `Allah's command is always a
decided decree'. [al-Ahzab 33:38] So woe to anyone who argues with
Allah concerning the decree and who, with a sick heart, starts delving
into this matter. In his delusory attempt to investigate the Unseen, he is
seeking a secret that can never be uncovered, and he ends up an evil-
doer, telling nothing but lies.
 : The Tablet and The Pen

49. Al-'Arsh (the Throne) and al-Kursi (the Chair) are true.
50. He is independent of the Throne and what is beneath it.
51. He encompasses everything and is above it, and what He has created
is incapable of encompassing Him.

Al-Ambiya: The Prophets

52. We say with belief, acceptance and submission that Allah took Ibrahim
as an intimate friend and that He spoke directly to Musa.
53. We believe in the angels, and the Prophets, and the books which were
revealed to the messengers, and we bear witness that they were all
following the manifest Truth.

Al-'Ummah: The Community

54. We call the people of our qiblah Muslims and believers as long as they

acknowledge what the Prophet, , brought, and accept as true

everything that he said and told us about.
55. We do not enter into vain talk about Allah nor do we allow any dispute
about the religion Of Allah.
56. We do not argue about the Qur'an and we bear witness that it is the
speech of the Lord of all the Worlds which the Trustworthy Spirit came
down with and taught the most honoured Of all the Messengers,
Muhammad, may Allah bless him and grant him peace. It is the speech
of Allah and no speech of any created being is comparable to it. We do
not say that it was created and we do not go against the Jama'ah of the
Muslims regarding it.
57. We do not consider any of the people of our qiblah to he unbelievers
because of any wrong action they have done, as long as they do not
consider that action to have been lawful.
58. Nor do we say that the wrong action of a man who has belief does not
have a harmful effect on him.
59. We hope that Allah will pardon the people of right action among the
believers and grant them entrance into the Garden through His Mercy,
but we cannot be certain of this, and we cannot bear witness that it will
definitely happen and that they will be in the Garden. We ask
forgiveness for the people of wrong action among the Believers and,
although we are afraid for them, we are not in despair about them.
60. Certainty and despair both remove one from the religion, but the path
of truth for the people of the qiblah lies between the two (e.g. a person
 must fear and be conscious of Allah's reckoning as well as be hopeful
of Allah's mercy).
61. A person does not step out or belief except by disavowing what
brought him into it.
62. Belief consists of affirmation by the tongue and acceptance by the
heart.
63. And the whole of what is proven from the Prophet, upon him be peace,
regarding the Shari'ah and the explanation (of the Qur'an and of Islam)
is true.
64. Belief is, at base, the same for everyone, but the superiority of some
over others in it is due to their fear and awareness of Allah, their
opposition to their desires, and their choosing what is more pleasing to
Allah.
65. All the believers are `friends' of Allah and the noblest of them in the
sight of Allah are those who are the most obedient and who most
closely follow the Qur'an.
66. Belief consists of belief in Allah. His Angels, His Books, His
Messengers, the Last Day, and belief that the Decree - both the good
of it and the evil of it, the sweet of it and the bitter or it - is all from
Allah.
67. We believe in all these things. We do not make any distinction between
any of the messengers, we accept as true what all of them brought.
68. Those of the Ummah of Muhammad, may Allah bless him and grant
him peace, who have committed grave sins will be in the Fire, but not
forever, provided they die and meet Allah as believers affirming His
unity even if they have not repented. They are subject to His will and
judgement. If He wants, He will forgive them and pardon them out of
His generosity, as is mentionied in the Qur'an when He says: `And He
forgives anything less than that (shirk) to whoever He wills' [an-
Nisa' 4: 116]; and if He wants, He will punish them in the Fire out of His
justice and then bring them out of the Fire through His mercy, and for
the intercession of those who were obedient to Him, and send them to
the Garden. This is because Allah is the Protector of those who
recognize Him and will not treat them in the Next World in the same
way as He treats those who deny Him and who are bereft of His
guidance and have failed to obtain His protection. O Allah, You are the
Protector of Islam and its people; make us firm in Islam until the day we
meet You.
69. We agree with doing the prayer behind any of the people of the qiblah
whether right-acting or wrong-acting, and doing the funeral prayer over
any of them when they die.
70. We do not say that any of them will categorically go to either the
Garden or the Fire, and we do not accuse any of them of kufr
(disbelief), shirk (associating partners with Allah), or nifaaq (hypocrisy),
as long as they have not openly demonstrated any of those things. We
leave their secrets to Allah.

71. We do not agree with killing any of the Ummah of Muhammad, ,

unless it is obligatory by Shari'ah to do so.
72. We do not recognize rebellion against our Imam or those in charge of
our affairs even if they are unjust, nor do we wish evil on them, nor do
we withdraw from following them. We hold that obedience to them is
part of obedience to Allah, The Glorified, and therefore obligatory as
long as they do not order to commit sins. We pray for their right
guidance and pardon from their wrongs.
73. We follow the Sunnah of the Prophet and the Jama'ah of the Muslims,
and avoid deviation, differences and divisions.
74. We love the people of justice and trustworthiness, and hate the people
of injustice and treachery.
75. When our knowledge about something is unclear, we say: `Allah knows
best'.
76. We agree with wiping over leather socks (in Wudu) whether on a
journey or otherwise, just as has come in the (consistent and
confirmed) ahadith.
77. Hajj and jihad under the leadership of those in charge of the Muslims,
whether they are right or wrong-acting, are continuing obligations until
the Last Hour comes. Nothing can annul or controvert them.

Al-Akhirah: The After-Life

78. We believe in Kiraman Katibin (the noble angels) who write down our
actions for Allah has appointed them over us as two guardians.
79. We believe in the Angel of Death who is charged with taking the spirits
of all the worlds.
80. We believe in the punishment in the grave for those who deserve it,
and in the questioning in the grave by Munkar and Nakir about one's
Lord, one's religion and one's prophet, as has come down in ahadith
from the Messenger of Allah, may Allah bless him and grant him
peace, and in reports from the Companions, may Allah be pleased with
them all.
81. The grave is either one of the meadows of the Garden or one of the
pits of the Fire.
82. We believe in being brought back to life after death and in being
recompensed for our actions on the Day of Judgement, and al-'Ard,
having been shown them and al-Hisab, brought to account for them.
And Qira'at al-Kitab, reading the book, and the reward or punishments
and in al-Sirat (the Bridge) and al-Mizan (the Balance).
83. The Garden and the Fire are created things that never come to an end
and we believe that Allah created them before the rest of creation and
then created people to inhabit each of them. Whoever He wills goes to
the Garden out of His Bounty and whoever He wills goes to the Fire
through His justice. Everybody acts in accordance with what is
destined for him and goes towards what he has been created for.
84. Good and evil have both been decreed for people.
85. The capability in terms of Tawfiq (Divine Grace and Favour) which
makes an action certain to occur cannot be ascribed to a created
being. This capability is integral with action, whereas the capability of
 an action in terms of having the necessary health, and ability, being in
a position to act and having the necessary means, exists in a person
before the action. It is this type of capability which is the object of the
dictates of Shariah. Allah the Exalted says: `Allah does not charge a
person except according to his ability'. [al-Baqarah 2: 286]
86. People's actions are created by Allah but earned by people.
87. Allah, the Exalted, has only charged people with what they are able to
do and people are only capable to do what Allah has favoured them.
This is the explanation of the phrase: `There is no power and no
strength except by Allah.' We add to this that there is no stratagem or
way by which anyone can avoid or escape disobedience to Allah
except with Allah's help; nor does anyone have the strength to put
obedience to Allah into practice and remain firm in it, except if Allah
makes it possible for them to do so.
88. Everything happens according to Allah's will, knowledge, predestination
and decree. His will overpowers all other wills and His decree
overpowers all stratagems. He does whatever He wills and He is never
unjust. He is exalted in His purity above any evil or perdition and He is
perfect far beyond any fault or flaw. `He will not be asked about what
He does but they will he asked.' [Al-Ambiya 21: 23]
89. There is benefit for dead people in the supplication and alms-giving of
the living.
90. Allah responds to people's supplications and gives them what they ask
for.
91. Allah has absolute control over everything and nothing has any control
over Him. Nothing can be independent of Allah even for the blinking of
an eye, and whoever considers himself independent of Allah for the
blinking of an eye is guilty of unbelief and becomes one of the people
of perdition.
92. Allah is angered and can be pleased but not in the same way as any
creature.

As-Sahabah: The Companions

93. We love the Companions of the Messenger of Allah but we do not go to
excess in our love for any one individual among them nor do we
disown any one of them. We hate anyone who hates them or does not
speak well of them and we only speak well of them. Love of them is a
part of Islam, part of belief and part of excellent behaviour, while hatred
of them is unbelief, hypocrisy and rebelliousness.
94. We confirm that, after the death of the Messenger of Allah, may Allah
bless him and grant him peace, the caliphate went first to Abu Bakr As-
Siddiq, may Allah be pleased with him, thus proving his excellence and
superiority over the rest of the Muslims; then to `Umar ibn Al-Khattab,
may Allah be pleased with him; then to `Uthman, may Allah be pleased
with him; and then to `Ali ibn Abi Talib, may Allah be pleased with him.
These are the Rightly-Guided Khaliphs (Al-Khulafa Ar-Rashidoon) and
upright leaders.
95. We bear witness that the ten who were named by the Messenger of
Allah, may Allah bless him and grant him peace, and who were
promised the Garden by him, will be in the Garden, as the Messenger
of Allah, may Allah bless him and grant him peace, whose word is
truth, bore witness that they would he. The ten are: Abu Bakr, `Umar,
`Uthman, `Ali, Talhah, Zubayr, Sa'd, Sa'id, `Abdur-Rahman ibn `Awf
and Abu `Ubaydah ibn Al-Jarrah whose title was the trustee of this
Ummah, may Allah be pleased with all of them.
96. Anyone who speaks well of the Companions of the Messenger of Allah,
may Allah bless him and grant him peace, and his wives and offspring,
who are all pure and untainted by any impurity, is free from the
accusation of hypocrisy.

Al-'Ulama wal-'Awliya: The Learned

Scholars and The Saints
97. The learned men of the first community and those who followed in their
footsteps - the people of virtue, the narrators of the Ahadith, the jurists
and analysts- they must only be spoken about in the best way and
anyone who says anything bad about them is not on the right path.
98. We do not prefer any of the saintly men among the Ummah over any of
the Prophets but rather we say that any one of the Prophets is better
than all the awliya' put together.
99. We believe in what we know of Karamat, the marvels of the awliya' and
in authentic stories about them from trustworthy sources.
100. We believe in the signs of the Hour such as the appearance of
the Dajjal and the descent of `Isa ibn Maryam, peace be upon him,
from heaven and we believe in the rising of the sun from where it sets
and in the emergence of the Beast from the earth.
101. We do not accept as true what soothsayers and fortune-tellers
say, nor do we accept the claims of those who affirm anything which
goes against the Book, the Sunnah and the consensus of the Muslim
Ummah.

Unity in Al-Islam
102. We agree that holding together is the true and right path and
that separation is deviation and torment.
103. There is only one religion of Allah in the heavens and the earth
and that is the religion of Islam. Allah says: `Surely religion in the
sight of Allah is Islam'. [Al `Imran 3:19] And He also says: `I am
pleased with Islam as a religion for you'. [Am-Matidah 5:3]
104. Islam lies between going to excess and falling short, between
Tashbih (likening of Allah's attributes to anything else), and Tatil
 (denying Allah's attributes), between Fatalism and refusing Decree as
proceeding from Allah and between certainty (without being conscious
of Allah's reckoning) and despair (of Allah's Mercy).
105. This is our religion and it is what we believe in, both inwardly
and outwardly, and we renounce any connection, before Allah, with
anyone who goes against what we have said and made clear.

: The Supplication

We ask Allah to make us firm in our belief and seal our

lives with it and to protect us from variant ideas, scattering
opinions and evil schools of view such as those of the
Mushabbihah, the Mu'tazilah, the Jahmiyyah the Jabriyah,
the Qadriyah and others like them who go against the
Sunnah and Jama'ah and have allied themselves with
error. We renounce any connection with them and in our
opinion they are in error and on the path of destruction.

We ask Allah to protect us from all falsehood and we ask

His Grace and Favour to do all good.

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