خاندان: · 148 اندراجات
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شخصیت
زيد بن عمرو
تقریباً 560 عیسویA Meccan seeker who rejected the idols of his people and sought 'the religion of Abraham' years before the Prophet's mission — the tradition's example of the hanif, the indigenous monotheist.الأشعري علي بن إسماعيل
874 عیسوی · 260 ھA Basran theologian to whom the Ash'ari school of kalam is attributed. Little is known of his life beyond this.أبو الفضل عبد الواحد بن عبد العزيز التميمي الحنبلي
Abd al-Wahid ibn Abd al-Aziz ibn al-Harith ibn Asad ibn al-Layth ibn Sulayman ibn al-Aswad ibn Sufyan, Abu al-Fadl al-Tamimi, head of the Hanbalis of Baghdad and their leading figure in his time. He related hadith from Abu Bakr al-Najjad, al-Baghawi and Ibn al-Ja'abi, and wrote on the principles of religion and its branches; among his best-known works is the Creed of Imam Ahmad. He was held in high regard by the caliph al-Qadir bi-Llah. He died in Baghdad in Dhu al-Qa'da of the year 410 and was buried beside the grave of Imam Ahmad ibn Hanbal; about fifty thousand people prayed over him.ابن برجان عبد السلام بن عبد الرحمن
An ascetic Sufi and theologian from the Maghrib, known for his preaching and for Sufism and kalam.ابن قدامة المقدسي
تقریباً 1146 عیسوی · 541 ھA Hanbali jurist of the Maqdisi family, titled Muwaffaq al-Din, author of Lum'at al-I'tiqad on the creed of Ahl al-Sunna on the way of the early generations.الشريف الجرجاني علي بن محمد
1340 عیسوی · 740 ھA scholar of philosophy, logic, theology and rhetoric, born in Taju and known as al-Sharif al-Jurjani.الخيالي أحمد بن موسى شمس الدين
1425 عیسوی · 829 ھTheologian of the creed, a Rumi Hanafi and pupil of Khidr Bik; taught at the Sultan's madrasa in Bursa and then at Iznik; died there in 862 AH (1458 CE).البيجوري إبراهيم بن محمد
1784 عیسوی · 1198 ھA Shafi'i theologian and jurist, born in al-Bajur in the Minufiya province of Egypt. He memorized the Qur'an there and then moved to al-Azhar.أبو المعين النسفي
Draft card for Abu al-Mu'in Maymun ibn Muhammad al-Nasafi, the leading eleventh-century Maturidi theologian author of Tabsirat al-Adilla, d. 1115; the biographical entry is not yet checked on the page.أبو الحسن الأشعري
A Sunni theologian to whom the Ash'ari school is attributed, author of Maqalat al-Islamiyyin in which he sets out the position of the hadith scholars and Ahl al-Sunna and says he holds it; the edition of the book calls him the shaykh of Ahl al-Sunna wa'l-Jama'a.البغدادي أبو منصور عبد القاهر بن طاهر
Theologian of Baghdad who wrote on the principles of faith, on the createdness of the Qur'an and on the interpretation of ambiguous reports, and on the sects.أبو بكر الباقلاني
Draft card for Abu Bakr Muhammad ibn al-Tayyib al-Baqillani, the Ash'ari theologian of Baghdad author of al-Insaf and I'jaz al-Qur'an who fixed the school's doctrine, d. 1013; the biographical entry is not yet checked on the page.الإيجي عضد الدين
Adud al-Din Abu al-Fadl al-Iji, a scholar of kalam and legal theory and author of works in both fields; the sources report that he was imprisoned at the Dizmar fortress until he died there.إبراهيم اللقاني
Draft card for Ibrahim ibn Ibrahim al-Laqani, the seventeenth-century Maliki theologian of Egypt author of Jawharat al-Tawhid, d. 1631; the biographical entry is not yet checked on the page.أبو جعفر الطحاوي
239 ھA Hanafi hadith scholar and jurist of Egypt from the tribe of Azd, said to have taken knowledge from about three hundred teachers; author of Mushkil al-Athar, Ma'ani al-Athar and the Tahawi creed.ابن أبي العز الحنفي
731 ھThe Hanafi chief judge Sadr al-Din, commentator on the Tahawi creed, called a chief judge on the title page of the edition.ابن تيمية
661 ھThe Hanbali jurist and theologian titled Shaykh al-Islam Taqi al-Din, of Harran and Damascus, author of al-Aqida al-Wasitiyya, which he wrote in 698 AH.القاضي عبد الجبار
Draft card for Qadi Abd al-Jabbar ibn Ahmad al-Hamadhani, the Mu'tazili theologian and qadi of Rayy author of al-Mughni, d. 1025; the biographical entry is not yet checked on the page.نجم الدين عمر النسفي
Draft card for Abu Hafs Najm al-Din Umar ibn Muhammad al-Nasafi, the Hanafi jurist and twelfth-century theologian author of the famous al-Aqida al-Nasafiyya, d. 1142; the biographical entry is not yet checked on the page.وهب بن مسرة
Wahb ibn Masarra ibn Mufarrij ibn Hakim, Abu al-Hazm, of the Maliki school, of the Tamim and of Wadi al-Hijara, a town in al-Andalus. He was a jurist, a transmitter of hadith, a hafiz and an expert in the men who transmitted it. In Cordova he heard from Ibn Wadah, Ubayd Allah, Ahmad ibn Ibrahim al-Faradi, Ahmad ibn Khalid, Muhammad ibn Qasim and Qasim ibn Asbagh among others; Abu Muhammad al-Qali'i and Abd al-Rahim ibn al-Ajuz transmitted from him. Ibn Farhun described him as a reliable and trustworthy imam, and in his lifetime people travelled to him for learning. His book «The Sunna and the Affirmation of Qadar and the Vision» is listed. The book gives his death as 346 AH.
واقعہ
حادثة الإفك
تقریباً دسمبر 627 عیسوی · شعبان 6 ھOn the return from the Expedition of al-Muraysi', Aisha was accidentally left behind when searching for a lost necklace and was escorted back to Medina by Safwan ibn al-Mu'attal; Abdullah ibn Ubayy orchestrated a malicious slander campaign that troubled the community for a month until verses of Surat al-Nur established her innocence.هدم العزى ومنائر الأصنام الكبرى
تقریباً جنوری 630 عیسوی · رمضان 8 ھIn Ramadan 8 AH immediately following the conquest of Mecca, the Prophet dispatched detachments to obliterate the major pagan sanctuaries of Arabia: Khalid ibn al-Walid destroyed al-Uzza at Nakhla, Amr ibn al-As demolished Suwa' of Hudhayl, and Sa'd ibn Zayd al-Ashhali destroyed Manat at al-Mushallal.تطهير الكعبة وتكسير الأصنام
جنوری 630 عیسوی · رمضان 8 ھUpon entering the sacred precinct, the Prophet circumambulated the Kaaba on his mount, toppled three hundred and sixty lead-fastened idols with his staff while reciting Qur'an 17:81, opened the sanctuary with Uthman ibn Talha's key, effaced the wall frescoes inside while reciting Qur'an 3:67, and had Bilal deliver the adhan from atop the roof.قصة ذات أنواط
جنوری 630 عیسوی · شوال 8 ھOn the march to Hunayn the army passed the sacred tree Dhat Anwat, where pagans hung their weapons and held rites; some of the newly converted soldiers asked the Prophet to 'appoint for us a Dhat Anwat as they have one', and he rebuked the request, likening it to the Israelites' demand that Moses make them a god.الخطبة الأخيرة على المنبر
تقریباً 25 مئی 632 عیسوی · 7 ربیع الاول 11 ھFive days before his death the Prophet, head bandaged, sat on the minbar and warned against taking graves as places of worship, offered himself to retaliation for any wrong, counselled generosity toward the Ansar 'accept from their well-doer and overlook their wrongdoer', spoke of a servant who chose what is with God, and ordered every door into the mosque shut except Abu Bakr's.قصة الكتاب يوم الخميس
تقریباً 26 مئی 632 عیسوی · 8 ربیع الاول 11 ھOn the Thursday four days before his death the Prophet said 'bring me [something] to write for you a document after which you will never go astray'; Umar said pain had overcome him and the Qur'an sufficed, the people of the house disputed, and the Prophet sent them away — an episode the traditions read differently.فتنة لقب شاهنشاه الأعظم ملك الملوك
تقریباً اگست 1038 عیسوی · رمضان 429 ھIn Ramadan 429 the laqabs 'Greatest Shahanshah, King of Kings' were proposed for Jalal al-Dawla and the caliph ordered the khutba with them; the crowd pelted the khatib with bricks and a fitna broke out. The jurists wrote opinions — al-Saymari and Abu'l-Tayyib al-Tabari permitting, al-Mawardi refusing — whereupon Jalal cut him off, then received him warmly on the feast day, telling him that only religion had moved him and that it had raised his standing in the king's heart.توبة أبي الوفاء ابن عقيل
اگست 1072 عیسوی · 10 محرم 465 ھOn Wednesday 10 Muharram 465, Abu'l-Wafa' Ali ibn 'Aqil — the most learned Hanbali of his age — appeared at the diwan with the Hanbali elders and made peace, writing out in his own hand a recantation: renouncing the doctrines of the innovators and the Mu'tazila, the keeping of their company and veneration of their imams, declaring unlawful all he had written of their teaching — including his treatise on the Night Journey ('a company of men said they are black bodies') and his profession of Hallaj's saintliness ('he was killed by the consensus of the jurists of his time and they were right; he erred') — witnessed by a great company, after which he went to make his peace with Sharif Abu Ja'far.
تصور
أهل القبلة وعدم التكفير بالذنب
al-Tahawi's principle of calling the people of the qibla Muslims and believers so long as they accept what the Prophet brought, and of not declaring any of them an unbeliever for a sin unless he declares it lawful.الآخرة: القبر والبعث والحساب
The Tahawi creed's articles on the punishment of the grave, the questioning by two angels, the resurrection, the reckoning, the bridge, the scale and the creation of Paradise and Hell.علم آخر الزمان
Islamic eschatology is the part of the creed concerned with death, the signs of the Hour, resurrection, reckoning and recompense; the Tahawiyya and its Sharh devote a chapter to belief in the signs of the Hour, noting that scholars devoted whole works to its hadiths.العقل والقلب
Wajdi holds that a person must balance reason and heart together. Reason discerns truth from falsehood, while the heart gives the sensitivity that restrains a person from wrongdoing even when he knows its harm. He argues that scientific progress alone did not prevent wars, and that Islam educates both reason and heart and calls to reflection on the world and the self. This is the author's analysis, not the museum's verdict.عرش
The Throne in creed is the greatest of created things; al-Tahawi states that 'the Throne and the Footstool are real, and He is free of need of the Throne and what is beneath it'.الدین القیّم (سیدھا دین)
شیخ عمر عبدالکافی کے نزدیک اللہ نے اس دین کو القیّم کہا، کیونکہ اس کی اعلیٰ قدر ہے اور یہ انسانی زندگی کو سیدھا رکھتا ہے ۔غیبِ مطلق
شعراوی نسبی غیب، یعنی جو دوسرے جانتے ہوں، اور غیبِ مطلق میں فرق کرتے ہیں، جس کی کوئی پیشگی علامت نہیں اور جسے صرف اللہ جانتا ہے۔ ان کے نزدیک اللہ کا علم چھپی، پوشیدہ اور ظاہر ہر بات کو گھیرے ہوئے ہے ۔كن فيكون: الخلق بالأمر لا بالقالب
Sha'rawi explains that God created without a prior mould, so that the likeness among human beings comes from the word «be» and not from a shape cast in advance, while each person differs from others in fingerprints and traits. He reads qada' as judgment, decree and completion, and says the decreed matter exists in God's knowledge before it is known to people.اللہ کا ملک اور انسانی تملّک
شیخ عمر عبد الکافی کی توحیدِ ملک پر تعلیم: تمام اقتدار اللہ کا ہے، اور لوگوں کے پاس مال، اختیار اور صحت ان کے پاس امانت یا عاریت ہے۔ ان کی رائے ہے کہ انسان اپنے ارادے سے اپنا مالک ہے، اور رزق مقدّر ہے، اس لیے آدمی کوشش کرے اور یقین رکھے کہ رزق اللہ کی طرف سے ہے۔الرزق عطاء الربوبية والإمامة عطاء الألوهية
Sha'rawi separates two gifts: provision is a gift of Lordship that believer and disbeliever both receive, because God called all creatures into life and secured their sustenance, while the imamate and the values of the way are a gift of divinity that only the believer receives. He reads Abraham's prayer for the land's safety and provision as a request that the blessing last, and holds that the enjoyment of this world is small however varied.تنزيه الله عن الولد والمماثلة
Tanzih, in Sha'rawi's account, is God's transcendence over likeness with His creatures in essence, attributes and acts. It includes denying that God has a son: a son is taken for the need to keep a kind alive, for help or for security of life, none of which applies to God, and everything in heaven and earth is subject to Him. He argues that a son is either a creature, and so not a god, or a god, and then there would be three gods.التقليد الأعمى
Wajdi reports, without naming them, that scholars of Islam held the faith of a mere imitator unacceptable, because imitation can be of falsehood as well as truth. He reads Islam as calling each responsible person to use reason in inference and deduction, as protection against the rigidity that the ill-intentioned exploit. The statement is attributed to the author's report.تسبیح و تقدیس
شعراوی کے نزدیک تسبیح کا مطلب ہے اللہ کو ہر اس بات سے پاک ماننا جو اس کی شان کے لائق نہیں، اور تقدیس کا مطلب ہے ہر ایسی چیز سے پاک کرنا۔ ان کے نزدیک یہ لفظ کسی انسان کے لیے نہیں بولا جاتا، اور فرشتوں کا قول اس بات کا اقرار ہے کہ سارا علم اللہ کی طرف سے ہے ۔الولاء والبراء بين المسلمين
The 'Al-Wasatiyya' episode on wala' and bara' inside the Muslim rank — among movements, madhhabs, sects, secular Muslims, and advocates of peace with Israel. The audience voted: 42% saw it easily turning into takfir; 63% endorsed disavowal of whoever calls for peace with Israel; and 63% saw the concept needing definition and research while 10% would abolish it entirely. The panel distilled the rule: love the Islam in a person and disavow his violation, not his person — Islam is degrees, not a single bar.اليقين ودرجاته
Sha'rawi sets out certainty in three degrees: knowledge of certainty when the report comes from someone one trusts, sight of certainty when the matter has been seen, and truth of certainty when one enters into the reality of the thing. He cites the Surat al-Takathur, and says Abu Bakr accepted the night journey because it came from one he trusted.الله
Allah, God the Unique, creator and Lord of judgment, is the centre of Islamic thought and its one reason for existing. The pre-Islamic Arabs knew him as one of the Meccan deities, probably the supreme god and certainly a creator-god. The Qur'anic preaching turned the vague notion of supreme divinity into the affirmation of the living God, one and unique, whose names are the 'most beautiful Names'.تجنب التصوير في الإسلام
The avoidance of depicting sentient beings in formal Islamic art, especially in worship; a rule that channelled Islamic art toward calligraphy and ornament.الأنِّيَّة (الوجود، الإنّية)
A philosophical term from the particle 'anna, 'that', a literal rendering of Aristotle's 'that it is'; it means the fact that a thing exists, in contrast to its quiddity (mahiyya), and is used by Muslim philosophers in the sense of existence.الأنصاب
Ansab is the plural of nasb, stones set up around the Ka'ba, at which the pilgrims called out and upon which offerings were slaughtered for other than God; some say it means anything worshipped apart from God. Idols differ from ansab in that idols are carved and painted while ansab are stones set up; on another view ansab and awthan are alike in being unshaped. The markers of the sanctuary mark its bounds and carry no sanctity. Making, selling and keeping idols is forbidden, and the jurists agree that making a shaped image of a human or animal is forbidden, and that a fee for it is not allowed.العقيدة والشريعة
The division in which Mahmud Shaltut sets out Islam as two parts that cannot be realised without each other: creed, the theoretical part that must be believed first, and law, the regulations God set for a person's relation to God, fellow Muslims, other people, the cosmos and life; creed is the root on which law is built.العشرة المبشرون بالجنة
The ten Companions whom the Prophet named and gave the good news of Paradise, to whom al-Tahawi bears witness: Abu Bakr, Umar, Uthman, Ali, Talha, al-Zubayr, Sa'd, Sa'id, Abd al-Rahman ibn Awf and Abu Ubayda.أشراط الساعة
al-Tahawi's statement of belief in the signs of the Hour: the coming of the Dajjal, the descent of Jesus son of Mary from heaven, the rising of the sun from its setting place, and the emergence of the beast of the earth from its place.انسان میں نشانیاں
شیخ عمر عبدالکافی کے بیان کے مطابق انسان میں اللہ کی نشانیاں: سیدھا قد اور منفرد فنگر پرنٹ، سانس اور تخلیق کا توازن، اور جسم و نفس میں کمال و زوال ۔البدعة والمحدثات
Introducing into religion what the Lawgiver's command did not bring; Ibn Rajab makes Aisha's hadith 'whoever introduces into this matter of ours what is not of it has it rejected' the scale of deeds in their outward form, as the hadith of intentions is their scale inwardly: every act not upon the command of God and His Messenger is thrown back at its doer, and whoever introduces into religion what God and His Messenger did not permit is no part of the religion; he pairs it with al-Irbad ibn Sariya's hadith 'beware of newly introduced matters, for every innovation is an error', deferring the detailed discussion of innovations to his commentary on it (hadith 28); in that commentary he reads 'beware of novelties, for every innovation is error' as a warning to the community against following invented matters, emphasised by the universal 'every innovation is error', and defines the intended innovation as what is introduced with no foundation in the Law to indicate it — whatever does have a legal basis is no innovation in the legal sense though it may be one linguistically; he couples it with Jabir's sermon report in Sahih Muslim 'the worst of matters are their novelties and every innovation is error', with his account of the Rightly Guided as those who know the truth and follow it — unlike the ghawi who knows and does not follow and the dall who does not know at all — and with his reading of 'you will see much disagreement' as foretelling the community's divergence in roots and branches (Jami' al-Ulum wal-Hikam pp. 581–601).البدعة
As the extract presents Ibn Qayyim's view, an innovation is what is introduced into religion without God's or His Messenger's authority; innovations at graves revive an old polytheism; the innovator believes he honours the prophets and the righteous while contradicting their way; and the Companions and Successors did none of them.نزول عيسى ابن مريم قبل الساعة
Sha'rawi holds that the Prophet told that the son of Mary would come again. He relies on a hadith reported by al-Bukhari and Muslim, and argues that one who accepts the miraculous birth should not find his miraculous end unlikely.گناہ
Dhanb in the legal-religious terminology is sin and what incurs accountability; the Kuwaiti Fiqh Encyclopedia treats repentance from sins, their expiation through istighfar and their kaffarat.فضل الله ورحمته لمن يشاء
Sha'rawi holds that bounty lies in God's hand and he gives it to whom he wills, so no one has a claim upon God. Every moment of life is a bounty from him, and he gives his mercy, through faith in his law, to whom he chooses. He presents this as the answer to those who wished to withhold the bounty from the believers.آدم اور ابلیس کی نافرمانی میں فرق
شعراوی کے نزدیک آدم کی لغزش غفلت تھی، انہوں نے اعتراف کیا اور توبہ کی تو اللہ نے قبول کی۔ ابلیس نے تکبر کیا اور حکم کو حکم دینے والے کے سامنے رد کیا، جو کفر ہے۔ ان کے نزدیک وہ موروثی گناہ جس کے لیے نجات دہندہ چاہیے کوئی بنیاد نہیں رکھتا ۔فاسق
Fasiq in fiqh is one who departs from obedience through a grave sin or persistence in sin; the Kuwaiti Fiqh Encyclopedia treats fisq in the chapters on testimony, leading prayer and interdiction.الفطرة
In Muhammad Farid Wajdi's book, fitra is the human soul's disposition to religion, which he identifies with Islam itself. He defines religion as a natural sense of connection between the human being and the spirit of the universe. This is the author's philosophical reading, presented as his view and not as a consensus.غیب
Al-ghayb in the creed is what is beyond sense and perception of what God has informed; the Sharh al-Tahawiyya treats the unseen matters and warns against transgressing Qur'an and hadith in them.الغيبة
Ghayba — the Twelver belief that the imam may withdraw from sight without ceasing to exist; for the twelfth imam this is the occultation of the Mahdi, who 'conceals himself in his time... then appears like a meteor in the darkness of night'.تعظيم القبور
The veneration of graves: praying at them, supplicating and seeking help from their occupants, circling them, building on them and lighting lamps. As the extract of Ighathat al-Lahfan presents Ibn Qayyim's view, this was the origin of idol worship, leads to shirk, and is forbidden by hadith that is widely transmitted.الحنيف (وصف إبراهيم)
Sha'rawi holds that the root of hanif is a bend in the lower legs, and that the sense was then carried over to anything crooked. A hanif is therefore one who turns away from the crookedness of his people. He affirms that Abraham was upright, but came into a world of idolatry and crookedness, and was a hanif by turning away from it. He adds that prophets come only where there is a deep corruption of belief and law.حیا
Haya is the disposition that restrains from the disgraceful; Bukhari gives it a chapter 'haya is part of faith', and the Kuwaiti Fiqh Encyclopedia treats the rulings connected to it.الهداية (هداية الدلالة وهداية المعونة)
Sha'rawi holds that guidance has two kinds. Guidance of indication, which God gives to all people by showing them the way, and guidance of help and ease, which is given to whoever believes and responds, so that God increases his guidance and helps him to obey. He gives the example of a policeman who points a traveller to the road and then helps him more if he is thankful. He reads the question in the verse about how God could guide those who disbelieved after believing as a denial of the guidance of help, not of indication.محبة الصحابة وحكم الكلام فيهم (في العقيدة الطحاوية)
al-Tahawi's statement that the Prophet's Companions are loved, that none is disowned, that they are mentioned only well, and that whoever speaks well of them, of the Prophet's wives and of his descendants has cleared himself of hypocrisy.حدوث العالم وقدمه
The eternity debate as al-Mas'udi stages it: Indian and Greek eternalists' great-year recurrence, the naturalists' hot-wet generation against cold-dry corruption, then his own kalam proof from the world's finite parts to a formless Maker — followed by the peoples' world-ages: the Jews' scriptural six thousand years, the Christians' agreement, and the Sabians' Greek doctrine.حرمة دم المسلم
The inviolability of the blood of one who testifies that there is no god but God and that Muhammad is His messenger, lifted in only three cases as in Ibn Masud's hadith in the two Sahihs — 'the previously-married adulterer, a life for a life, and the one who abandons his religion, leaving the community' — Uthman's version in al-Tirmidhi, al-Nasa'i and Ibn Majah running 'disbelieves after his Islam, commits adultery after being chaste, or kills a soul without due cause', with one of al-Nasa'i's routes spelling out the ruling in each; Ibn Rajab calls these three the claim of Islam by which blood may lawfully be shed, transmits that killing for each is agreed among Muslims, that Muslims agree the previously-married adulterer's hadd is stoning until death — the Prophet having stoned Ma'iz and the Ghamidiyya woman — that stoning stood among what was abrogated from the Quran's wording, and that Ibn Abbas derived it from al-Ma'ida's 'you used to hide of the scripture'; Umar's version adds his fear that a time would come when people, not finding stoning in God's book, would stray by abandoning an obligation God sent down.حسنِ خاتمہ
شیخ عمر عبد الکافی اپنے درس میں اچھے اور برے خاتمے پر بات کرتے ہیں اور کہتے ہیں کہ لوگ اسی حال پر مرتے ہیں جس پر وہ جیتے رہے اور اسی حال پر اٹھائے جاتے ہیں جس پر مرے ۔ وہ ذکر کرتے ہیں کہ ابو حامد غزالی نے اچھے اور برے خاتمے کے لیے ایک باب مخصوص کیا ۔ وہ ایسے لوگوں کی مثالیں بیان کرتے ہیں جن کی زبان پر جان کنی کے وقت وہی آیا جس کے وہ زندگی میں عادی تھے، جیسے ایک گلوکارہ، ایک نیلامی کرنے والا اور ایک شطرنج کھیلنے والا (needs_source) ۔عبادت
Ibada in the sharia is a comprehensive name for the acts of the heart and limbs that God loves and approves; the Kuwaiti Fiqh Encyclopedia treats the rulings of worship in its opening books, from the intention that vitiates worship to seeking others' help in it.عبادة الأصنام في الجاهلية ومراسمها
The rites of idol worship among the Arabs of the Jahiliyya as al-Raheeq al-Makhtum lists them: devotion and appeal to the idols as intercessors with God, pilgrimage, circumambulation and prostration to them, slaughter for them and in their names, a share of food, crops and cattle set aside for them, vows, and the consecrated animals; most were introduced by Amr ibn Luhayy and thought a good innovation rather than a change of Ibrahim's religion, and the Qur'an rejects them in al-An'am, al-Ma'ida, al-Zumar and Yunus.الإحسان
The third level named in the hadith of Jibril after islam and iman, defined by the Prophet as worshipping God as though you see Him, for even if you do not see Him, He sees you. In his commentary on Shaddad ibn Aws's hadith 'God has prescribed ihsan upon everything' Ibn Rajab extends it from the station of watchful worship to a ruling written upon all things — reaching excellence even in execution and slaughter — noting that the wording of 'writing' entails obligation for most jurists and usul scholars.علم الكلام
Ilm al-kalam — the new discipline of speculative theology that coalesced in the first Abbasid era; Ahmad Amin traces its rise to internal causes (the Qur'an's own engagement with rival creeds, the post-conquest turn to reflection) and external ones (foreign cultures and religions).الإمامة
The Imamate — the axis of Imami doctrine per al-Kafi: the imam shares the prophets' link to God, the earth is never without a hujja, and 'the imamate is the station of the prophets, God's caliphate, the reins of religion'.الإيمان
Belief in the articles of the creed as the Prophet set them out in the hadith of Jibril: belief in God, His angels, His book, meeting Him, His messengers and the resurrection; al-Bukhari's chapter heading on the words "Islam is built on five" states that iman is speech and action, which increases and decreases.الإسلام (الدين)
The name of the religion the Prophet Muhammad taught; in Gabriel's hadith its meaning is to worship God without associating anything with Him, to establish prayer, pay the obligatory alms and fast Ramadan; it is also described as a structure built on five pillars.عصمت
In the lexicon, ismah is the act of preventing and protecting; the jurists also use it of the marriage bond, as in the Qur'anic reference to the bonds with unbelieving women. As a term it has three senses: the protection God gives a person from sins; the protection that makes a person and his property sacred, so that retaliation or compensation is due on violating it; and the protection that makes violating it sinful without retaliation or compensation. The text states that the messengers are protected from sins after their mission, and that on their prior state the sound view it records is that they were free of every defect. Sacredness of life and property is gained by the testimony of faith, and by a covenant of protection such as a treaty or safe-conduct. The marriage bond ends by annulment, as for apostasy or defect, or by divorce; the husband normally holds the power of divorce, and a wife holds it when he delegates it to her or when she stipulated it.عصمة الأئمة عند الشيعة الإمامية
Twelver Shi'i doctrine that the imams are infallible from childhood to death, and that infallibility is a condition of the imamate. Presented here as the position the author rebuts, with the Shi'i sources and the author's rebuttal both recorded.استدراج
شیخ عمر عبدالکافی کی تعریف کے مطابق استدراج یہ ہے کہ اللہ اپنے ایسے بندے پر مسلسل نعمتیں جاری رکھے جو اس کی بندگی میں کوتاہی کرتا ہے، اور وہ بے خبری میں آگے بڑھتا چلا جائے۔ وہ مہلت کے بارے میں ایک آیت پڑھتے ہیں جس کا نام نہیں لیتے۔الاستقامة
Standing firm upon faith and obedience after the words 'I believe in God'; in Sufyan ibn Abdullah al-Thaqafi's hadith he asked the Prophet for comprehensive words of Islam he would not need to ask anyone after him about and was answered 'say: I believe in God, then stand firm' — one route 'say: my Lord is God, then stand firm' — its meaning for Ibn Rajab drawn from 'those who say our Lord is God then stand firm' in Fussilat and al-Ahqaf; Abu Bakr is reported glossing 'then stood firm' three ways: 'they associated nothing with God', 'they did not turn to a god other than Him', and 'they stood firm that God is their Lord'; a weak al-Nasa'i route through Anas adds 'people have said it then most of them disbelieved, and whoever dies upon it is of the people of istiqama'; and in the hadith's continuation in al-Tirmidhi and al-Nasa'i, when he asked 'what do you most fear for me?' and 'what shall I guard against?', the Prophet took hold of his own tongue — 'this' — or gestured to it, making guarding the tongue among the greatest things istiqama watches.استواء علی العرش
شعراوی کے نزدیک اللہ کی طرف منسوب استواء کو انسانی معنی میں نہیں سمجھنا چاہیے، کیونکہ اللہ کی صفات مخلوق جیسی نہیں۔ آیت کو اس کے حال پر مانا جائے اور اللہ کو مشابہت سے پاک رکھا جائے ۔جہاد
فقہ میں جہاد دشمن سے قتال ہے۔ انسائیکلوپیڈیا اس کا حکم (عمومی طور پر فرض، اور بعض صورتوں میں فرضِ عین)، قتال سے پہلے کفار کو اسلام کی دعوت، وجوب کی شرائط، اس میں شامل ہونے والوں کے احکام، میدان سے فرار، غدر، مثلہ، جلانا، صلح اور دشمن کے اموال کا استعمال بیان کرتا ہے۔کبائر (بڑے گناہ)
کبائر کبیرہ کی جمع ہے، اور فقہاء اصطلاح میں ہر اس گناہ کو کبیرہ کہتے ہیں جس پر شریعت نے سخت وعید دی ہو یا جس کا فساد بڑا ہو۔ جمہور علماء گناہوں کو صغائر اور کبائر میں تقسیم کرتے ہیں اور کبائر کی حرمت پر متفق ہیں، جبکہ اکثر علماء نے کبائر کی گنتی کو کسی مخصوص عدد میں محدود نہیں کیا۔ کبیرہ کا مرتکب ایمان سے خارج نہیں ہوتا؛ توبہ نہ کرے تو اس کا معاملہ اللہ کی مشیت پر ہے اور وہ ہمیشہ جہنم میں نہیں رہے گا۔ کبیرہ کے ارتکاب سے گواہی کا اعتبار اس وقت تک ختم ہو جاتا ہے جب تک توبہ نہ ہو۔ جمہور کے نزدیک کبائر سے بچنے سے صغائر معاف ہوتے ہیں، شرک عمل کو ضائع کرتا ہے، اور صغیرہ پر اصرار حکماً کبیرہ بن جاتا ہے۔القرآن كلام الله (في العقيدة الطحاوية)
al-Tahawi's statement that the Qur'an is the speech of God, which began from Him without how, sent down on His messenger as revelation, and is not created like human speech.الكلمة السواء (الدعوة إلى التوحيد المشترك)
Sha'rawi reads the verse that invites the People of the Book to a word common to both sides as a call to worship God alone. He argues that shirk does not hold up to reason, since creation shares nothing with the Creator, and that no one may share in governing once God has sent his law. If the invitation is refused, the believers are to testify to their own submission to God.کرامت
کرامت لغت میں عزت ہے، اور اصطلاح میں وہ خارقِ عادت امر ہے جو کسی نیک شخص کے ہاتھ پر ظاہر ہو جو نبوت کا دعویٰ نہ کرے۔ یہ لفظ عزت و شرف اور مہمان نوازی کے معنی میں بھی آتا ہے۔ اہلِ سنت کے جمہور کے نزدیک نیک مومن کے ہاتھ پر کرامت ظاہر ہونا جائز اور واقع ہے، اور ایسے شخص کو ولی کہا جاتا ہے۔ جس بات کا عادتاً ممکن نہ ہو، وہ کرامت کے ذریعے ممکن ہونے کے باوجود شرعاً قبول نہیں کی جاتی۔ اسلام انسانی عزت کی حفاظت کرتا ہے، اور مہمان، علماء، بزرگوں اور قرآن کے حاملین کی تکریم کی ترغیب دیتا ہے۔كرامات الأولياء
al-Tahawi's statement that one believes in the marvels reported of the friends of God and what is sound from reliable narrators, while a single prophet remains better than all the friends of God.انسان کی تخلیق
شیخ عمر عبدالکافی کے درس میں انسان کی تخلیق کئی مراحل میں ہوئی: مٹی پانی سے مل کر گارا بنی، پھر سڑا ہوا گارا، پھر خشک گارا، اور آخر میں روح پھونکی گئی؛ وہ اسے قیامت کی دلیل کے طور پر پیش کرتے ہیں۔خلق القرآن
A question of creed over which the mihna took place in the days of Imam Ahmad. Ibn Badran's book reports the Imam's position and the positions of the sects that opposed him, and how the Jahmiyya divided over the question.ختم النبوة
The doctrine that Muhammad is the last of the prophets and that any claim to prophethood after him is error, as al-Tahawi states it.خواتيم الأعمال
That deeds are weighed by their endings; in his commentary on Ibn Masud's hadith Ibn Rajab explains 'deeds are but by their endings' as meaning that what counts is the state — sound or corrupt — in which the deed ends, that an evil ending comes through a hidden inward corrupting trait in the servant that people do not see, and that 'endings are the legacy of what preceded'; hence the early generations' intense fear of a bad ending and their fear that lesser hypocrisy might overcome them at the end and carry them into greater hypocrisy, while the Prophet often prayed 'O turner of hearts, make my heart firm on Your religion'.الخلافة الراشدة وترتيبها (في العقيدة الطحاوية)
al-Tahawi's statement that the caliphate after the Prophet is established first for Abu Bakr, then Umar, then Uthman, then Ali, whom he calls the rightly-guided caliphs and the guided imams.کفر
کفر لغت میں ڈھانپنے کو کہتے ہیں، اور شرعاً دینِ محمد کی کسی ضروری بات کا انکار۔ یہ سب سے بڑا گناہ ہے، اور آخرت میں اس کی سزا ہمیشہ کا جہنم ہے۔ جو شخص مجبور ہو کر کلمۂ کفر کہے وہ کافر نہیں اگر دل ایمان پر مطمئن ہو، اور صبر بہتر ہے۔ کفار کو فروعِ شریعت کا مخاطب ماننے میں تین اقوال ہیں؛ مسلمانوں پر لازم ہے کہ قتال سے پہلے کفار کو اسلام کی دعوت دیں۔ اسلام لانے سے حقوقِ اللہ ساقط ہو جاتے ہیں، جبکہ جو حقوق العباد ان کی رضا سے تھے وہ باقی رہتے ہیں۔ کتاب میں کفار کی نجاست، مسجد میں داخلہ، ولایت، نکاح، وصیت، اجارہ، شرکت، وقف اور جہاد میں ان سے مدد کے احکام بھی ہیں۔لا إلٰہ إلا اللہ (کلمۂ توحید)
شیخ عمر عبدالکافی کے نزدیک «لا إله إلا الله» ایمان کی سب سے اعلیٰ شاخ ہے، صحابہ نے اسے سمجھا اور اس کے اخلاق کو زندگی میں اپنایا، اور امت اسی وقت آگے بڑھتی ہے جب وہ اس کے تقاضے سمجھے ۔محبة الله للعمل لا للذات
Sha'rawi reads the verse that God loves the God-conscious people who keep their covenant as tying love to the deed and the attribute, not to the person. No one may assume that divine love is fixed to him by his person. He draws on the story of Noah's son to say that persons do not descend from lineage and that worth lies in righteous deeds.المهدية
The Mahdiyya — the awaited twelfth imam who fills the earth with justice; opposed in the Umayyad claim to a 'Sufyani' and absorbed in the Abbasid coining of a 'Mahdi' of their own.النصيحة
Wishing good for the one counselled and standing for him in the ways of good in will and deed; in Tamim al-Dari's hadith 'the religion is nasiha' — to God, His book, His messenger, the leaders of the Muslims and their common folk — Ibn Rajab cites al-Khattabi that the root of nash in the language is purity, its meaning toward God being sound belief in His oneness and sincere intention in worshipping Him, toward His book faith in it and acting on what is in it, toward His messenger believing his prophethood and offering him obedience in what he commanded and forbade, and toward the generality of Muslims guiding them to their welfare; and he transmits Ibn al-Salah's detailed exposition of each, the pledge of Jarir ibn Abdullah 'to establish prayer, give zakat and counsel every Muslim', Abu Dawud's report that it is one of the hadiths around which jurisprudence revolves, and Muhammad ibn Aslam al-Tusi's that it is a quarter of the religion.النية في الأعمال
The purpose and will behind an act; Ibn Rajab notes that intention has two senses in scholars' usage: distinguishing acts of worship from one another and from habits — the sense dominant in the jurists' books — and distinguishing the aim intended by the act, whether for God alone or for other than Him — the sense dominant among the early generations and companion to sincerity; al-Shafi'i is reported to have called the hadith 'actions are but by intentions' a third of knowledge entering seventy chapters of jurisprudence, and al-Bukhari opened his Sahih with it.طريق ثبوت العقيدة
A question in the principles of religion: by what proof is belief established? Mahmud Shaltut, reporting the theologians and jurists, holds that the required faith needs a conclusive proof; rational proof ending in sense or necessity gives certainty, transmitted proof gives certainty when it is mutawatir in transmission and clear in meaning, and a single report (ahad) does not establish creed for the majority of the verifying scholars.القدر
The Tahawi creed's belief that God created by His knowledge and decreed measures and terms, that all things happen by His will and judgement, with a warning against probing the secret of the decree.قرین
The qareen in hadith is the jinn companion assigned to every person; Muslim reports 'there is not one of you but is assigned a qareen from the jinn'.قرآنیت
Quranism is a modern current that restricts religious authority to the Qur'an alone and questions the authority of hadith; academic study traces the debate over hadith authority since the nineteenth century.الرجعة
Raj'a — the doctrine that after the Mahdi's appearance the imams and their opponents return to this world for retribution, then die and rise on Judgement Day; earliest attributed to Ibn Saba'.رسول
رسول وہ شخص ہے جسے پیغام پہنچانے کے لیے بھیجا جائے، اور شرعی اصطلاح میں اللہ کا رسول آزاد مرد ہے جس پر شریعت نازل ہوئی۔ رسول کی توہین کفر ہے، اور نبی کی توہین کرنے والا قتل کیا جاتا ہے۔ارتداد
ردت وہ کفر ہے جو مسلمان کسی صریح قول، فعل یا ترک سے اختیار کرے، اور یہ بالغ، عاقل اور مختار شخص سے ہی ممکن ہے۔ توبہ کے بعد مرتد کو قتل نہیں کیا جاتا جب تک وہ توبہ نہ کرے، اور اس کی توبہ کی قبولیت کا طریقہ اختلافی ہے۔ریا
Riya in the legal-religious terminology is displaying one's deeds to be seen by people; the Kuwaiti Fiqh Encyclopedia counts it among the forbidden inward acts with malice, envy, pride and self-admiration.رؤية الله في الآخرة
al-Tahawi's statement that the vision of God by the people of Paradise is true, without encompassing or how, accepting what is in the sound hadith and refraining from interpretation by opinion.سکراتِ موت
شیخ عمر عبد الکافی اپنی تفسیر کی آٹھویں قسط میں موت کے وقت روح کے نکلنے کی تصویر پیش کرتے ہیں، اور کہتے ہیں کہ النازعات وہ فرشتے ہیں جو کافروں کی روحیں سختی سے نکالتے ہیں اور الناشطات مومن کی روح کو نرمی سے نکالتے ہیں ۔ وہ ذکر کرتے ہیں کہ نبی نے عائشہ سے فرمایا کہ موت کی سکرات ہیں ۔ وہ کہتے ہیں کہ ملک الموت اکیلا نہیں آتا بلکہ اس کے ساتھ فرشتوں کی دو جماعتیں ہوتی ہیں، رحمت کے فرشتے اور عذاب کے فرشتے ۔الشفاعة
al-Tahawi's belief that the intercession God has kept for the Prophet's community is true, and that those of the monotheists who committed grave sins are brought out of the Fire by God's mercy and the intercession of intercessors.الشهادتان
The testimony that there is no god but God and that Muhammad is God's messenger, named first in the hadith 'Islam is built on five' that lists what Islam is built on.اللہ کی اپنی وحدانیت کی گواہی
شعراوی کے نزدیک اللہ کی یہ گواہی کہ اس کے سوا کوئی معبود نہیں، ہر مخلوق کی گواہی سے پہلے ہے، ذات کی اپنی گواہی سب سے مضبوط ہے، اور اللہ کا علم باریک ترین چیزوں کو بھی گھیرے ہوئے ہے ۔الشرك
As the extract presents Ibn Qayyim's view, shirk is the gravest wrong; calling on the dead, seeking their intercession and making them intermediaries are among its doors; and intercession is granted only by God's permission and acceptance, not by taking intercessors.إسلام الكون (الطوع والكره)
Sha'rawi holds that all that is in the heavens and the earth has submitted to God, willingly or unwillingly. For beings not under obligation, willing submission is the obedience of subjection, and unwilling submission is what the human has no choice over, such as birth, death and sickness. He holds that the chosen submission of the believer is to match God's law by doing and refraining, and that the universe is in harmony when the human is in harmony with it. He rejects reading unwilling submission as compulsion in religion.فرشتوں کا آدم کو سجدہ
شعراوی کے نزدیک آدم کو سجدہ اللہ کے حکم کی اطاعت تھا نہ کہ آدم کی عبادت، عبادت حکموں کی بجا آوری اور منع کردہ چیزوں سے رکنے کا نام ہے، سجدہ کرنے والے وہ فرشتے تھے جن کا انسان سے کام تھا، اور ابلیس نے حکم کو حکم دینے والے کے سامنے رد کیا، جو کفر ہے ۔ہلاکت کی سنت: قوموں کی سزا
شیخ عمر عبدالکافی کے بیان کے مطابق سرکش قوموں پر اللہ کی سزا: آندھی، چیخ، زلزلے اور آتش فشاں؛ زلزلے کو سائنس اور الٰہی یاددہانی کے درمیان دیکھنا؛ اور انفرادی گناہوں کو راستے سے انحراف سمجھنا۔ شیخ کی رائے درج ہے، میوزیم اس کا فیصلہ نہیں کرتا۔طاعة ولاة الأمر وترك الخروج (في العقيدة الطحاوية)
al-Tahawi's position: no rebelling against the imams and rulers even if they are unjust, obeying them is part of obeying God so long as they do not command disobedience, and the pilgrimage and jihad continue with them.التبري من الصحابة عند الشيعة الإمامية
Twelver Shi'i sources, as the author quotes them, hold that most Companions apostatised after the Prophet, except a few, and require disavowal of Abu Bakr, Umar, Uthman, Mu'awiya and the Prophet's wives. Presented here with the Sunni rebuttal (the Companions' adala and the prohibition of insulting them) and the author's account of what Ali and the imams of the Prophet's family are reported to have said.التفويض في الصفات
Affirming the words of the attributes in the Qur'an and the Sunna while not inquiring into their manner, and delegating knowledge of their reality to God, as Ibn Qudama sets out in Lum'at al-i'tiqad; Sunni scholars differ on whether the early generations denied knowledge of the meaning or only of the manner.تکفیر
Takfir is declaring a Muslim to be an unbeliever; the Kuwaiti Fiqh Encyclopedia devotes a section to the rulings on takfir and takfir of a Muslim, treating it as among the gravest and most restricted of judgements.تنقل الأرواح
The doctrine al-Mas'udi reports from the early Greek and Indian philosophers — Plato among them — that the soul is a self-knowing, body-managing substance whose 'death' is its managed passage from body to body.التقية
Taqiyya — the Shi'i doctrine of protective dissimulation: 'nine-tenths of religion is taqiyya' in al-Kulayni's report; the secret system by which imams' followers concealed their designs, and which generated the esoteric reading of speech.التقوى
That the servant sets between himself and what he fears a guard to shield him — his taqwa of his Lord being a guard against what he dreads of His anger, displeasure and punishment, namely doing His obedience and avoiding disobedience; this is Ibn Rajab's root definition in the commentary on 'fear God wherever you are'; taqwa is ascribed to God's name as the guarding against His wrath — the greatest of what is guarded against — and to His punishment like the Fire and His time like the Day of Resurrection; complete taqwa includes doing the obligations and leaving the forbidden and the doubtful, its highest degree adding the recommended and leaving the disliked; among the early generations: Umar ibn Abd al-Aziz held taqwa is not fasting the day or praying the night but leaving what God forbade and performing what He imposed, Talq ibn Habib that it is working in obedience upon light from God hoping His reward and leaving disobedience upon light fearing His punishment, Abu al-Darda' that its perfection is guarding to an atom's weight until some of the lawful is left as a screen from the unlawful, al-Thawri that they were called muttaqun for avoiding what need not be avoided, and Ibn Masud glossed 'fear God as He should be feared' as being obeyed and not disobeyed, remembered and not forgotten, thanked and not denied; taqwa is God's counsel to the first and the last and His messenger's bequest to his community — he counselled the commander of every expedition with it, told Abu Dharr 'I counsel you with taqwa, for it is the head of the whole matter', and the pair 'taqwa of God and good character' is what most admits people to Paradise.تصویر (تصویر بنانا اور رکھنا)
Tasweer is making an image; a likeness is what matches a thing and reproduces its form, three-dimensional or flat, and may be fleeting, like a reflection or a shadow. Making images of man-made objects is lawful by agreement; of inanimate creation, lawful unless made for worship; of plants, lawful by the majority (Mujahid alone forbade fruit-bearing trees). The prohibition concerns images of living beings. On images of humans and animals the jurists give three views; one permits them except a worshipped idol, another permits flat images but forbids three-dimensional ones with shadow when complete in limbs, and the entry proceeds to the third.تطیّر (بدشگونی)
Tatayyur is taking an omen of ill luck from a bird or the like, which Islam abolished. Whoever believes the sight causes the outcome has committed unbelief; whoever feels dread but trusts God is not harmed. A good omen is lawful, and good opinion of God is commanded.التوفّي (معنى الأخذ التام وتوفّي الأنفس)
Sha'rawi holds that the root tawaffa basically means taking a thing in full. Death and sleep are two of its senses. He separates death from killing, since killing breaks the body while death takes the soul and leaves the body whole, and he reads the verse addressed to Jesus in Al Imran 55 through this sense, adding that the Arabic 'and' does not imply order between the events.توفیق اور خذلان
شیخ عمر عبدالکافی توفیق کی تعریف یہ کرتے ہیں کہ اللہ بندے کو اپنے نفس کے حوالے نہ کرے، اور خذلان یہ کہ اللہ اسے اس کے نفس کے حوالے کر دے۔ ان کے بقول ہر بھلائی اللہ کی توفیق سے ہے اور ہر برائی اس کے خذلان سے، اور جب اللہ کسی سے محبت کرتا ہے تو اس کے دل میں توفیق کا بیج بوتا ہے۔التوحيد
Affirming that God is one and without partner or likeness; al-Tahawi opens his statement of the creed with it, saying God is one with no partner, nothing like Him and no god but Him.الأئمة الاثنا عشر عند الشيعة الإمامية
Twelver Shi'i doctrine that the imamate passes by explicit designation (nass) of God through the Prophet, through twelve named imams from Ali ibn Abi Talib to Muhammad ibn al-Hasan. The author lists the imams and rebuts the scriptural and hadith arguments used for the doctrine.اصول دین
Usul al-din is the term for what Muslims believe and hold as religion before their Lord; commentators on the Tahawiyya explain the text's purpose as 'setting out what they believe in the fundamentals of the religion and hold before the Lord of the worlds'.اللہ کا وعدہ
اللہ کا وعدہ جیسا کہ شیخ عمر عبدالکافی نے سلسلہ «الفوز المبین» کے دسویں درس میں پیش کیا: اللہ ہر وعدے سے سچا ہے اور مومنوں سے جنت کا اس کا وعدہ حق ہے؛ باپ اور بیٹے کی مثال؛ آیت میں ماضی کی صورت کا مطلب؛ مومن کو وعدے پر کیا چیز مطمئن کرتی ہے؛ اور اللہ کے وعدے کا لوگوں کے اپنے وعدوں کی پاسداری سے موازنہ۔وحدة أصل الدين عند الرسل
Wajdi holds that Islam, in its social and creedal foundations, is not a new religion but the one revealed to Noah and the prophets after him, and that differences among religions come from the distortion of what was sent down. He also reads the trust of God's vicegerency on earth as open to any people who command right and forbid wrong, not limited to one race. This is the author's view and is attributed to him.الزندقة
Zandaqa — the accusation of freethinking/heresy that ran through the first Abbasid era, levelled truly and falsely; Ahmad Amin frames the struggle between doubt and faith as an all-out war fought by ruse, sword and disputation alike.زيارة القبور
Visiting graves is lawful for the sake of remembering the hereafter, greeting those buried and praying for them, as the Prophet allowed. Visiting in order to pray there, circle the grave or seek help from its occupant is, in Ibn Qayyim's view as the extract presents it, an innovation and a form of shirk.الظلم
Injustice (zulm) for many scholars is placing things outside their place; others defined it as disposing of another's property without permission — a sense transmitted from Iyas ibn Mu'awiya — which makes it impossible for God since all He does is disposal within His own dominion, in the manner of Abu al-Aswad al-Du'ali's answer to Imran ibn al-Husayn on the divine decree; commenting on 'I have forbidden injustice to Myself' in the sacred hadith, Ibn Rajab explains it as His restraining injustice from His servants, noting that on the first definition the hadith shows God is able to commit injustice but does not, out of grace, bounty, generosity and beneficence, and that His creating His servants' deeds — injustice among them — does not attribute injustice to Him, since He is described only by His own acts; he transmits a report halted at Ubayy ibn Ka'b and similarly from Ibn Masud and Zayd ibn Thabit — 'were God to punish the people of His heavens and His earth He would do so without injustice to them' — while flagging its chain; the injustice forbidden between servants is of two kinds: injustice to one's own soul, whose greatest form is association — 'association is indeed a tremendous injustice' (Luqman 13) — then sins great and small, and injustice to others, the subject of 'I have made it forbidden among you', witnessed by the Farewell Pilgrimage sermon declaring blood, property and honour sacred, by Ibn Umar's 'injustice will be darknesses on the Day of Resurrection' and by Abu Musa's 'God grants respite to the wrongdoer until, when He seizes him, He does not let him escape'.
گروہ
الإباضية
The Ibadiyya — followers of Abdallah ibn Ibad, the one Khariji branch to survive, in North Africa, Oman, Hadramawt and Zanzibar, with a kalam touched by the Mu'tazila and a fiqh of its own.الإمامية
The Imamiyya — with the Zaydiyya one of the two surviving branches of Shi'ism; its chief division the Twelvers, and the Ismailis the branch tracing imamate through Isma'il to the hidden imams and the Fatimid da'wa.الخوارج
The Khawarij — a sect whose doctrine turns on kufr and iman like the Murji'a but in the opposite direction; per al-Ash'ari's Kitab al-Farq, what unites them is takfir of Ali, Uthman, the people of the Camel and the two arbitrators, and the duty of rising against unjust rulers.المرجئة
A sect holding that faith is speech without deed, that it neither increases nor decreases, and that people do not differ in it; the book describes their view as it relays it from the People of the Sunna, and rules it void. Ahmad Amin presents the question from the inside: the basis of irja' is how faith is defined. Religion has three elements, assent of the heart, profession of the tongue and action of the limbs. Some Murji'a confined faith to assent of the heart, arguing that iman means tasdiq in the lexicon; others made it two pillars, assent and profession, and they nearly all agree that deed is no pillar of it. Irja' began simple and naive in the Umayyad period, and as doctrines grew philosophical in the Abbasid age, irja' became philosophical too.المعتزلة، وعند أبي بكر بن الإخشيد كما في الفهرست أن اسم الاعتزال حدث بعد الحسن البصري إذ اعتزل عمرو بن عبيد مجلس قتادة فسماها قتادة المعتزلة فأظهر عمرو تقبله وقال إن الاعتزال وصف مدحه الله في كتابه {cite:fihrist-ibn-al-nadim p. 557}
A kalam sect that holds the views of the Qadariyya, denies the punishment of the grave, intercession and the Pool, and holds that people's deeds are not in the Preserved Tablet; the book describes their doctrines as it relays them, and their own words have not yet been added. According to al-Mas'udi, the Mu'tazila of Basra and Baghdad agreed on five principles: tawhid, that God is not like things, neither body, accident, element, part nor substance, and is not perceived by the senses in this world or the next; justice, that God does not will corruption and does not create people's acts, which they perform by the power He gave them; the promise and the threat, that He does not forgive the grave sinner without repentance; the intermediate position, that the grave sinner is neither believer nor unbeliever but is called a sinner, and it is by this principle that the Mu'tazila were named; and enjoining good and forbidding evil, by the sword or less, with no distinction in their view between fighting the unbeliever and fighting the sinner. Whoever holds these five principles is a Mu'tazili. The Mu'tazila held that the imamate is a choice of the community, not a designation by God of a named man, and that it is permissible among Quraysh and among others of probity; they cited Umar's remark that, had Salim, freedman of Abu Hudhayfa, been alive, no doubt would have troubled him and he would not have entrusted the matter to the council. Al-Mas'udi also records that the Mu'tazila agreed on five principles, and that whoever holds them is a Mu'tazili, while one who holds most or fewer does not merit the name: tawhid, justice, the promise and the threat, the intermediate position, and enjoining good and forbidding evil; it is from this last principle that the name al-i'tizal came.القدرية، وعند البلخي في الفهرست أول من تكلم في القدر والاعتزال أبو يونس الأسواري المعروف بسنسويه رجل من الأساورة وتابعه معبد الجهني ويقال إن سليمان بن عبد الملك تكلم فيه {cite:fihrist-ibn-al-nadim p. 557}
A sect to which is ascribed the view that people have capacity (istita'a) and will over their acts, and that their knowledge of those acts does not precede God's knowledge; the book describes their view as it relays it, and compares it with the doctrines of the People of the Book and the Magians.
سوال
تصنیف
العقيدة الطحاوية
A short statement of the creed of Ahl al-Sunna wa'l-Jama'a by Abu Ja'far al-Tahawi, who presents it as the creed of the jurists of the community Abu Hanifa, Abu Yusuf and Muhammad ibn al-Hasan; about 134 articles from tawhid to a warning against sects.العقيدة الواسطية
A statement of the creed of Ahl al-Sunna wa'l-Jama'a written by Ibn Taymiyya in 698 AH at the request of one of the judges of Wasit, which was discussed at a session in Damascus in 705 AH.خطبة الوداع
The sermon delivered at Arafat on 9 Dhu al-Hijja 10 AH and repeated in substance at Mina on the Day of Sacrifice: sanctity of life, property and honour; the abolition of pagan vengeance and usury; counsel on women; the sufficiency of the Book of God; no prophet after him; and the witnessed testimony 'O God, bear witness'.لمعة الاعتقاد
A short statement of the creed of Ahl al-Sunna on the way of the early generations by the Hanbali Muwaffaq al-Din Ibn Qudama al-Maqdisi, running from God's attributes, speech and vision to belief in what the Prophet reported, the Companions, the caliphate and avoiding innovators.مقالات الإسلاميين واختلاف المصلين
A book by Abu al-Hasan al-Ash'ari setting out the positions of the Muslim sects and the theologians, whose first volume closes with a report of the position of the hadith scholars and Ahl al-Sunna that he then says he holds.رسالة التوحيد
A treatise on the science of Tawhid by Muhammad Abduh, with an introduction by Muhammad Imara in the Dar al-Shuruq edition. It covers God and His attributes, humanity, prophecy and the Qur'an, and the editor counts it among Abduh's most important texts.شرح الطحاوية في العقيدة السلفية
A long commentary on the Tahawi creed by Ibn Abi al-Izz al-Hanafi that, at each article, reports the positions of the sects and schools and discusses them.
کیا چیز غائب ہے؟ ہمیں بتائیں · موضوع اس وقت کھلتا ہے جب اس کی جائزہ شدہ رہنمائی، 10 سوالات، 5 اقسام میں 25 اندراجات، اور کئی روایات اور خطوں کی آوازیں ہوں۔