Knowledge is such an ocean which cannot be obtained by one person. Above every knowledgeable person is another. Therefore, when we are unclear in some matter or Islamic ruling we should say “Allah Ta’ala knows best”. One should not give a ruling without having done sufficient research as he will be answerable for that.
78. We agree with wiping over leather socks (in ablution) whether on a journey or otherwise, just as has come in the Hadiths.
Although this belief seems to be related to Fiqh and not directly to the base of Aqeedah, it has been mentioned for a specific reason.
At the time this book was written, the manner in which one could differentiate between the Shia’s and the Ahle Sunnah Wal Jama’ah was from the Fiqh ruling regarding ‘Masaah ‘Alal Khufayn’ (wiping over the leather socks).
Due to this reason, this belief has been mentioned by the author.
79. 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.
The obligation of Hajj and Jihaad will continue until the end of time. We believe that carrying this obligation is a necessity and mandatory. If these are discharged with the command of, and behind the leader of the Muslims then it is necessary to oblige to the call and not oppose them.
80. We believe in the noble angels who write down our actions, for Allah has appointed them over us as two guardians.
81. We believe in the Angel of Death who is in charge of taking the spirits of all the worlds.
Part of our belief is to believe in the angels of Allah Ta’ala. Disavowing their existence takes one out of the fold of Imaan (faith).
We believe in all of the angels of Allah Ta’ala, known or unknown. From amongst these are Kiraamun and Kaatibeen, the two angels that sit upon our shoulder and write our deeds.
Similarly, we also believe in the coming of the angel Hadhrat Izra’eel Alayhis Salaam. He is in charge of removing the souls of the creation of Allah Ta’ala.
82. 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 the hadiths 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.
Munkar and Nakeer are also the angels of Allah Ta’ala who visit the dead person in his grave. They are the two angels that question man in regards to his religion, the Prophet Sallallahu Alayhi Wa Sallam and as to who his Lord was.
We believe in these angels, and we believe in the punishment within the grave. We accept all the narrations that have come in the Ahadeeth in regards to one’s life inside the grave.
83. The grave is either one of the meadows of the Garden or one of the pits of the Fire.
The Prophet Sallallahu Alayhi Wa Sallam has said “The grave is a garden from amongst the gardens of paradise. Or it is a pit from the pits of hell.”
We accept this narration and believe that a person who is successful in the hereafter will receive a grave that will be like the garden of paradise, and for those who are rejected; their grave will be a pit from the pits of hell. However, it could be the doing of Allah Ta’ala to remove the sins of those he has accepted and give them a small punishment in the grave in order to save them from the punishment of the hereafter. Allah Ta’ala knows bests.
84. We believe in being brought back to life after death and in being recompensed for our actions on the Day of Judgement, and the exhibition of works, and the reckoning, and the reading of the book, and the reward or punishments, and the Bridge, and the Balance.
Once the Trumpet is blown for a second time people will rise from their graves and will stand in the plain of Arafah. Thereafter, when Allah Ta’ala wills, the day of reckoning will commence.
We believe in the book of deeds and that it shall be read in front of its owner. He will be told to confirm as to whether he comminted all of those acts or whether injustice was done upon him.
We believe that the books will be received in the right hands of those who are virtuous and the left hands of those who are truly unfortunate. May Allah Ta’ala save us all. Aameen.
Each and every deed of a person shall be accounted for and no one shall be oppressed in any way or form. He shall receive the reward for smallest act of good he done and so shall it be the same for any sins he committed. All of his deeds will be placed on the scale and then his fate shall be decided.
Once the destination of a person is determined he will have to cross the Bridge. This bridge is known as the “Siraat”. It is said that the bridge is thinner than a hair strand and sharper than the blade of a sword.
Each person will be required to cross that bridge in order to reach his destination. Those who have been written down to be dwellers of Hell will not be able to cross the bridge. A sharp ‘hook’ will rise from beneath the bridge and take them down to the pits of Hell.
Those who have been written down for paradise will be of many types; the people of the highest ranks will cross with ease as opposed to those who have only a few good deeds. The people who have only a few good deeds will struggle to cross the bridge and will drag themselves across as opposed to those who are on a higher rank, so much so, that some will cross over in the blink of an eyelid.
85. 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.
86. Good and evil have both been decreed for people.
Both paradise and hell are the creation of Allah Ta’ala, and He has taken it upon himself to fill both these places. He then created mankind to fill each of these two abodes. Whomsoever he has decreed evil for will enter hell and whomsoever he has decreed good for will enter paradise. Man will act in accordance with what he was created for and through His justice will the abode of man be decided.
87. The capability in terms of 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 the Shari’ah. Allah the Exalted says:
88. People’s actions are created by Allah but earned by people.
89. Allah, the Exalted, has only charged people with what they are able to do and people are only capable of doing what Allah has granted them to do. 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 him to do so.
90. 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.
Allah Ta’ala does not burden a soul to carry out an act which he does not have the capability to discharge. Man does not have power to commit a good deed nor does he have the ability to stay away from sins unless Allah Ta’ala gives him the power to do so.
Allah Ta’ala has written for everyone their actions and their abode. He does whatever He wills and no one can question what He wills. He is the creator of actions whilst we just earn them.