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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.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 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.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.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.
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.
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.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.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).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'.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.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 books, meeting Him, His messengers and the resurrection; al-Bukhari's chapter heading on the branches of iman states that it is speech and action, which increases and decreases.الإسلام (الدين)
The name of the religion the Prophet Muhammad taught; in the best-known 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.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.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.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.الكسب والاستطاعة
al-Tahawi's statement that the acts of servants are by God's creation and the servants' acquisition, and his distinction of two kinds of capacity: the one that comes with the act, and capacity in health and means which precedes it.خلق القرآن
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.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.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.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'.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.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.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.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.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.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.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.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
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}
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}
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.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۔