Summary of Sunni concepts | 1- Concepts about introductions to belief

0:00 A summary of the concepts of the Ahl al-Sunnah.

0:06 The definition of 'aqidah (creed) and its content.

0:13 Linguistically, the term 'aqidah is derived from the concepts of binding, authentication, firmness, and strong connection.

0:21 As for 'aqidah in Islamic legal terminology:

0:24 It is the firm belief that admits no doubt in the heart of the believer.

0:30 Thus, the Islamic 'aqidah:

0:32 Is that which the heart binds itself to in terms of affirmation and acknowledgment of Allah the Exalted and His Oneness,

0:38 And the obligation of obeying Him,

0:40 And belief in His angels, His books, His messengers,

0:44 And the Last Day, and the Divine Decree.

0:47 These are the six pillars of faith.

0:50 Also included under 'aqidah are the issues of faith, disbelief, and hypocrisy,

0:56 As well as loyalty and disavowal (al-wala' wa al-bara').

0:58 Branching from this is the discussion regarding sects, denominations, and groups.

1:03 Therefore, the concepts in the chapter of 'aqidah will revolve around all these issues.

1:10 The sources of 'aqidah.

1:14 The sources from which the correct 'aqidah is known:

1:19 Are the Book of Allah the Exalted,

1:21 And the authentic Sunnah of His Messenger, peace be upon him.

1:26 Even if they are solitary hadiths (ahad).

1:29 And the consensus of the salaf of the Ummah,

1:31 Meaning that upon which the righteous salaf of the first three generations agreed,

1:37 Which are the preferred generations,

1:39 About whom the Messenger, peace be upon him, informed us when he was asked:

1:44 "Which people are best?"

1:47 He replied:

1:48 "My generation,

1:49 Then those who follow them,

1:51 Then those who follow them."

1:54 Narrated by al-Bukhari.

1:56 As for inspiration, true and righteous visions, and true insight (firasah),

2:03 All these matters are considered nothing more than karamat (divine favors) and glad tidings,

2:08 Provided they conform to the Shari'ah.

2:11 They are not a source for 'aqidah nor for legislation.

2:15 The Islamic 'aqidah is ingrained in human nature (fitrah).

2:21 The correct 'aqidah is ingrained in a person's nature from the moment of birth,

2:28 As the Prophet, peace be upon him, said:

2:31 "Every newborn is born upon the fitrah."

2:35 "Then his parents make him a Jew, a Christian, or a polytheist."

2:40 Agreed upon.

2:42 And in a narration by Muslim:

2:45 "No child is born except upon this religion (millah)."

2:49 "Then his parents make him a Jew or a Christian."

2:53 In the first narration,

2:57 Islam was not mentioned alongside Judaism, Christianity, and polytheism,

3:02 Which indicates that the fitrah upon which the newborn is born is Islam,

3:07 As explicitly stated in the second narration by Muslim:

3:11 "No child is born except upon this religion."

3:16 And in the Qudsi hadith:

3:18 "I created My servants all as monotheists (hunafa')."

3:22 "Then the devils came to them and diverted them from their religion,"

3:26 "And forbade for them what I had made lawful for them,"

3:30 "And commanded them to associate with Me that for which I have sent down no authority."

3:35 The hadith was narrated by Muslim.

3:38 That which indicates from the Noble Qur'an that the Islamic 'aqidah

3:43 Is ingrained in the nature of all humans,

3:46 Is the saying of Allah the Exalted:

3:49 “And (remember) when thy Lord brought forth from the Children of Adam, from their reins, their seed, and made them testify of themselves, (saying): Am I not your Lord? They said: Yea, verily. We testify. (That was) lest ye should say at the Day of Resurrection: Lo! of this we were unaware;” (7:172)

3:57 “And (remember) when thy Lord brought forth from the Children of Adam, from their reins, their seed, and made them testify of themselves, (saying): Am I not your Lord? They said: Yea, verily. We testify. (That was) lest ye should say at the Day of Resurrection: Lo! of this we were unaware;” (7:172)

4:05 “And (remember) when thy Lord brought forth from the Children of Adam, from their reins, their seed, and made them testify of themselves, (saying): Am I not your Lord? They said: Yea, verily. We testify. (That was) lest ye should say at the Day of Resurrection: Lo! of this we were unaware;” (7:172)

4:11 “And (remember) when thy Lord brought forth from the Children of Adam, from their reins, their seed, and made them testify of themselves, (saying): Am I not your Lord? They said: Yea, verily. We testify. (That was) lest ye should say at the Day of Resurrection: Lo! of this we were unaware;” (7:172)

4:17 “Or lest ye should say: (It is) only (that) our fathers ascribed partners to Allah of old and we were (their) seed after them. Wilt Thou destroy us on account of that which those who follow falsehood did?” (7:173)

4:23 “Or lest ye should say: (It is) only (that) our fathers ascribed partners to Allah of old and we were (their) seed after them. Wilt Thou destroy us on account of that which those who follow falsehood did?” (7:173)

4:29 “Or lest ye should say: (It is) only (that) our fathers ascribed partners to Allah of old and we were (their) seed after them. Wilt Thou destroy us on account of that which those who follow falsehood did?” (7:173)

4:34 This is what is known among exegetes and scholars of 'aqidah

4:38 As the covenant taken from the progeny in the loins of the children of Adam.

4:43 This covenant is the fitrah and the 'aqidah ingrained in the human soul before its birth.

4:52 Then this 'aqidah is renewed by the messengers whom Allah sends,

4:57 Not to establish another independent 'aqidah,

5:01 But rather to renew the ancient 'aqidah by reminding people of it,

5:06 Detailing its content,

5:08 And manifesting its requirements of servitude to Allah alone,

5:13 And disavowal of servitude to anything other than Him,

5:16 Along with righteous deeds and upright conduct,

5:20 And directing all of that to Allah alone,

5:23 The Owner of the ancient covenant and pledge.

5:27 Then, based upon this covenant and pledge with Allah,

5:31 All covenants and pledges with humans follow.

5:34 For whoever upholds the first covenant,

5:37 Upholds all other covenants,

5:39 Because upholding them is an obligation by virtue of the first covenant.

5:44 The harmony of human nature with the law of the universe.

5:49 This human nature,

5:54 Is in its origin in harmony with the law of the universe,

5:58 Submitting to its Lord, just as everything and every living thing submits.

6:03 And when a human deviates in their life system from that law,

6:08 They do not merely clash with the universe,

6:11 But they clash first with the nature that is within them,

6:15 So they become miserable, torn, confused, and anxious.

6:19 For Allah, the Creator of the human soul,

6:22 Is the One who sent down this religion and this 'aqidah to it,

6:26 To govern its actions in the universe,

6:29 And He is the Most Knowing of whom He created.

6:32 “Should He not know what He created? And He is the Subtile, the Aware.” (67:14)

6:37 And the fitrah is fixed and does not change.

6:40 The fitrah of Allah upon which He has created people.

6:44 “So set thy purpose (O Muhammad) for religion as a man by nature upright - the nature (framed) of Allah, in which He hath created man. There is no altering (the laws of) Allah's creation. That is the right religion, but most men know not -” (30:30)

6:47 And the religion with Allah is fixed and one.

6:52 “Lo! religion with Allah (is) the Surrender (to His Will and Guidance). Those who (formerly) received the Scripture differed only after knowledge came unto them, through transgression among themselves. Whoso disbelieveth the revelations of Allah (will find that) lo! Allah is swift at reckoning.” (3:19)

6:56 So if souls are distorted away from the fixed fitrah,

7:00 Nothing can restore them except this fixed religion,

7:03 Which is in harmony with the fitrah,

7:05 The fitrah of humans and the fitrah of existence.

7:08 'Aqidah between reason and revelation.

7:12 Clear reason must be in agreement with authentic revelation,

7:18 The Noble Qur'an and the authentic Prophetic Sunnah,

7:22 Since two definitive proofs can never contradict each other.

7:26 And if a contradiction appears between reason and revelation,

7:30 Then either the reason is corrupt and not clear,

7:34 Or the revelation is not authentic.

7:37 And when a contradiction is imagined, revelation is given precedence,

7:41 So it is obligatory to believe what the revelation establishes,

7:44 Even if the intellect is bewildered in understanding it,

7:47 As 'aqidah may come with matters that baffle the intellect,

7:51 But it never comes with what the intellect deems impossible.

7:55 And nothing from the Book or the authentic Sunnah,

7:59 Even if they are solitary hadiths,

8:02 Is contradicted by reason, analogy, intuition, or unveiling (kashf),

8:06 Nor by the statement of a sheikh or an imam,

8:09 And the like.

8:12 Adherence to Islamic terminology in 'aqidah.

8:15 It is obligatory to adhere to Islamic terminology in 'aqidah,

8:21 And to avoid innovated terms,

8:24 And ambiguous terms in 'aqidah,

8:27 Which are susceptible to both truth and falsehood.

8:30 One must inquire about the intended meaning of such terms;

8:33 Whatever is true is affirmed by its Islamic term, and whatever is false is rejected.

8:40 Among the terms circulated by philosophers and those who negate the attributes of Allah,

8:46 Which did not appear in the Book or the Sunnah, are:

8:49 "Body" (jism), "substance" (jawhar), and "spatial location" (hayyiz).

8:53 The duty regarding such terms is to say:

8:57 They did not appear in the Book nor in the Sunnah.

9:01 Rather, we affirm what Allah affirmed for Himself or what His Messenger, peace be upon him, affirmed for Him,

9:09 And we negate what Allah negated and what His Messenger, peace be upon him, negated.

9:15 Just as we negate everything that implies deficiency and declare Allah free from it.

9:21 The perceptions generated by 'aqidah.

9:28 The correct 'aqidah was not ingrained in human nature,

9:32 Except because the human needs it to populate their heart,

9:36 And from it, their perceptions and actions emanate,

9:40 And it provides them with a comprehensive explanation of their life and destiny,

9:44 And of the universe around them,

9:46 And of their relationship and the relationship of the universe to Allah, the Supreme Creator.

9:51 The first perception this 'aqidah generates,

9:55 Is the realization of the reality of the Lord,

9:58 And the reality of the universe in which the human lives,

10:02 Both what they witness in it and what is hidden from them,

10:05 And the reality of the life to which they belong, in its present and its unseen aspects,

10:10 And finally, their realization of the reality of their own self,

10:16 And the purpose of their existence and their destiny.

10:19 Among the most vital perceptions generated by 'aqidah,

10:23 Is taking Allah alone as God,

10:26 And negating divinity from anything other than Allah the Exalted.

10:31 Thus, servitude is to Allah alone, not to anyone else.

10:36 Also among these perceptions,

10:40 Is the realization that judgment belongs to Allah alone,

10:43 And does not belong to any of His servants.

10:46 The 'aqidah also draws for the person goals greater than their own self,

10:51 Broader than their generation,

10:53 And higher and more elevated than their reality.

10:56 It links these goals to the Essence of Allah the Most High,

11:00 From whom the person receives their life system,

11:04 Their methodology of thought and behavior,

11:06 And their rituals of worship.

11:08 And they realize that Allah has surveillance and control over them.

11:13 With all of this, the person,

11:15 Loves their Lord, the Owner of this system, surveillance, and control,

11:21 And shows loyalty for His sake and enmity for His sake,

11:24 And fears Him and guards against His wrath,

11:27 And seeks His pleasure,

11:29 And asks Him for His help in goodness and righteousness,

11:32 And feels shy to confront Him with evil,

11:35 And hopes for His just reward,

11:37 Which compensates them for what they miss in their struggle against evil in this worldly life.

11:44 Also among what 'aqidah generates,

11:47 Is the realization that desires and emotions are governed by 'aqidah,

11:51 Not the other way around.

11:54 Finally,

11:56 This 'aqidah establishes the reality of submission to Allah's choice in every matter,

12:02 As the Exalted said:

12:04 “Thy Lord bringeth to pass what He willeth and chooseth. They have never any choice. Glorified be Allah and Exalted above all that they associate (with Him)!” (28:68)

12:08 “Thy Lord bringeth to pass what He willeth and chooseth. They have never any choice. Glorified be Allah and Exalted above all that they associate (with Him)!” (28:68)

12:10 So no one has the right to suggest anything to Allah,

12:14 Nor to add or subtract,

12:17 Or to amend or alter anything in His creation.

12:20 For Allah is the One who chooses from His creation whom He wills for whatever functions, tasks,

12:27 Duties, and stations He wills.

12:30 If this reality were to settle in the souls of humans,

12:34 People would not be discontent with anything that befalls them,

12:38 Nor would they be arrogant about anything they attain with their own hands,

12:42 Nor would they be saddened by anything they miss.

12:45 For they are not the ones who choose,

12:47 Rather, Allah is the One who chooses.

12:50 This does not mean,

12:52 That they should nullify their intellects, wills, and activities,

12:56 Nor that they should not take the lawful means.

12:59 But it means,

13:01 That they should accept what happens after they have exerted their utmost effort in thinking, planning, and choosing,

13:08 Thus receiving everything that happens to them with contentment, submission, and acceptance.

13:14 For they are only responsible for what is within their capacity,

13:17 And the command and the choice belong to Allah alone.

13:21 Teaching 'aqidah and educating upon it.

13:25 Teaching 'aqidah is not merely providing students with theoretical information,

13:32 To be memorized in the mind until the students present it on exam papers,

13:37 Only to be folded away and forgotten thereafter,

13:40 With no impact on reality.

13:44 For taking 'aqidah in this manner,

13:47 Does not require more than a few months,

13:50 During which the minds are filled with information,

13:53 And the matter ends at that point.

13:56 Rather, teaching it should be a rooting of a creed that the hearts bind themselves to,

14:02 A person is nurtured upon it.

14:05 Through it, deeds and stances are distinguished.

14:08 One strives in its path.

14:11 Until souls are transformed.

14:14 “And fight them until persecution is no more, and religion is all for Allah. But if they cease, then lo! Allah is Seer of what they do.” (8:39)

14:18 Such education,

14:20 Requires a long time and great patience.

14:24 This is what the Prophets and Messengers, peace and blessings of Allah be upon them, undertook.

14:30 As the Almighty said:

14:32 “And verily We have raised in every nation a messenger, (proclaiming): Serve Allah and shun false gods. Then some of them (there were) whom Allah guided, and some of them (there were) upon whom error had just hold. Do but travel in the land and see the nature of the consequence for the deniers!” (16:36)

14:36 "That we worship Allah and avoid the false deities."

14:39 We have in them an excellent example.

14:41 In that they began by calling people to the creed (aqidah).

14:45 And they strove to firmly root it in their hearts.

14:49 Until, once the hearts were filled with the love of Allah and His glorification,

14:53 And with fear of Him and reverence for Him,

14:56 The commands and prohibitions came,

14:58 As well as the lawful and the forbidden.

15:01 They encountered hearts prepared for submission, obedience, and compliance.

15:07 The connection between conduct, ethics, and the creed.

15:11 If a person is nurtured upon the creed as previously mentioned,

15:15 Their conduct in this worldly life becomes linked to this creed upon which they were raised.

15:21 Wherein singling out Allah in worship and receiving guidance from Him,

15:25 Is followed by benevolence toward humanity,

15:28 Seeking the Countenance of Allah and His pleasure,

15:31 And attachment to His reward in the Hereafter.

15:34 Knowing that the servant attains nothing except from the bounty of Allah,

15:38 And spends nothing except from His provision, may He be glorified and exalted.

15:42 Whereas disbelief in Allah and the Last Day is accompanied by,

15:47 Arrogance, pride, stinginess, and greed.

15:51 And the concealment of Allah’s favor and the denial of His blessings.

15:54 Thus, its effects do not appear in benevolence, giving, or spending.

16:00 Because they do not hope for Allah or the Last Day.

16:04 Thus, the creed defines the ethics of faith,

16:08 And the ethics of disbelief.

16:10 Among the clear practical examples,

16:13 Of the connection between the conduct of the believers and the creed,

16:16 Is what Allah the Almighty recounted regarding the followers of the Prophet of Allah, Dawud, peace be upon him,

16:21 And King Talut.

16:24 Those who were certain that they would meet Allah said:

16:30 "How many a small company,

16:34 A small company,

16:37 Has overcome a large company,

16:41 By the permission of Allah."

16:43 And Allah is with the patient.

16:47 “And when they went into the field against Goliath and his hosts they said: Our Lord! Bestow on us endurance, make our foothold sure, and give us help against the disbelieving folk.” (2:250)

16:52 They said, "Our Lord, pour upon us patience,

17:01 And plant firmly our feet,

17:07 And give us victory over the disbelieving people."

17:13 It is as if they, while on the battlefield,

17:16 Were explaining the text of the creed,

17:19 And clarifying how to connect with Allah the Almighty,

17:23 And how to call upon Him and rely upon Him.

17:26 So Allah made their utterances good.

17:29 Focusing on the creed does not mean neglecting what is besides it.

17:37 The call for the necessity of focusing on the creed,

17:41 Does not mean neglecting other aspects of the religion.

17:44 Rather, they must also have a share of attention, teaching, and nurturing.

17:51 For there must be enjoining good and forbidding evil,

17:55 And teaching people the rulings of their religion regarding acts of worship and transactions,

18:00 And warning them against corrupt morals and behaviors,

18:05 And urging them toward virtues.

18:08 All of this proceeds side by side with teaching the creed and nurturing upon it.

18:16 Freedom of belief.

18:20 The saying of Allah the Almighty:

18:23 “Say: (It is) the truth from the Lord of you (all). Then whosoever will, let him believe, and whosoever will, let him disbelieve. Lo! We have prepared for disbelievers Fire. Its tent encloseth them. If they ask for showers, they will be showered with water like to molten lead which burneth the faces. Calamitous the drink and ill the resting-place!” (18:29)

18:25 “Say: (It is) the truth from the Lord of you (all). Then whosoever will, let him believe, and whosoever will, let him disbelieve. Lo! We have prepared for disbelievers Fire. Its tent encloseth them. If they ask for showers, they will be showered with water like to molten lead which burneth the faces. Calamitous the drink and ill the resting-place!” (18:29)

18:30 Does not mean permission for disbelief.

18:33 Rather, it is a threat and a warning of otherworldly punishment for whoever chooses it after the truth has been made clear.

18:39 As evidenced by His saying thereafter:

18:42 “Say: (It is) the truth from the Lord of you (all). Then whosoever will, let him believe, and whosoever will, let him disbelieve. Lo! We have prepared for disbelievers Fire. Its tent encloseth them. If they ask for showers, they will be showered with water like to molten lead which burneth the faces. Calamitous the drink and ill the resting-place!” (18:29)

18:48 “Say: (It is) the truth from the Lord of you (all). Then whosoever will, let him believe, and whosoever will, let him disbelieve. Lo! We have prepared for disbelievers Fire. Its tent encloseth them. If they ask for showers, they will be showered with water like to molten lead which burneth the faces. Calamitous the drink and ill the resting-place!” (18:29)

18:54 “Say: (It is) the truth from the Lord of you (all). Then whosoever will, let him believe, and whosoever will, let him disbelieve. Lo! We have prepared for disbelievers Fire. Its tent encloseth them. If they ask for showers, they will be showered with water like to molten lead which burneth the faces. Calamitous the drink and ill the resting-place!” (18:29)

18:58 It is explicit in its warning and threat.

19:01 And it contains a declaration that disbelief is an injustice to the wrongdoers.

19:06 And Allah, may He be glorified and exalted, does not permit disbelief nor is He pleased with it.

19:11 The Almighty said:

19:13 “If ye are thankless, yet Allah is Independent of you, though He is not pleased with thanklessness for His bondmen; and if ye are thankful He is pleased therewith for you. No laden soul will bear another's load. Then unto your Lord is your return; and He will tell you what ye used to do. Lo! He knoweth what is in the breasts (of men).” (39:7)

19:17 “If ye are thankless, yet Allah is Independent of you, though He is not pleased with thanklessness for His bondmen; and if ye are thankful He is pleased therewith for you. No laden soul will bear another's load. Then unto your Lord is your return; and He will tell you what ye used to do. Lo! He knoweth what is in the breasts (of men).” (39:7)

19:20 However, the lack of permission for disbelief,

19:23 Does not mean compulsion into faith and the true religion.

19:28 For Allah the Almighty has said:

19:30 “There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower.” (2:256)

19:35 And the Almighty said:

19:37 “And if thy Lord willed, all who are in the earth would have believed together. Wouldst thou (Muhammad) compel men until they are believers?” (10:99)

19:42 Compulsion into believing in the truth is not even conceivable,

19:47 Because the place of belief is the heart,

19:50 Which none knows except Allah, may He be glorified.

19:54 Just as part of honoring the human being,

19:56 Is distinguishing them from animals through intellect and will,

20:00 And leaving their affair to themselves regarding guidance and misguidance in belief,

20:05 While holding them responsible for their actions and reckoning them in the Hereafter.

20:10 If it is good, then it is good,

20:12 And if it is evil, then it is evil.

20:14 The absence of compulsion into faith does not conflict with fighting the disbelievers,

20:19 Which is commanded in more than one verse of the Book of Allah the Almighty,

20:24 Such as His saying, may He be glorified and exalted:

20:26 "And fight the polytheists collectively,

20:30 As they fight you collectively."

20:34 And His saying:

20:36 “O ye who believe! Fight those of the disbelievers who are near to you, and let them find harshness in you, and know that Allah is with those who keep their duty (unto Him).” (9:123)

20:41 "And let them find in you harshness."

20:44 The absence of compulsion into faith does not conflict with this fighting,

20:48 Because the purpose of fighting them is to prevent polytheism from appearing in public,

20:53 And to prevent it from being exalted.

20:55 And to enforce the rule of Islam and its laws in the reality of life.

21:00 If the disbelievers comply with that,

21:02 And restrict their polytheism to themselves and do not call others to it,

21:06 And perform their rituals in their temples without display or proclamation,

21:11 And submit to the rule of Allah,

21:13 Then they are not prevented from that,

21:16 Except in the Arabian Peninsula,

21:18 Where they are forbidden from settling.

21:21 And upon them is the jizya (tribute),

21:23 And their reckoning is with Allah.

21:25 It is not hidden that Muslims cannot apply this ruling with this detail,

21:31 Except in a state of might and empowerment.

21:34 As for when they are weak, humiliated, and their rule has vanished in reality,

21:39 Then the dominance will be for disbelief and its misguided methodologies,

21:44 Some of which may allow Muslims to perform their devotional rituals,

21:49 And establish their laws in personal status matters only,

21:53 Without the rest of the affairs of governance and politics.

21:57 The matter of disbelief may intensify, and its followers may be obeyed in different times and places,

22:03 So they may even forbid the devotional rituals of the Muslims,

22:07 And their rulings in personal status matters,

22:10 As happened before,

22:13 And the Christians' establishment at that time of what is called the Inquisition,

22:18 Where they tracked the Muslims and searched for what was in their hearts,

22:23 And forced them to embrace Christianity,

22:26 Otherwise, they would face terrible torture, death, and genocide.

22:32 And as the Communists did during the Bolshevik Revolution,

22:36 In the former Soviet Union,

22:39 And what many Hindus and Sikhs are currently doing in India,

22:43 And the Buddhists in Myanmar,

22:46 And the Chinese Communists in the Uyghur region.

22:51 Moderation in the creed.

22:55 First: The creed of the Muslims is a middle path between what the Jews believe and what the Christians believe,

23:02 In many matters.

23:05 First: The Muslims believed in the Messengers, supported them, honored them, and loved them,

23:11 Without worshipping them or taking them and the righteous as lords besides Allah,

23:17 As the Christians did,

23:19 Nor did they treat them with disdain as the Jews did,

23:22 Who belied the Prophets and killed them,

23:25 And killed those who enjoin justice among the people.

23:29 Second: The Muslims are moderate regarding the lawful and the forbidden,

23:34 They permit what Allah has permitted and forbid what He has forbidden.

23:39 As for the Jews, they forbade upon themselves the abrogation of religious obligations,

23:44 And due to their injustice, the good things were forbidden to them,

23:48 As the Almighty said:

23:50 “Because of the wrongdoing of the Jews We forbade them good things which were (before) made lawful unto them, and because of their much hindering from Allah's way,” (4:160)

23:56 “Because of the wrongdoing of the Jews We forbade them good things which were (before) made lawful unto them, and because of their much hindering from Allah's way,” (4:160)

24:00 As for the Christians,

24:03 Isa, peace be upon him, permitted for them, by revelation from Allah,

24:07 Some of what had been forbidden to the Children of Israel,

24:10 But they exceeded the limits and permitted many of the forbidden things,

24:14 In obedience to their rabbis and monks,

24:17 As the Almighty said about them:

24:19 “Fight against such of those who have been given the Scripture as believe not in Allah nor the Last Day, and forbid not that which Allah hath forbidden by His messenger, and follow not the Religion of Truth, until they pay the tribute readily, being brought low.” (9:29)

24:23 And He said:

24:24 “They have taken as lords beside Allah their rabbis and their monks and the Messiah son of Mary, when they were bidden to worship only One Allah. There is no Allah save Him. Be He Glorified from all that they ascribe as partner (unto Him)!” (9:31)

24:31 Third:

24:32 Regarding the Names and Attributes of Allah the Almighty,

24:35 The Muslims described their Lord with what He described Himself,

24:39 And what His Messenger, peace and blessings of Allah be upon him, described Him with,

24:44 And they did not liken Allah the Almighty to His creation,

24:47 Nor did they strip Him of His attributes, may He be glorified.

24:50 While the Jews—may the curse of Allah be upon them as they deserve—

24:55 Likened Allah to His creation,

24:57 And described Him, may He be glorified, with poverty and stinginess,

25:01 And weariness and fatigue.

25:03 Exalted is Allah far above what they say.

25:07 And the Christians likened the created to the Creator,

25:10 So they deified Isa, peace be upon him,

25:13 And attributed to him creation, provision, and forgiveness.

25:17 Second:

25:18 Just as the creed of the Muslims is a middle path between what the Jews believe and what the Christians believe,

25:25 So too are the Ahl al-Sunnah wal-Jama'ah among the Muslims,

25:29 A middle path in matters of belief between the misguided sects in Islam.

25:34 First:

25:35 The Ahl al-Sunnah wal-Jama'ah are a middle path regarding the Names and Attributes of Allah,

25:40 Between the Mu'attilah (those who deny the attributes),

25:43 And the Mushabbihah (those who liken Allah, may He be glorified, to His creation).

25:48 They describe Allah the Almighty with what He described Himself,

25:52 And what His Messenger, peace and blessings of Allah be upon him, described Him with,

25:56 Without denial, likeness, modality, interpretation, or distortion.

26:03 Second:

26:04 The Ahl al-Sunnah, regarding the issue of Divine Decree (Qadar) and Will,

26:08 Are a middle path between the Qadariyyah (those who deny the decree),

26:11 Who say that Allah does not know things before they happen,

26:16 Or does not decree evil,

26:18 Or deny the will of Allah and His creation of the actions of His servants,

26:23 And the Jabriyyah (the determinists),

26:24 Who deny the servant choice and will.

26:28 The Ahl al-Sunnah are a middle path between these two extremes.

26:32 They believe in the perfect decree and will of Allah,

26:36 And that He, may He be glorified, knows things before they happen,

26:41 And decrees both good and evil.

26:44 However, they do not attribute the description of "evil" to Allah, may He be glorified,

26:48 Because He decrees it according to His perfect wisdom and knowledge.

26:53 And they believe that nothing happens in His dominion, may He be glorified, except what He wills.

26:58 Just as the Ahl al-Sunnah affirm for the servant a capacity, will, and choice for which they are held accountable,

27:05 But all of it is under the power, will, and choice of Allah,

27:10 Which is linked to His wisdom and knowledge, may He be glorified.

27:14 Third:

27:16 The view of the Ahl al-Sunnah wal-Jama'ah regarding the sinful among the Muslims who commit major sins,

27:22 Is a middle path between the Wa'idiyyah (the Khawarij and the Mu'tazilah) and the Murji'ah.

27:28 According to the Ahl al-Sunnah, they are sinners due to their major sin as long as they do not repent,

27:34 But they possess the essence of faith, some of it, each according to their state.

27:39 They are not of complete faith, and they are under the will of Allah;

27:44 If He wills, He punishes them, and if He wills, He forgives them.

27:48 And if they enter the Fire, they are not eternal therein, and their final destination is Paradise.

27:55 And if they repent in this world with a sincere repentance, Allah accepts their repentance,

28:01 And replaces their bad deeds with good deeds, and they become like the righteous believers.

28:07 While the Khawarij declare those who commit major sins to be disbelievers,

28:11 And the Mu'tazilah place them in a position between the two positions,

28:15 That is, between disbelief and faith, yet they share in the eternal punishment of the Fire.

28:21 However, according to the Mu'tazila, they are in a level of the Fire that is less severe than the level of the disbelievers.

28:28 As for the Murji'a, they claim that the faith of the corrupt is like the faith of the prophets.

28:35 They hold that no sin or act of disobedience harms one alongside faith, just as no act of obedience benefits one alongside disbelief.

28:42 This is because, in their view, faith is merely inward affirmation.

28:46 Fourthly, Ahl al-Sunnah hold a middle position regarding the Companions of the Prophet, peace and blessings of Allah be upon him.

28:53 They invoke Allah’s pleasure upon them all and affirm their virtue and precedence.

28:58 They do so based on what the Messenger, peace be upon him, affirmed for them.

29:03 They follow the order of merit he established for them and do not exaggerate regarding any one of them.

29:09 As for the Shi'a Rawafid, they have prioritized Ali, may Allah be pleased with him, over all the Companions.

29:16 They affirmed virtue for only five of the Companions and declared the rest of them disbelievers.

29:23 Some of the Rawafid went to extremes regarding Ali, may Allah be pleased with him, elevating him above the rank of the prophets.

29:30 And among them are those who deified him.

29:34 As for the Khawarij, they declared Ali and Uthman, may Allah be pleased with them both, to be disbelievers.

29:39 They deemed the shedding of their blood to be lawful.

29:41 They did not see any virtue for the rest of the Companions over anyone else.

29:46 In summary, Ahl al-Sunnah wal-Jama'ah occupy a middle position in all matters of creed between all the deviant sects.

29:55 A summary of the concepts of Ahl al-Sunnah.

Summary of Sunni concepts | 1- Concepts about introductions to belief | Concepts (1-12)

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