IMAN AND ISLAM

In this book, Itiqad-nama, a hadith sharif will be made sense of in

which the Prophet (sall-Allahu alaihi wa sallam) told about iman

also, Islam. That's what I trust, through the gift of this hadith sharif, the

conviction of Muslims will be finished [strengthened], and accordingly

they will achieve salvation and bliss. Once more, I trust that it will

cause me, Khalid [quddisa sirruh], whose wrongdoings are so many, to be

saved. May Allahu Taala, in whom I have the lovely conviction that

He doesn't really want anything and that His blessings and endowments are so abundant,

furthermore, Who feels sorry for human animals much, excuse this poor Khalid,

whose stock is pretty much nothing and heart so dark, for his unacceptable words,

what's more, acknowledge his damaged demonstrations of love. May Allahu Taala safeguard

us against the disasters of the underhanded, lying Satan [and against being

misdirected by misleading, wrong words and compositions of the adversaries of

Islam] and fulfill us! He is the Most Lenient of the kind

furthermore, the Most Liberal of the liberal.

As expressed by Islamic researchers, each Muslim lady or man

who has become dependable (mukallaf), that is, who has reached

tact (aqil) and pubescence (baligh), has [to recognize and

know Allahu Taala, in other words,] to be aware and have confidence in asSifat adh-Dhatiyya[1]

also, as-Sifat ath-Thubutiyya[2]

of Allahu Taala

accurately. It is this which is fundamentally compulsory (fard) for

everyone. Not to know isn't a reason; it is a wrongdoing. I, Khalid ibn

Ahmad al-Baghdadi, compose this book not to make a demonstration of

prevalence and information over others or to become well known, however to

[1] The six Ascribes that are intended for Allahu Taala's Dhat (Self,

Embodiment) are called as-Sifat adh-Dhatiyya. They are al-Wujud, Allahu

Taala's presence without help from anyone else; al-Qidam, being without a start and

timeless previously; al-Baqa, existing endlessly and never to turn into

nonexistent; al-Wahdaniyya, having no accomplice, equivalent or match in any

regard; al-Mukhalafatun li-l-hawadith, being unlike each

animal in each regard; and al-Qiyamu bi nafsihi, Allahu Taala's

selfexistence, being poor of nothing for everlasting presence. No animal

has any of these six ascribes, nor any connection with them. Some Islamic

researchers said that al-Mukhalafatun li-l-hawadith and al-Wahdaniyya

were something very similar and that the quantity of as-Sifat adh-Dhatiyya was five.

[2] The eight Credits of as-Sifat ath-Thubutiyya are: Hayy (Everliving), 'Ilm (All-knowingness), Sam' (Hearing), Basar (Seeing), Qudra

(Supremacy), Kalam (Discourse, Word), Irada (Will), and Takwin

(Inventiveness). Every one of the eight Credits of Allahu Taala is remarkable

what's more, in a uniform state. No change happens in any of them. In any case, each of

them shifts in its connected quality in animals.

leave an update, a help behind. May Allahu Taala help humble

Khalid and all Muslims with His Power and through His Prophet's

favored soul! Amin.

Everything other than Allahu Taala is known as the mama siwa or

alam. Individuals incorrectly allude to it as 'nature' now. All animals

were nonexistent. Allahu Taala is the Person who has made them

all. They all are mumkin (that which might appear out

of nonexistence and may become nonexistent while being existent)

what's more, hadith (that which appeared while being

nonexistent). The hadîth Sharif, "Allahu Taala was existent,

whatever else was nonexistent," communicates this.

A subsequent proof appearance that animals are hadith is the reality

that they are changing and changing constantly. Everything is

changing[1]

; nonetheless, something qadim (without a start)

ought to never show signs of change. Allahu Taala's Dhat (Self, Embodiment) and

Credits are qadim and they won't ever change. The progressions in

animals, their changing to each other, can't come

from the timeless past. They ought to have a start and come into

presence from components or substances, which probably been

made out of nonexistence.

One more proof for the way that the Universe is mumkin,

that is, it might appear out of nonexistence, is that

animals are hadith; that is, they have been appearing

from nothing.

There are two creatures: the mumkin and the Wajib.

[2]

If by some stroke of good luck the

[1] In the Universe, the condition of substances changes in actual occasions. In

synthetic responses, the pith or construction of substances changes.

We see articles or substances quit existing and changing into other

substances. Today, in nuclear changes and atomic responses, which

have been found as of late, the matter or component additionally stops to

exist and transforms into energy.

[2] Wujud signifies 'presence, being.' There are three sorts of presence.

The first is Wajib alwujud, the Fundamental Presence, consistently

exists, has never been nonexistent, nor quit existing in the

never-ending future. Just Allahu Taala is Wajib al-wujud. The second

one is mumtani alwujud, which can't exist. It would be ideal for it to constantly be

nonexistent. Such is an accomplice to Allahu Taala; that is, another god

accomplice to Allahu Taala or looking like Him can never exist. The third

one is mumkin al-wujud, that might exist. So are the

Universe, all animals with practically no special case. Something contrary to wujud

is adam (non-presence). All animals were in adam, were

nonexistent, before they appeared.

mumkin existed, or on the other hand in the event that Wajib al-wujud didn't exist, nothing would

exist.

[1]

Hence, the mumkin couldn't appear

or on the other hand continue being all alone. In the event that some power had not impacted it, it

would have consistently stayed in nonexistence and could never have

appear. Since a mumkin couldn't make itself; it

proved unable, normally, make other mumkins, by the same token. That which has

made the mumkin must be Wajib al-wujud. The presence of the

universe shows that a maker who made it from nothing exists.

Thus, the Special Maker of all that are mumkin, the animals, is the

just Wajib al-wujud without being hadith or mumkin, however consistently

existent and qadim (timeless). 'Wajib al-wujud' implies that its

presence isn't from something different however from itself, that is to say, it is

continuously self-existent and isn't made by another person. Were this

not the situation, then, at that point, it would need to be an animal (mumkin and

hadith) made by another person. This is in opposition to what is

concluded previously. In Persian 'Khuda' (utilized as a Name for Allahu

Taala) signifies 'consistently self-existent, everlasting' (see the section "Allah

exists and is one" pg. 89).

We see that the classes of creatures are in an astonishing request,

what's more, science finds new laws of this request consistently. The

Maker of this request should be Hayy (Consistently living), Alim (Allknowing), Qadir (All-powerful), Murid (All-willing), Sami (Allhearing), Basir (Divine), Mutakallim (All-talking) and

Khaliq (Maker),

* since death, obliviousness, ineptitude,

impulse, deafness, visual impairment and idiocy are absconds

furthermore, defects. It is unthinkable that such flawed

ascribes be in Allahu Taala Who has made this universe,

this creation in such a request and Who safeguards them against

destruction.

Additionally, we likewise see the above credits of flawlessness in

animals. Allahu Taala made them in animals. If these

ascribes didn't exist in Him, how is it that He could make them in

animals? There was no such thing as on the off chance that these properties in Him, those animals

[1] For it is a change, an occasion, to appear out of

nonexistence, and, as per our insight in material science, for

a change to occur in an item, the article must be followed up on by

an outside power, the wellspring of which needs to go before the item.

[2] These are the eight Sifat ath-Thubutiyya of Allahu Taala. Additionally called

the Sifat al-Hakikiyya, these are the Traits that, other than existing

in Allahu Taala, are to some extent present likewise in animals.

would be better than Him.

[1]

We ought to likewise add that the Maker of these universes of creatures

should have every one of the characteristics of flawlessness and prevalence and

none of the traits of lack, since an imperfect one

can't be Khuda, the Maker.

Beside these sensible confirmations, ayats and hadiths

make sense of plainly that Allahu Taala has the Characteristics of flawlessness.

In this way, questioning it isn't allowable. Question causes mistrust.

The previously mentioned eight Credits of flawlessness are called as-Sifat athThubutiyya. Allahu Taala has each of the eight Ascribes of flawlessness.

There is no imperfection, confusion or change in Him, His Credits or

Deeds. The as-Sifat adh-Dhatiyya and the as-Sifat ath-Thubutiyya

are called Qualities of Heavenliness (Uluhiyya). On the off chance that an individual accepts

that an animal has a characteristic of divine nature, he turns into a

mushrik (one who credits an accomplice or accomplices to Allahu Taala,

it is evade).