New English Commentary on Al-Aqida Al-Tahawiyya

Alhamdulillah, after many years of waiting this book is finally ready for a first print. I hope to have this printed some time next week Insha Allah.  Kindly send in your comments and suggestions quickly. Please contact me should you require a hard copy.

Update: Contents page has been added.

Update: The book has been ‘printed’. Copies are available at R50 a copy (South Africa) and $10 international. If you require a copy please email Dar_al_Hikmah at Yahoo dot co dot uk.

Fortune-tellers popular in Islamic Iran

Clerics in the Islamic Republic of Iran frown on the practice, but Nazanin says she has more customers than ever wanting their fortunes told.
Sitting behind a computer in her Tehran apartment, she predicts the future based on her knowledge of jyotish – the science of light – a practice related to astrology which she said is thought to have originated in ancient Persia.


Thinking of Allah in the Sky?

A senior spiritual aspirant wrote,

‘Most of the time I am attentive (of Allah). However, a doubt pesters me all the time. That is, with this attention (towards Allah) spontaneouly my thoughts are directed (upwards) towards the sky.  I understand that I am exempted for such an unintentional thought, but its presence bothers me. May be it is from a (hidden) sub-section of unbelief (kufr). Please, prescribe some treatment for it if necessary.’

Hakim al-Umma Shaykh Mawlana Ashraf ‘Ali Thanawi (may Allah have mercy on him) replied,

“Peace and blessing be on you.

Allah, Most High is free from been given a direction.

However, His most selected effulgences (tajeliyat) have a special relationship with His Throne (’arsh). It is for this reason thoughts of Him direct one’s attention insticntively upwards. This is based on a reality and there is nothing of unbelief (kufr) in it.”

Tarbiyet us Salik, volume 2, page 1126

Taken from Ashrafiya Blog

Aqida of Tuan Guru

Tuan Guru, meaning “Esteemed Master”, was the title of Shaykh ‘Abdullah [d.1807], a prince and Islamic scholar who hailed from the Ternate islands in eastern Indonesia. He was born in the early 1700’s and was the son of Prince ‘Abdussalam, who himself was a qadi , or Islamic judge. His family traced their descent directly to the Holy Prophet, the Salutations and Peace of Allah be upon him. Tuan Guru was given a thorough training inthe various branches of Islamic knowledge and proved himself expert in Qur’an,hadith,‘aqidah, fiqh and taswwuf.

The seventeenth and eighteenth centuries in Indonesia were marked by frequent battles between the colonising Dutch and the Muslim inhabitants of that land. In the process,the Dutch exiled a number of leaders, who they viewed as a threat to their continuing expansion, to far flung outposts such as Cape Town. Tuan Guru was one of these exiles and was incarcerated on Robben Island from 1781 to 1793. While on Robben Island he wrote his compendium of Islamic knowledge – often called the M‘arifat al-Islam
[Knowledge of Islam] – which consists of a number of writings on hadīth, fiqh, supplications, amulets, transcriptions of parts of the Qur’an and ‘aqidah. The compendium is a testament to the Tuan’s phenomenal memory and his tremendous grounding in the classical disciplines of Islam.

Download Full Article from Commentary on Umm al-Barahin
Shaykh Abdullah al-Malali


Using derived words to describe Allah Most High

It is interesting to note that there is a difference between the Names of Allah and His attributes. See email below From: Sunna-Principles Answered by GF Haddad.

wa al-salam

– – – – –



As-Salamu `alaykum:

> In the tafsir of ayat 37 – 39 of Surat ul-Baqarah, Mawlana Mufti Muhammad
> Shafi (rahmatullahi alayh) says in his Ma’ariful Qur`an, while discussing
> the sifah of Allah, al-Tawwab: “There is another word, Ta’ib which also
> means ‘one who returns’, but it is not permissible to use this word with
> reference to Allah. For, in the case of Allah, only those nouns,
> adjectives and epithets are permissible which have been used in the Holy
> Qur’an and the Hadith – all other words are disallowed, no matter what
> their lexical meanings are.” However, Imam Yusuf Kavakci (hafidhuhullah)
> of the Islamic Association of North Texas, in his lessons on al-Fiqh
> al-Akbar, said that a majority of the ‘ulama` believe that the sifat of
> Allah are tamthili (more) and not t’adadi (counted), as the Wahhabis
> believe, and they can therefore be used even if not explicitly mentioned
> in the Noble Qur`an and Hadith. Has there been a historic difference of
> opinion on this subject? What is the basis for the scholars’
> usage
> of sifat dhatiyyah and sifat thubutiyyah (and other words which were
> derived from the sifat of Allah and the descriptions of Him in the texts)
> in many works of ‘aqidah?

Imam al-Bayhaqi in al-Asma’ wal-Sifat said that the Divine Names were
more than 99 and Ibn al-`Arabi al-Maliki in his commentary on Imam
al-Tirmidhi’s Sunan said their number was without limit. However, this
does not mean that we can guess what these Names are or estimate or
derive them etymologically. Hence, the Consensus of the Sunni scholars,
and at their forefront the Ash`aris and Maturidis, is that these Divine
Names are Divinely ordained and that whatever such Names we know, we can
only know through revelation, i.e. through the Qur’an or Sunna. This is
the background for the discussion of al-ta’ib as opposed to the Divine
Name al-Tawwab.

Al-Tawwab is a Divine Name which is the lexical emphatic participle form
of ta’ib, which is the present participle form of taba which means here
to relent. However, Imam al-Qurtubi in al-Asna fi Sharh Asma’ Allah
al-Husna (1:412) quoted the early linguist Abu al-Qasim al-Zajjaji’s
commentary that we cannot use al-ta’ib for Allah Most High because it
was not conveyed to us through the Qur’an or Sunna, just as we cannot
use other participles derived from verbs, for example al-mutabarik,
although we do use Muta`al, because al-mutabarik was not conveyed to us
whereas al-Muta`al was.

As for the Sifat or Attributes, there is more leeway as exemplified by
the scholars’ use of the attribute murid, for example, among the seven
main self-attributes (sifat dhatiyya) of Allah Most High, to refer to
irada or the Divine Will, on the bases of the Qur’anic verb arada as in
the verses “When Allah wills (arada) something…” although they did not
turn it into the noun al-murid. And Allah knows best.

GF Haddad