The Basic Tenets of The Creeds of Ahl Sunnah wal Jama’a -part 2

The Basic Tenets of The Creeds of Ahl Sunnah wal Jama’a -part 2

Other Names of Al Firqotun Naajiya and Its Definition

After we know that this is the only the group that is saved from being astray, we shall now know about its other names and characteristics so that we can follow it. This group has several lofty names that distinguish it from other groups, among which are: Al-Firqotun Najiyah (the saved group); Ath-Thooifatul Manshuroh (the aided group) ; and Ahl Sunnah wal Jama’a, which bears the meaning as follows.

That this group is the one that is safe from the hellfire, as the Messenger of Allah -peace and prayer of Allah be upon him- had excluded it when he mentioned about the groups that exist among his followers in his saying, “All of them in Hell, except for one group; i.e., one that doesn’t belong to the Hell.” (As we’ve explained earlier)

That this group is the one that adhere steadfastly to the Qur’an and the sunnah, and the belief of the righteous predecessors of the Emigrants and the Helpers (Anshar), as in the saying of Allah’s Messenger -peace and prayer of Allah be upon him-, “Those who are on the path which I and my companions are.” (As explained earlier).

That the followers of this group are those who embrace the beliefs of Ahl Sunnah wal Jama’a. They could be distinguished from other groups in two main things: firstly, they adhere steadfastly to the Sunnah, hence they are named as the holder of sunnah (Ahl Sunnah). It is different from other groups who adhere to each of their own opinions, desires, and the decree of their leaders. Therefore, those groups are not attributed to the sunnah, but to the innovations and misguidance in them, as with the Qadariyya and Murji’a; or to its leaders as with the Jahmiyya, or to its dirty practices as with the Rafidha and the Khawarij. Secondly, they are the jama’a, due to their agreement to adhere firmly to the truth, and their vast distance from splitting and division. It is different from the other groups which disagree to adhere to the truth; rather, they tend to follow only their whims and desire, thus there is no truth in them that could unite them.

That this group is the one that is saved by Allah until the Last Day. because of their perseverance in serving Allah’s religion, Allah will help them, as in His decree, “Believers, if you aid Allah, He will come to your aid ..” (Chapter Muhammad: 7). Therefore, the Prophet -peace and prayer of Allah be upon him- said, “Not one of those who insult and defy them will be able to harm them, until Allah’s decision -may He be Exalted- come while they are still in that condition.” (As explained earlier).

Indeed, Ahl Sunnah wal Jama’a walks upon the clear and strong principles, in its beliefs, deeds, and manners. All of those lofty principles stems from the Book of Allah and the Sunnah of His messenger, as well as the beliefs of the forebears of this ummah, from among the Prophet’s companions, tabee’en, and their loyal followers.

The said principles are summarized in the points below:

The first principle

Believing in Allah, His angels, His books, His messengers, the Last Day, and the good and the bad fate.

1. Believing in Allah

Believing in Allah means testifying the three kinds of tawheed, believe in it, and practice its consequences, of tawheed rububiyya, uluhiyya, and al-asmaa wa ash-shifaat (the names and characters of Allah). As for tawheed rububiyya, it is believing in the Oneness of Allah in everything that He does, of creating, providing sustenances, giving and taking away lives; and that He is the King and the Ruler of all things.

Tawheed uluhiyya means believing in Allah’s Oneness as the sole object of every thing His slave does, in which they intend to get closer to Allah in ways that He approves, such as praying, fearing Him, rojaa’ (wishing for His favors), love, slaughtering, oath, isti’aanah (seeking for aid), al-istighotsah (seeking for help), al-istiadzah (seeking for protection), prayer (salat), fasting, hajj, donating in Allah’s Cause, and every thing that is allowed in shari’a and ordered by Allah, along with avoiding the practice of setting any rivals to Him, of the angel, prophet, wali, or other beings.

As for tawheed al asma wash shifaat, the meaning is to assign whatever Allah and His messenger had assigned for Him, both in His names and characters, and purify Him from any flaw and weakness, as Allah and His messenger had purified Him from it. The beliefs come without doing any analogy, equating, distorting, and misinterpreting of those names and characters, as Allah the Glorified and Exalted declared,

“Naught in the universe is like Him. He is All-Hearing, All-Seeing.” (Chapter Asy Syuro/The Consultation: 11)

And He also said,

“Allah has the most excellent names. So call on Him by His names ” (Chapter Al A’raf/The Height:180)

2. Believing in His angels

I.e., justifying the existence of the angels, and that they are one of the many creations of Allah, created from light. Allah created the angels in order for them to worship Him and carry out His orders in this world, as in Allah’s decrees,

“Those whom they so designate are only His honoured servants. They do not outstrip Him in speech and only act as He commands.” (Chapter Al-Anbiyaa/The Prophets: 26-27)

“…Who appointed angels as His messagebearers, having two, three, four wings. He adds to His creation whatever He pleases. Verily Allah has power over everything.” (Chapter Faathir/The Originator:1)

3. Believing in His holy books

I.e., justifying the existence of Allah’s books and all of its contents, of guidance and light, and believing that the creator of those books is Allah, as a guidance to all mankind. And that the greatest of those books were three, the Torah, the Gospel, and the Qur’an, and among these three great books, the greatest book is the Qur’an, which is the greatest miracle of all. Allah declared,

“Say: “Surely, if mankind and jinn were to get together to produce the like of this Qur’an, they will never be able to produce the like of it, howsoever they might help one another.” (Chapter Al Isra’/The Night Journey:88)

Ahl sunnah wal Jama’a believes that the Qur’an is Allah’s decree ; and it is not a creation, be it its letter or its meaning. This belief is different from the sects of Jahmiyya and Mu’tazila, which believe that the Qur’an is a creation, both its letter and meaning. It is also different from the belief of the Asyaa’irah and the likes of them, who claim that Allah’s decree is only in its meaning, whereas the letter is creation. According to ahl sunnah wal jama’a, both opinions are wrong, based on Allah’s decrees,

“And if any of those who associate others with Allah in His Divinity seeks asylum, grant him asylum that he may hear the Word of Allah,(The Qur’an) ” (Chapter At Tawba/The Repentance:6)

They want to change the command of Allah.” (Chapter Al Fath/The Victory:15)

4. Believing in the Messengers

I.e., justifying the existence of all of the messengers, both those whose names Allah mentioned and those who didn’t, from the first to the last one, and the lattermost of them was our prophet, Muhammad – peace and prayer of Allah be upon him-. It also means that we must believe in Allah’s messengers in general, and believe in our Prophet in particular, also believe that he was the lattermost of the prophets and messengers, no other prophet or messenger after him. Thus whosoever believes in messengers with a different kind of belief, has committed infidelity (kufr act). We should not neglect nor being excessive in fulfilling their (the messengers,-ed) rights, and we also should keep ourselves distinct from the jews and the christians who were being excessive in regarding their messengers, to the extent that they acclaimed and treated the messengers as they would their Lord (Allah). Allah decreed,

” The Jews say: “Ezra (‘Uzayr) is Allah’s son,” and the Christians say: “The Messiah is the son of Allah.”(Chapter At-Taubah/The Repentance : 30)

While the sufis and the theologian acted in opposite, since they demeaned and insulted the rights of the messengers and prioritized their leaders upon them, whereas the idolators and the atheist have refused to believe in all of the messengers. The jews had denied the prophethood of Prophet Jesus and Muhammad -peace and prayer of Allah be upon them both-, whereas the Christians disbelieve in the prophethood of Prophet Muhammad – peace and prayer of Allah be upon him-. And people who believe in some of the messengers while denying the others, have indeed denied all of the messengers. Allah decreed,

“There are those who disbelieve in Allah and His Messengers and seek to differentiate between Allah and His Messengers, and say: “We believe in some and deny others,” and they seek to strike a way between the two. It is they, indeed they, who are, beyond all doubt, unbelievers; and for the unbelievers We have prepared a humiliating chastisement.” (Chapter An Nisaa’/The Women:150-151)

And Allah also declared,

“We make no distinction between any of His Messengers.” (Chapter Al Baqara/The Cow:285)

5. Believing in the Last Day

i.e., justifying everything that will happen after the death, according to the revelations from Allah and His messenger, whether it is about the torment and pleasure in grave, the day of resurrection, the day when all creatures gather in the field of masyhar, the recounting and weighing of human’s deeds, the distribution of book that contains the record of human’s deeds to be received by their right or left hand, about the bridge, as well as the Paradise and th Hell. Beside that, believing in the Last Day comprises the belief to be prepared to face to it by doing as many good deeds as possible while abandoning all evil deeds, along with repenting from it.

Verily, the disbelievers and the dahriyyun have denied the revelation about the Last Day, whereas the jews and the christians believe it but with misconceptions which do not fit the truth. Allah decreed,

“They say: “None shall enter the Garden unless he be a Jew or (according to the Christians), a Christian.” These are their vain desires.” (Chapter Al Baqara/The Cow: 111)

“They say: “The Fire will certainly not touch us except for a limited number of days.” (Chapter Al Baqara/The Cow: 80)

6. Believing in Fate

I.e., believing that Allah knows everything that had happened and that will happen, He had decided and wrote it on the Well-Guided Tablet; and that everything that happens, of good and bad, of kufr, faith, obedience, disobedience, have been desired, decided, and created by Him, and that Allah loves obedience and hates evildoing.

Whereas His slave has power, will, and ability to choose the deeds that will lead them to obedience or disobedience; however, all happens according to Allah’s will and volition. This belief is different from the belief of the Jabariyya which stated that human being are forced to do deeds without choice nor any power, while in contrast, the Qadariyya believed that the slave has his own will that is independent and that he creates his own deed, with will and volition that are independent from Allah’s will and volition.

Allah has strongly refuted those assumptions through His decree,

“but your wishing will not avail unless Allah, the Lord of the Universe, so wishes.” (Chapter At Takwir/The Overthrowing: 29)

Through this verse, Allah has confirmed the existence of willingness in all of His slaves, as a refutation to the Jabariyya that is extreme in one pole, and created it to fit Allah’s will, as a refutation to the Qadariyya.

Believing in fate could yield patience for a slave in facing tribulation, and drive him away from any sin and despicable acts. Further, it could encourage him to work impetuously and distance him from weak, fearful, and lazy attitudes.

The Second Principle

And among the principles of Ahl Sunnah wal Jama’a is that the faith includes words, deeds, and beliefs, which could be increased by doing righteous act, and decreases by evildoings. Hence, faith is not a mere words and deeds without beliefs, which is the faith of the hypocrite; nor that it is a mere recognition and believing without testifying and concrete practicing, because that is the kind of faith of the disbelievers who deny the truth. Allah decreed,

“They denied those Signs out of iniquity and arrogance although their hearts were convinced of their truth. So see how evil was the end of those mischief-makers!” (Chapter An Naml/The Ant:14)

“(O Muhammad), We know indeed that the things they say grieve you, though in truth it is not you whom they give the lie to, but it is the Signs of Allah that these wrong-doers reject. ” (Chapter Al-An’aam/The Cattle:33)

“And We destroyed ‘Ad and Thamud, whose dwellings you have observed. Satan had embellished their deeds for them and had turned them away from the Right Path although they were a people of clear perception.” (Chapter Al-Ankabut/The Spider:38)
Nor that faith is a mere belief in one’s heart, or words and belief without real deed, because that is the faith of the Murji’ah, whereas Allah often mentioned that deed is a part of faith, as in His decree,

“The true believers are those who, when Allah’s name is mentioned, their hearts quake, and when His verses are recited to them their faith grows, and who put their trust in their Lord, who establish Prayer and spend out of what We have provided them. Such indeed are true believers.” (Chapter Al-Anfaal/The Spoils of War:2-4)

” And Allah will never leave your faith to waste. Allah is full of gentleness and mercy to mankind.” (Chapter Al Baqara/The Cow:143)

The Third Principle

And among the principles of Ahl Sunnah wal Jama’a in their creed is that thay do not convict anyone from among the muslims as a disbeliever (infidel) unless he does one of the nullifiers of Islam. As for sins other than shirk which has no clear indication that justifies one who does it as a disbeliever, for example, one abandons the prayer because of his laziness, then he isn’t convicted as an infidel; rather, as an evildoer and thus his faith is not perfect. If he dies before repenting, he will be under Allah’s wish. If He wishes, He’ll forgive him; however, he will not dwell eternally in Hell, as Allah the Glorified and Exalted decreed,

“Surely Allah does not forgive that a partner be ascribed to Him, although He forgives any other sins for whomever He wills. He who associates anyone with Allah in His Divinity has indeed forged a mighty lie and committed an awesome sin.” (Chapter An-Nisaa/The Women:48)

Regarding this matter, the Ahl Sunnah wal Jama’a stands in the middle between the Khawarij who convict people who commit major sins, even if it is not considered as shirk, as disbeliever, and th Murjia who believe that people who commit major sin is no different than a believer with perfect faith, and that a sin/evildoing is invalid with the existence of the faith, as a righteous act is invalid for the disbelievers.

The Fourth Principle

Among the principles of Ahl Sunnah wal Jama’a is that it is compulsory to obey the leader of the muslims, as long as they do not order to commit evildoing; if they do order people to commit it, then we’re not allowed to obey them, but it is still compulsory to obey them in their other decent orders. Allah the Exalted decreed,

“Believers! Obey Allah and obey the Messenger, and those invested with authority among you;” (Chapter An Nisaa’/The Women:59)

And the Prophet -peace and prayer of Allah be upon him- said,

“I order you to fear of Allah Taala, follow your leader although your leader is considered as a slave, ” (It is a part of a hadith from ‘Irbadh Ibn Sariyya, regarding the Prophet’s farewell advice to his companions – peace and prayer of Allah be upon him-)

Ahl Sunnah wal Jama’a sees that disobeying a muslim leader means disobeying the Messenger -peace and prayer of Allah be upon him-, as he said,

“Whosoever obeys the leader (muslim leader) means that he obeys me, and whosoever disobeys the leader, he had disobeyed me.” (Narrated by Bukhari 4/7137, Muslim no. 4 part 12 page. 223, according to the explanation of Nawawee)

Likewise, Ahl Sunnah wal Jama’a sees tnat it is allowed to pray and perform jihad under the command of the muslim leader, advise and pray for their sake and steadfasness.

The Fifth Principle

Among the principles of Ahl Sunnah wal Jama’a is that it is forbidden to rebel against the leader of the muslims when they committed some deviations, as long as it is not an infidelity (kufr). This principle follows the order of Allah’s Messenger -peace and prayer of Allah be upon him- regarding the obligation to obey the leader in decent things and as long as they do not exhibit clear signs of infidelity (being disbelievers). This principle is different with the belief of the Mu’tazila who believe that it is compulsory to separate from the authority of the imam/leader who committed major sin, even though the sin itself isn’t of kufr and they perceive it as a form of enjoining the good and forbidding evil. While in reality, such belief is a major evil in itself since it causes great harms, of riot, tumult, division, and threats from the enemy.

The Sixth Principle

Among the principle of Ahl Sunnah wal Jama’a is that their hearts and tongues never bear any hatred nor insults against the companions of Allah’s Messenger – peace and prayer of Allah be upon him-. Allah the Glorified and Exalted had described this fact of them and praised them in His decree regarding the emigrants and the helpers:

“(And it also belongs to) those who came after them, and who pray: “Lord, forgive us and our brethren who have preceded us in faith, and do not put in our hearts any rancour towards those who believe. Lord, You are the Most Tender, the Most Compassionate.” (Chapter Al Hasyr/The Expulsion:10)

The Messenger of Allah -peace and prayer of Allah be upon him- also said,

“Do not once you insult my companions, for by He in Whose hand my soul lies, had one of you donated gold as large as the mount of Uhud, it will not equal to a handful of goodness that they have, not even a half of it.” (Narrated by Bukhari 3/3673 and Muslim 6/part 16, page 92-93, as explained by Nawawee)

This principle is different from the attitude of the heretics, of the Rafidhah and the Khawarij, who insult and belittle the virtues of the companions.

Ahl Sunnah regards that the caliphs after the Messenger of Allah -peace and prayer of Allah be upon him- were Abu Bakr, then Umar Ibn Khattab, Uthman Ibn Affan, and ‘Ali Ibn Abi Thalib -may Allah be pleased with them all-. Whoever insults one of these caliphs is regarded as more astray than a donkey, since he goes against the verses and agreement of the muslims over their caliphate in this consecutive order.

The Seventh Principle

Among the principles of Ahl Sunnah wal Jama’a is that they love the family of Allah’s Messenger – peace and prayer of Allah be upon him-, which goes in accordance to his will,

“Indeed, I remind you of my family. ” (Narrated by Muslim, 5, part 15, page 180, as explained by Nawawee, Ahmad 4/366-367 and Ibn Abi â Ashim in “As-Sunnah” No. 629).

His family included his wives as the mothers of the believers – may Allah be pleased with them all-. And indeed, Allah had said about them, after He reprimanded them,

“Wives of the Prophet….” (Chapter Al Ahzab/The Clans:32)

Then He admonished them and promised them of great rewards, as He decreed,

” Allah only wishes to remove uncleanness from you, O members of the (Prophet’s) household, and to purify you completely.” (Chapter Al Ahzab/the Clans:33)

Principally, the meaning of his family is the Prophet’s -peace and prayer of Allah be upon him- close relatives, in particular the righteous ones among them. As for his close relatives who disbelieved in him, such as his uncle Abu Lahab, he didn’t have any rights as his family, Allah decreed,

“Destroyed were the hands of Abu Lahab, and he lay utterly doomed. ” (Chapter Al Lahab:1)

Therefore, simply having a close blood-ties and association to the Prophet without piety, as in embracing Islam, doesn’t yield any benefit from Allah. The Messenger of Allah -peace and prayer of Allah be upon him- said,

“O Quraish, redeem yourselves, for I can’t give you any benefit at all before Allah; O Abbas, uncle of Allah’s Messenger, I can’t give you any benefit at all before Allah; O Shofiyya, aunt of Allah’s Messenger, I can’t give you any benefit at all before Allah; O Fatima, daughter of Muhammad, ask me whatever you want from my wealth, but I can’t give you any benefit at all before Allah.” (Narrated by Bukhary 3/4771, 2/2753, Muslim 1 part 3 page 80-81 by Nawawy).

As for the righteous among the Messenger’s relatives, they have the right over us to be honored, loved, and respected, but we are not allowed to treat then excessively, by offering any kind of worship to them. Likewise, believing that they have any ability to give benefit or ward off any harm is wrong, since Allah had declared,

” Say: “Surely neither it is in my power to hurt you nor to bring you to the Right Way.” (Chapter Al Jinn/The Genie:21)

“Tell them (O Muhammad): “I have no power to benefit or harm myself except as Allah may please. And had I knowledge of the Unseen, I should have amassed all kinds of good, and no evil would have ever touched me. I am merely a warner and the herald of glad tidings to those who have faith.” (Chapter Al A’raf/The Height:188)

That’s the Messenger of Allah, and thus, what anyone than him could do? Hence, what some people believe regarding the virtue of the Messenger’s relatives is a wrong belief.

The Eighth Principle

Among the principles of Ahl Sunnah wal Jama’a is that they justify that some of the wali have miracles, i.e., extraordinary things that Allah showed to people through their hands, as an honor to them. It has been mentioned inside the Qur’an and the sunnah.

Whereas the sects that deny the existence of these miracles, among them were the Mu’tazila and Jahmiyya, while basically they denied something that they’ve known. However, we should know that there are people today who are misguided in perceiving the matter of their miracles, to the extent of being excessive, so much so that they include some things which in fact is not miracle, of spells, the works of the magicians, satan, and the liars. The difference between a miracle and other extraordinary thing is clear, since a miracle is an extraordinary thing that Allah shows to His righteous slave, whereas magic is an extraordinary thing that the magician from among the disbelievers and the atheists- used to exhibit, with an intention to misguide people and take away their wealth. A miracle comes from righteousness, whereas magic comes from infidelity and evildoings.

The Ninth Principle

Among the principles of Ahl Sunnah wal Jama’a is that in their reasoning and argumentation, they always follow everything that comes from the Book of Allah, or sunnah of the Messenger of Allah -peace and prayer of Allah be upon him-, externally and internally, and they also follow everything that the companions -of the emigrants and the helpers – practiced in general, and the four, rightly-guided caliphs in particular, as an implementation of Allah’s Messenger will:

“Therefore, holding yourself strongly into my lesson and the lesson of Khulafa Ar-Rasyidin Al-Mahyidin, ” (as explained earlier).

Ahl Sunnah wal Jama’a do not put anyone words before Allah’s decree and His messenger’s saying. Therefore, they received the title of Ahl Kitab was Sunnah. After adopting the Qur’an and the Sunnah as a basis, they follow everything that has been agreed among this ummah. This is what so-called the first basis; i.e., the Qur’an and the Sunnah. Everything that becomes the object of dispute among men, should always be referred to the Qur’an and the Sunnah, for Allah had declared,

“and then if you were to dispute among yourselves about anything refer it to Allah and the Messenger if you indeed believe in Allah and the Last Day; that is better and more commendable in the end.” (Chapter An Nisaa’/The Women:59)

Ahl Sunnah believe that no one is flawless except for the Messenger of Allah -peace and prayer of Allah be upon him- and they are not fanatic to certain opinion, except until it is proven to be in accordance with the Qur’an and the Sunnah. They believe that a mujtahid may be wrong or may be correct in his ijtihad. They are not allowed to perform ijtihad promiscuosly, except for those who have met certain criteria according the people with knowledge.

Their differences in regard to the ijtihadi matters do not necessitate an enmity and severing of relationship between them, as with the fanatics and the heretics. Indeed, they still tolerate a reasonable difference, and they even still love and loyal to one another; some of them still pray behind the others, no matter how different their stances are in subsidiary matter. The heretics, on the other hand, bear enmity towards each other, and accuse anyone who disagree with them as a disbeliever and misguided one.


Along with the principles we’ve mentioned earlier, Ahl Sunnah wal Jama’a always exhibit a noble manner, as a completion to their beliefs.

Among their manners are:

First: they enjoin people to good and forbid the evil, as prescribed in shari’a through Allah’s decree below,

“You are now the best nation brought forth for mankind. You enjoin what is right and forbid what is wrong and believe in Allah. ” (Chapter Ali Imran/The Family of Imram:110)

Those among you who see any bad things happened, he shall change (stop) by his hands. If he is not able to do that, he shall do it with his words (advice), if he still does not have ability to do so, then he shall change it with his heart, and that is the weakest form of iman (belief).’

Once again, enjoining the good and forbidding evil should be restricted to anything that is mentioned in shari’a. While the Mu’tazila draws out this great principle beyond the matter that are written in shari’a, hence they view that enjoining the good and forbidding evil is achieved by abandoning their loyalty to the leader of the believers when they do anything immoral, even though it is not considered as an act of kufr. Ahl Sunnah wal Jama’a, on the other hand, view that it is compulsory to advise them to leave immorality without having to rebel against them. It is done in order to unite their words and avoid division and dispute. Sheikh al Islam Ibn Taimiyya -may Allah have mercy on him- had said: “It is probably unheard of that a group of people goes out against the authority, except that there are more harms that will happen compared to the omission of evil (through the rebellion).”

Second, Ahl Sunnah wal Jama’a upholds the Islamic shari’a, through performing the Friday prayer and other daily prayers in congregation, which distinguishes them from the heretics and the hypocrites who do not perfrom the Friday prayer nor the daily congregational prayers.

Third, they uphold the practice of giving advice to every muslim and help one another in piety and righteousness, as the Prophet – peace and prayer of Allah be upon him- said,

“Religion is an advice. We asked, To whom (the advice), O the messenger of Allah? He said, To Allah, His books, His messenger, leaders of muslim people, and community in general.” (Narrated by Muslim, I/Juz 2 page 36-37, of explanation of Nawawy, Abu Daud 5/49944, and An-Nasaai 7/4197, Imam Ahmad 4/102, from the narration of Tamiim Ad-Dary).

“A believer to other believer is like a building to another, which strengthen each other.” (Narrated by Bukhary 4/6026 and Muslim 6/Juz 16 page 139 of explanation of Nawawy).

Fourth, they stand strong against all odds, being patient during trials and being grateful upon receiving favors and accept it all according to Allah’s rules.

Fifth, they always practice noble manners and do good, treat parents kindly, be kind to relatives and neighbors, prohibit arrogance, vanity, and oppression, which goes in accordance with Allah’s decree.

“Serve Allah and ascribe no partner to Him. Do good to your parents, to near of kin, to orphans, and to the needy, and to the neighbour who is of kin and to the neighbour who is a stranger, and to the companion by your side, and to the wayfarer, and to those whom your right hands possess. Allah does not love the arrogant and the boastful,” (Chapter An Nisaa’/The Women:36)

The Messenger of Allah -peace and prayer of Allah be upon him- said,

“The most perfect faith of a believer belongs to the one with a noble manner.” (Narrated by Imam Ahmad, 13 No. 7396, Tirmidzi 3/1162, Abu Daud 5/4682, and Al-Haitsamy in Mawarid No. 1311, 1926).

We ask Allah the Great and Almighty to make us all a part of them, and not to make our hearts tend to infidelity after His guidance, and peace and prayer of Allah may always be upon our Prophet Muhammad, his family, and companions. Amin.

Reference: “Prinsip-Prinsip â Aqidah Ahlus Sunah Wal Jamaâ ah” (Principles of The Creeds of Ahl Sunnah wal Jama’a) by Sheikh Dr Sholeh bin Fauzan bin Abdullah Al-Fauzan, published by Dar Al-Gasem PO Box 6373 Riyadh

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