ISLAM, IMAN, IHSAN
The Three Foundations of Faith
JUNE 28 - JULY 23, 2012/1433
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AQIDAH
A
Q
ID
A
H
THE CREED OF
DELIVERANCE
'Aqidat Al-Najaat
By Muḥammad ibn Ja'far
al-Kattānī al-Ḥasanī al-Fāsī
Translated and Taught by
Dr. Umar Faruq Abd-Allah
Muhammad ibn Ja'far al-Kattānī al-Hasanī al-Fāsī
(ca. 1275/1857 – 1345/1927) was a historian,
hadīthspecialist, and prolific author. He was born
in Fez and lived and taught there for most of his
life. In 1332/1913, he moved with his family to
Medina, where he stayed for the next six years.
It was during this time that he wrote this poem,
“The Creed of Deliverance,” at the request of
his
ShaykhMuhammad Ahmad al-Dandarāwī.
In 1339/1920, he moved to Damascus and
remained there until 1345/1927, when he
returned to Morocco. He died in Fez in that same
year shortly after his return. He authored over
sixty books on
hadīth, sīra,and other Islamic
subjects.
The Creed of Deliverance
1. Muhammad said— the son of Ja'far Widely known by a name from selling linen,
2. Out of praise for [God], who gave us existence from non-existence And gave us special distinction through [our Prophet], the best of those having preeminence.
3. May our Lord extol him and grant him special grace
And to those who follow him in belief and are affiliated to him.
.1 .2 .34. Servant [of God], weak and wrongful, Hoping to set right a belief that is binding.
5. The first of what is obligatory for [God’s] servants is Knowledge of the Creator and Messengers [God] has chosen. 6. Thus, it is necessary that our Lord have (1) existence,
(2) Preexistence, then (3) everlastingness extended [to infinity]. 7. (4) Dissimilarity from His creation; then (5) self-sufficiency
And (6) absolute oneness: [There is] no toil [in what God does].
1
.4 .5 .6 .78. (7) Power, (8) will, furthermore (9) life
And (10) knowledge. Proof [of these attributes] is the creation of existent things.
9. (11) [God’s] hearing, (12) sight, and (13) [uncreated] speech Their proof, the learned have passed down [to us].
10. It is conceivable for [God] to do whatever is Possible or leave it undone. Know [this] well. 11. For [God] glorified be He— is solitary
In His dominion. He does whatever He wills.
1
.8 .9 .10 .1112. The contraries of these [attributes] are impossible. Again, perfection Belongs to God. Any deficiency for [God]
has become impossible [in your mind].
13. Necessary for [God’s] Messengers are (1) trustworthiness
(2) Truthfulness, and (3) full communication [of the Prophetic message]. [In them,] there is no treachery.
14. Likewise, the remaining [attributes], their contraries are impossible. For [the Prophets] have [all been given] perfection from our lord. 15. It is possible as regards [the Messengers]
to be affected by the likes of sickness
or any [other] characteristic causing no deficiency when it occurs.
1
.12 .13 .14 .1516. All of this [teaching] is brought together in a single phrase, [lā ilāha illā-Llāh. Muhammadun Rasūlu-Llāh]
May the Lord make it for each [of us] the final word [we say in our lives]. 17. God extol Muhammad s and the believers who follow him,
His Companions and whoever comes to be of his party. 18. I named [this poem] “The Creed of Deliverance”
Because it delivers [us] from [every] distress. 19. I wrote it down for children in general
And for women and men with limited time.
1
.16 .17 .18 .19THE 99 NAMES
THE MOST BEAUTIFUL
NAMES OF ALLAH
Asma' Allah al-Husna
Taught by Ustadh Yahya Rhodus
99
NA
M
E
ALLAH
God1. Ar-Rahmān
The Compassionate, The Beneficent, The Gracious2. Ar-Rahīm
The Merciful6. Al-Mu'min
The Faithful7. Al-Muhaymin
The Guardian, The Protector8. Al-Aziz
The Eminent, The Sufficient,3. Al-Malik
The King, The Master,The Sovereign Lord
4. Al-Quddus
The Holy, The Pure,The Perfect
5. As-Salām
The Peace and Blessing,12. Al-Bāri'
The Producer, The Rightful13. Al-Musawwir
The Evolver, The Fashioner of Forms14. Al-Ghaffār
The Forgiving9. Al-Jabbar
The Irresistible, The Compeller,The Lofty
10. Al-Mutakabbir
The Highest, The GreatestThe Proud
11. Al-Khāliq
The Creator18. Al-Fattāh
The Opener, The Victory Giver19. Al-'Alīm
The All Knowing,The Omniscient
20. Al-Qābid
The Restrainer, He Who Contracts15. Al-Qahhār
The Subduer, The Dominator16. Al-Wahhāb
The Bestower17. Al-Razzāq
The Provider24. Al-Mu'izz
The Giver of Honour25. Al-Mu'ḋill
The Giver of Dishonour26. Al-Samī'
The All-Hearing21. Al-Bāsit
The Extender/Expander22. Al-Khāfid
The Abaser23. Ar-Rāfi'
The Exalter30. Al-Latīf
The Gentle,The Subtly Kind, The Benevolent
31. Al-Khabīr
The All-Aware32. Al-Halīm
The Forbearing, The Indulgent27. Al-Basīr
The All Seeing28. Al-Hakam
The Judge, The Arbitrator29. Al-`Adl
The Utterly Just36. Al-'Alī
The Most High, The Sublime37. Al-Kabīr
The Great38. Al-Hafīdh
The Preserver33. Al-'Adhīm
The Magnificent34. Al-Ghafūr
The All-Forgiving35. Ash-Shakūr
The Grateful42. Al-Karīm
The Bountiful, The Generous43. Ar-Raqīb
The Watchful, The All-Observant44. Al-Mujīb
The Responsive, The Answerer of Prayers39. Al-Muqīt
The Nourisher40. Al-Hasīb
The Reckoner, The Bringer of Judgment41. Al-Jalīl
The Majestic48. Al-Majīd
The Glorious49. Al-Bā'ith
The Ressurecter50. Ash-Shahīd
The Universal Witness45. Al-Wāsi'
The Vast, The All-Embracing, The Omnipresent, The Boundless46. Al-Hakīm
The Wise47. Al-Wadūd
The Loving54. Al-Matīn
The Firm, The Steadfast55. Al-Walī
The Friend, Patron and Helper56. Al-Hamīd
The Praised51. Al-Haqq
The Truth, The Real52. Al-Wakīl
The Guardian, The Trustee,The Dependable
53. Al-Qawī
The Strong60. Al-Muhyi
The Giver of Life61. Al-Mumīt
The Destroyer, The Bringer of Death62. Al-Hayy
The Living57. Al-Muhsi
The Accounter, The Numberer of All58. Al-Mubdi'
The Originator, The Producer,The Initiator
59. Al-Mu'īd
The Restorer,The Reinstater Who Brings Back All
66. Al-Wāhid
The Unity, The Indivisible67. Al-'Ahad
The Unique68. As-Samad
The Eternal, The Absolute,The Self-Sufficient
63. Al-Qayyūm
The Self-Existing64. Al-Wājid
The Perceiver, The Finder,The Unfailing
65. Al-Mājid
The Illustrious, The Magnificent72. Al-Muakhir
The Delayer, He Who Puts Far Away73. Al-Awwal
The First (Alpha)74. Al-Akhir
The Last (Omega)69. Al-Qādir
The Omnipotent,The All Able
70. Al-Muqtadir
The Determiner,The Dominant
71. Al-Muqaddim
The Expediter, He Who Brings Forward78. Al-Mutā'ali
The Exalted79. Al-Barr
The Good80. At-Tawwāb
The Ever Returning,Ever Relenting
75. Adh-Dhāhir
The Manifest, The Evident,The Outer
76. Al-Bātin
The Hidden, The Unmanifest,The Inner
77. Al-Wāli
The Patron84. Mālik al-Mulk
The Owner of all Sovereignty85. Dhūl Jalāli
wal Ikrām
The Lord of Majestyand Generosity
81. Al-Muntaqim
The Avenger82. Al-Afuww
The Pardoner, The Effacer83. Ar-Ra'ūf
The Pitying89. Al-Mughni
The Enricher, The Emancipator90. Al-Māni'
The Withholder, The Shielder, the Defender91. Ad-Dārr
The Distressor, The Harmer,The Afflictor
87. Al-Jāmi
The Gatherer, The Unifier88. Al-Ghanī
The Rich, The Independent86. Al-Muqsiţ
The Equitable, The Requiter94. Al-Hādi
The Guide, The Way95. Al-Badī
The Incomparable, The Unattainable93. An-Nūr
The Light92. An-Nāfi
The Propitious, The Benefactor,The Source of Good
99. As-Sabur
The Timeless, The Patient98. Ar-Rashīd
The Teacher96. Al-Bāqi
The Immutable, The Infinite, The Everlasting97. Al-Wārith
The Heir, The Inheritor of AllIHSAN 1
IH
SA
N
1
PROHIBITIONS
OF THE TONGUE
Maharim al-Lisan
By Shaykh Muhammad Mawlud
Translated and Taught by
And there is no word uttered except that it is recorded by two angels.
– Qur'an
Are people dragged in the hellfire on their faces or perhaps their noses
by anything other than the harvest of their tongues?
– Hadith Sharif
Arguments are caused by the ignorance of all the disputants.
Until you have clarified your own thought within yourself,
you cannot communicate it to others.
– Ezra Pound
The men of old, wanting to clarify and diffuse throughout the empire
that light which comes from looking straight into the heart and then
acting, first set up good government in their own states; wanting good
government in their states, they first established order in their own
families; wanting order in the home, they first disciplined themselves;
desiring self-discipline, they rectified their hearts; wanting to rectify
their hearts, they rectified their tongues; and in desiring to rectify their
tongues, they set out to extend their knowledge to the utmost.
Translator’s Introduction
Among the great blessings of the Divine upon our Muslim community is the men and women who learn, transmit, and revive when necessary the ancient path of the prophets, the way of Abraham e, as finalized by the last and greatest of all the prophets, Mu^ammad s. The 15th century of the Hijrah is no exception to the prophetic tradition that states, “Every one hundred years, Allah will raise up those who renew this religion.” The author of this book, The
Prohibitions of the Tongue, Shaykh Mu^ammad Mawl‰d b. A^mad F¥l al-MusawÏ
al-Ya¢q‰bÏ al-M¥likÏ al-ShinqÏ~Ï, was considered by his peers and the scholars who came after him to be a reviver of Islam.
Shaykh Muhammad Mawlud was born in the blessed land of knowledge,
Chinguetti (Shinqit), now known as Mauritania in West Africa. The exact date of his birth is not known, but his death occurred in the year 1323 AH. From an early age, he became known for his piety and concern for learning. He was preoccupied with what concerned him and was far removed from the affairs of the world and its people. During his life, he wrote over sixty books, all of great benefit. In addition, he wrote many letters and small treatises, and offered much counsel and wisdom.
His country, Chinguetti, is a great testimony to the power of Islam in transforming aboriginal peoples into erudite scholars capable of preserving, advancing, and transmitting the sciences of this faith. Populated by a largely nomadic people of mixed Berber, Arab, and Black African descent, the Mauritanians entered into the intellectual legacy of Islam as a result of one of their clan leaders, Ya^y¥ b. Ibrahim al-Kad¥lÏ, performing the pilgrimage to Mecca in 427 AH. On his return journey, he passed through the intellectual capital of Africa at that time, al-Qayraw¥n. There, he met the learned scholar Ab‰ ¢Imr¥n al-F¥sÏ and complained to him of the unacceptable ignorance prevalent in his land. As a result, Ab‰ ¢Imr¥n gave him a letter to give to another scholar in the south of Morocco named Wak¥k bin Z¥l‰ al-Lam~Ï. Ya^y¥ b. Ibr¥hÏm then journeyed to the south of Morocco and met with Wak¥k who chose for him a scholar from the desert named ¢Abd All¥h b. Y¥ SÏn al-Jaz‰lÏ who would accompany the Emir back to Mauritania and set up a ribat on the Atlantic coast in an area called Taydarah, about sixty miles north of the present day capital, Nouakchott. A ribat is a fortress where Muslims train intellectually, spiritually, and martially to learn the tools needed to understand, practice, and protect the tradition of Islam.
After several years of training, the number of the people of the ribat grew, and other ribats began to spread around the country. The Emir, Ya^y¥ b. Ibr¥hÏm, and the scholar, ¢Abd All¥h b. Y¥ SÏn, united their students and subjects and began to reform the entire country, establishing the sacred laws of Islam. Naturally, teaching and implementing Islam results in confrontation from the elements in society that are threatened by the spread of righteousness. These exploitative segments of human society comprise those who make their living off
This is what happened in Chinguetti, but the truth of Islam prevailed, and in a relatively short time, the entire Western Sahara was united in a fraternal bond unparalleled in post-prophetic Islamic history.
The confederation of clans under this unified scholastic and martial leadership became known as al-Mur¥bi~‰n, or the Almoravides. Emir Ab‰ Bakr b. ¢Umar led an army of desert warrior scholars into Morocco. Desiring to return to his beloved Sahara and maintain order among the various clans, Emir Ab‰ Bakr left his cousin, Y‰suf b. TashifÏn, in charge of Morocco. Emir Y‰suf founded the fortress city of Marrakesh and began to consolidate the clans of Morocco for the first time in their Islamic history. During this time, the kings of southern Spain asked Emir Y‰suf to help defend their realm against the vexatious Christians of the north. Answering their brotherly plea, Y‰suf led an army of desert men on camels to Andalusia. The Spanish Muslims, upon seeing his army on the backs of camels, informed him that camels were unsuitable for battle in Spain. Emir Y‰suf retorted that it was only upon the backs of camels that they knew how to fight, given their desert origins. According to Muslim historians, in the decisive Battle of Sagrajas (also called Zallaqa), the camels of Y‰suf b. TashifÏn created such terror and consternation in the hearts of both the Christian knights and their horses that their cavalries were rendered ineffective, and the Christians suffered a humiliating defeat.
Given Islam’s egalitarian and meritocratic tradition initiated by the Prophet s, an unusual and certainly innovative aspect of Mauritanian society is an almost Indian like caste system. Emir Ab‰ Bakr had divided the labor of the peoples of the Sahara and placed the burden of learning and preserving knowledge on certain clans and the burden of protecting and maintaining order on others. Thus, the state and martial powers were in the clans of Ban‰ ±ass¥n, and the intellectual and spiritual strengths were with the Zaw¥ya clans. The Zaw¥ya, a collection of interrelated clans, many of whom trace their lineage back to the early Arab clans including the Prophet’s family and al-An|¥r, would master all of the sciences of Islam. The Almoravides revived learning in the hearts of West and North Africans as well as of Spain’s Muslims and produced some of the greatest scholars of Islam; men like Qadi ¢Iyy¥\, Qadi Ab‰ Bakr b. al-¢ArabÏ, Imam al-Qur~ubÏ, ±¥fi· al-Maghrib b. ¢Abd al-Barr.
In the tenth century Hijri, the bondsmen of the now ruined city of Tanika were known to sing the great literary masterpiece al-Maq¥m¥t of al-HarÏrÏ to the accompaniment of the tar drum. In the same city, over 300 women were known to have memorized by heart the entire al-Muwa~~a’ of Imam M¥lik. Since many Mauritanians were merchants and pastoral nomads, as they journeyed into Senegal and Gambia as well as Mali and Niger, their vast knowledge and
Shaykh Mu^ammad Mawl‰d, the author of The Prohibitions of the Tongue, was from
the Zaw¥ya clan of Id‰ Ya¢q‰b. The people of this clan have been scholars since the glorious days of Emir Ab‰ Bakr. They trace their roots back to Ja¢far b. AbÏ >¥lib, the first cousin of the Prophet s. They are considered notables because of their lineage and their learning in the land of Chinguetti. According to the
Encyclopedia of Authors from the Land of Chinguetti, Shaykh Mu^ammad Mawl‰d is
described as, “The learned ocean, the proof of Islam, the master of the great scholars, the imam of the people of piety, the best of the scholars and saints.”
Imam Mu^ammad b. ±asan ould al-KhadÏm says about him in his introduction
to the Shaykh’s masterpiece on M¥likÏ jurisprudence, al-Kaf¥f:
“He was the wonder of his age, surpassing all of his peers and the people of his time. He took his knowledge from his father, A^mad F¥l, the versifier of many didactic poems, and the issuer of many beneficial legal responsa. He also studied with the learned scholar, Mu^ammad Mawl‰d b. al-N¥hÏ al-Ya¢q‰bÏ. He was known for his numerous writings, and to this day, it is rare to find a single school, particularly in the western portion of Mauritania, in which his books are not studied. Scholars have engaged in the explanation of his books just as students have occupied themselves with their study and memorization.”1
Shaykh Mu^ammad Mawl‰d’s most famous works are al-Bash¥’ir, which is a
commentary on the Qur’an; al-Qawl al-SadÏd, which regards the obligation of learning the orthophonics of Qur’an recitation; The Purification of the Heart, which details the diseases of the heart and their various treatments, and al-Kaf¥f, which concerns M¥likÏ jurisprudence and three commentaries on it. In addition,
Shaykh Mu^ammad Mawl‰d has numerous other works including The Prohibitions of the Tongue, which is here rendered into English. It was the Shaykh’s belief that
preoccupation with the more rarefied branches of Islamic knowledge without a firm grasp of the sciences of the heart was misplaced prioritization. He believed that the rectification of the heart and its translator, the tongue, should be the priority of every Muslim, immediately after completion of the basic learning; it was only after one’s own purification that one should continue with an advanced study of the utilitarian arts of grammar, rhetoric, and logic followed by that of jurisprudence, legal methodologies, and culminating in Qur’anic exegesis and
hadith commentary.
The Prohibitions of the Tongue is a didactic poem of 142 lines. In traditional Islamic learning, didactic poems were preferred over prose, given the ease with which it could be memorized. The text was initially read with an authorized teacher linked in a chain of teachers, usually back to the original author or one of the text’s commentators. This is known as isn¥d, and it ensures that the original intentions of the author are safe-guarded and that the teacher has the requisite
