Al-Ninowy was born in Aleppo , Syria. His family descends from Madina, then the southern Iraqi village of Ninowa, where Hussein ibn Ali was martyred in a partial area which is also known as Karbala [5] where his great grandfather Ibrahim al-Mujab was buried, then to city of Mosul in the northern Iraqi province of Ninowa, then to Aleppo in northern Syria a few hundred years ago. Al-Ninowy began his study under his father, As-Sayyed Yahya ibn Muhammad, and many of the scholars in Aleppo memorising the Qur'an and acquiring knowledge in Islamic sciences, including Aqidah Islamic theology , Fiqh Islamic jurisprudence , Hadith Prophetic tradition and Ihsan Sufism , with ijazah's certificate to teach. He particularly specializes in the fields of Hadith, Tawhid , and Sufism.

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Monotheism or Belief in God. Imam At-Tahhawiyy started with talking about Tawheed monotheism , because a correct Aqeedah which Tawheed is part of, is the key to an everlasting success. Hence, three points can be deduced:. Tawheed is the absolute first and most important goal in life. All prophets and messengers of Allah from the time of Adam, Noah, David, to Moses, Jesus, and Muhammad peace and blessings upon all of them came with, because of, and for Tawheed.

It is imperative for every accountable person 1 to acquire Tawheed immediately upon accountability. The ayah means:. On the contrary, errors in actions, belief and utterance are counted and recorded. Accountable people who purposely, whether ignorantly or deliberately, delay acquiring Tawheed and other basic Fiqh requirements are sinful and accumulating sins every minute they delay further.

Not only that, but if their Aqeedah is spoiled because of an error in belief or their prayers are spoiled because of an error due to lack of knowledge, then consequently they will be liable for an invalid and non-counted prayer, etc. Ignorance in Tawheed is dangerous:.

The sensitive issue in Tawheed is that errors in Tawheed may not simply render the deed invalid, but may render a Muslim an unbeliever without knowing! Simply stated, ignorance in Tawheed can lead to blasphemy, regardless whether the errors were innocently made or deliberately. Moreover, all other pillars of Islam need to be satisfied immediately i.

However, such deeds cannot be accepted unless the Aqeedah is pure, and the deeds were done in the right way. Of course, that requires basic knowledge in Aqeedah and Fiqh.

Accountability means responsibility, and accountable individuals 1 must be responsible to safeguard their future in the Hereafter, when their past deeds, beliefs and words will determine their end.

Someone may work hard exhausting his or her efforts and resources in the worship of Allah, performing lots of prayers, fasting, zakat…etc, but their deeds may be spoiled by wrong beliefs.

All matters of belief should be mastered by acquiring knowledge directly from an authorized scholar. No opinion should count, no theories can be admitted, and no ideas can be put foreword, because a true Muslim should after believing in Allah, learn before expressing opinions ignorantly. An accountable Muslim must learn who he or she claims to worship, and precisely this is the topic that Tawheed deals with, namely, about The Creator.

One here does not reflect a number, rather being absolutely unique and nothing is like Him. All these conditions must be simultaneously met for a person to be accountable. He is not similar to anything in any way. Assimilating Allah to His creation in any way, for instance, by trying to imagine Him, or one of His attributes, is where most people negate Tawheed and depart Islam immediately.

The core message of Islam and of all the Prophets of Allah since Adam up until Muhammad, sallallahu alayhi wa aalihi wa sallam, is based on this rule, i. Allah sent Prophet after Prophet to nations and peoples because after prophets passed away, people gradually swerved from the right path of worshipping God, The Creator, who is distinguished from the creation, to worshipping the creation by worshipping things and entities they imagined and deluded to be God.

If The Creator was the same as, or even comparable to the creation, then that would negate the entire meaning of God, even if it is with only one attribute. A creation can only think, imagine and delude about another creation, and as we intellectually grow our intellectual thinking capacities and imaginations grow with us, and we can imagine and think about more things.

This very process reflects our imperfection. If one is perfect, then one should be able to know and imagine everything. It is impossible sometimes to imagine another creation such as the extent of space, or the mechanism of some cells in our body, or the laws of physics, etc.

He is not the creation. Delusions cannot apply to Him, minds cannot encompass Him, thoughts cannot conceive Him, imaginations cannot grasp Him. Therefore, nothing can overwhelm Him, and nothing is hard or impossible for Him, as He created everything and everything happens by His Will. If something is impossible for Him, that would negate the attributes of God and Godhood, and it would be a contradiction in terms.

This ayah is again, a direct response to those who believe that Allah has a son or a partner. Glorified be Allah Who is above all that they attribute Him with. Notice that at the end of both of these ayahs, Allah is alerting us to glorify Him and clear Him from non-suitable attributes. There is only one God, The Lord of the worlds. Some people believe in two Gods. Some believe in an entity divided by three, each sharing the responsibility of managing the worlds.

Some feel that there are many Gods, each responsible for some aspects of life. Hypothetically if we assume that there are two Gods, which is of course impossible, then both must be equally capable of doing everything at will.

Both of their wills will be executed, which is impossible, as two opposite things cannot happen at the same exact second, which leads to the conclusion that both are incapable, therefore cannot be Gods.

None of their wills are executed, therefore, they cannot be gods, since a God cannot be incapacitated, because incapacitation is imperfection, and imperfection cannot be attributed to God. One of them will have his way, which means, he is capable and the other is not, hence, the other is not God. If we assume — contrary to the truth- that there are two gods, then they both must be equal in the attribute of existence, yet they must be distinguished from each other.

Otherwise what is. And in fact it is impossible to be different, since God is attributed with the perfect attributes, and is clear of all and any imperfection. That would necessitate one of them having more perfect attributes than the other, which would make the latter less, hence, he cannot be god. Or that one would simply have more attributes that are not attributes of. If we assume — contrary to the truth — that there are two gods; then either one of them is enough to manage the worlds or one is not enough.

If one of them is enough, then the second god is not needed, and nothing is in need of him, and it would be nonsense to have him to start with. If one cannot manage the worlds without the other, then they both are needy, and dependant, and incapacitated on their own, hence, both cannot be gods, as God is not in need of anything, and everything is in need for Him.

If we assume — contrary to the truth — that there are two gods, then one of them should be able to hide some of his actions from the other, or he is incapacitated of that.

If he can hide things from the other, then that makes the god ignorant and unknowledgeable, which means he is not god. If we assume — contrary to the truth — that there are two equally omnipotent gods, then the summation of both of their powers must be more than each power alone. Hence, the summation is more perfect that what each god has, which means that their power was not perfect and sublime, meaning they cannot be god.

Partnership and association is a sign of imperfection and need. The king who does not have any associates or partners other than himself is much more perfect than the one who does. God, is attributed with the attributes of perfection, having a partner or an associate implies imperfection, which means it is impossible. God is attributed with the attributed of perfection. Sharing such attributes or even some of it with any other entity, revokes the uniqueness, superiority and perfection from god.

If we assume-contrary to the truth- that there are two gods, then can one of them buy the other one out? And remain the only power? If he can, then the second god is weak, and not needed, meaning he is not god.

No space, no time, no sun, no moon, no galaxies, absolutely nothing, but Allah. Hence, Allah existed when nothing else existed, that includes space and place, and therefore, Allah does not exist in a place, as He is not in need of a place, because He eternally existed before creating the place. Creation need places, spaces and time to exist, Allah is not similar to the creation. Time and place do not apply to Him. Time is a creation and a standard for the creation.

Allah is The Creator, He created time and place, hence, for His existence there is no beginning and there is no end. Because both beginning and end imply time and a starting point, which are attributes of the creation not The Creator. For example, Heaven and hell are everlasting. But they are everlasting because of the Will of Allah to be as such, not because of themselves. Heaven and Hell are creation of Allah, and The Creator is different from the creation.

This ayah means:. Note that sleep or death is a change. Allah is not subject to change. The meaning is clear, because anything that perishes means it cannot sustain itself, which negates the attributes of perfection of Allah.

Moreover, perishing entails changing from a state to another. Only the creation undergoes changes. Change implies imperfection, since change maybe due to aspects that have effects of an entity whether positively or negatively.

Therefore, change and changes happens with the creation not to The Creator. Allah is not similar to the creation, and Allah is by definition not subject to change, nor His attributes of perfection. Any and everything that happens whether it is the movement of an electron around an atom, a heart beat, the movement of the moon around earth, planets around the sun, or the birth of new galaxies, less than that and more, except by His Will.

Nothing is executed except by His Will. He does not. This ayah firmly established that nothing is like Him, therefore everything we imagine or capacitate is something, and Allah is similar to nothing. Islam stresses and emphasizes on this very important point in Tawheed monotheism. As breaking this rule, would automatically invalidate the state of Tawheed; simply The Creator is distinguished from the creation. Hence, our imaginations and our intellectual capacity are all part of us, a creation.

The creation can never encompass The Creator. In other words, imperfection cannot encompass perfection. One cannot define some creations that are complex and advanced, with no comparison, The Creator cannot be imagined by a created imagination of a created human being. Because no matter what one may imagine, it is still a creation with limited capacity, which can only imagine another creation, if that!

He does not resemble the creation is very important, and is the core of Islamic monotheism. Many people depart Islam to blasphemy imagining that God looks like a human being with limbs, organs, lives in a place up in the.


Islamic Belief: Aqeedah Tahawiyyah (South Africa) 1/8

Afflictions have been a long-lasting widespread disease among Muslims, unfortunately, this caused some people to employ their faculties in Islamic fields other than Aqeedah, others to swerve from the right path, while others are silently tampering with the fundamental Aqeedah of Islam and altering the essentials of belief — many times under the very name of Islam — in an attempt to impose their induced theories on Muslims, motivated by their political agenda, devious religious desires, ill-philosophies, and personal gain. It is also an apparent objective in this work, due to the increased influence of misguided groups and sects contaminating the Islamic environment with harmful innovations and serious deviations, to warn Muslims against all types of blasphemy and innovations of misguidance related to the religion. The reader can, however, rest assured by the fact that this work contains the pure fundamentals and the essential prescripts of our Islamic faith derived strictly and entirely from, and based on the Quran and the Saheeh of the Sunnah avoiding any other tradition or blind imitation. Al-Aqeedah At-Tahhawiyyah contains the fundamentals of Tawheed and the essentials of Islamic monotheism, derived entirely from the Quran and the Saheeh of the Sunnah.

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