The Clear Light by Ibn Juzayy al-Kalbi

This book, “The Clear Light - Fundamentals of Religious Beliefs,” authored by Imām Muḥammad ibn Aḥmad ibn Muḥammad ibn Juzayy Al-Kalbī Al-Gharnāṭī Al-Mālikī (d. 741 AH) and translated by Fahim Hoosen, presents the fundamentals of religious beliefs in Islam. The translator, Fahim Hoosen, received the Arabic book Al-Nūr Al-Mubīn in 2015 and was prompted to translate it due to its clarity and lucid presentation of evidences for religious beliefs, wholly supported by Qur’anic texts. The translation aims to remain as close to the Arabic source as possible to preserve the author’s originality. The book omits copious footnotes from Ibn Juzayy’s exegesis of the Qur’an, Al-Tashīl li ͑Ulūm al-Tanzīl, but adds translator footnotes where necessary, including full Qur’anic verses and references for easy reader referral.

The author’s preface states that the book mentions religious beliefs that are obligatory for all Muslims to hold, establishing them with definitive logical evidences derived from traditional transmitted sciences, primarily from the Book (Qur’an) and the Sunnah, aligning with the way of the pious predecessors.

The objectives for writing this book were threefold:

• To present evidences and proofs for religious beliefs, enabling readers to advance from mere imitation to certain knowledge.
• To primarily draw these evidences from the Qur’an, highlighting it as God’s supreme proof and demonstrating its comprehensive knowledge.
• To focus on the main issues mentioned in the Sharī͑a and discussed by early predecessors, deliberately omitting later controversies and debates among various sects, to ensure a clear path for the reader.

The book is structured into three main fundamentals and a final word:

• The First Fundamental: Divine Matters.
• The Second Fundamental: Prophets, Rulers, Leaders, and Companions.
• The Third Fundamental: The Hereafter.
• The Final Word: Contains useful advice in line with the book’s objective.

The First Fundamental: Divine Matters

This fundamental discusses various aspects related to God Almighty.

Section One: Establishing the Existence of God, Most High, and that He is the Lord of the Worlds and the Creator of all Creation

The book asserts that evidences for God’s existence are innumerable, as everything indicates towards Him. These evidences are summarized in three ways:

The First Way: Inference from the signs that He has placed in the various things that exist

This includes the earth, heavens, animals, plants, mountains, oceans, winds, rains, the sun, the moon, night, day, and other creations, all pointing to a Maker and Creator. This is supported by Qur’anic verses such as:

• “People, worship your Lord, who created you and those before you.” [Al-Baqara 21]
• “In the creation of the heavens and earth … there are signs in all these for those who use their minds.” [Al-Baqara 164]
• “One of His signs is that He created you from dust” [Al-Rūm 20-25]
• “Did We not make the earth smooth … and luxuriant gardens?” [Al-Nabaʾ 6-16]

The text also encourages looking at oneself, observing the wondrous workmanship and marvelous arrangement of human creation, which serves as decisive proof. Qur’anic verses supporting this include:

• “We created man from an essence of clay,” until the verse, “then you will die.” [Al-Mu͗minūn 12-15]
• “And in yourselves too, do you not see?” [Al-Dhāriyāt 21]

The universe, with its vastness like the sky and earth, also contains majestic forms and amazing wisdoms. This is supported by:

• “Which is harder to create: you people or the sky that He built,” until the verse, “and setting firm mountains [in it] for you and your animals to enjoy?” [Al-Nāzi͑āt 27-33]
• “The creation of the heavens and earth is greater by far than the creation of mankind…” [Ghāfir 57]

Every small or big thing, living or not, reveals subtleties of wisdom and planning, independently indicating the Creator’s existence.

Three questions are posed regarding the existence of God:

The First Question: What is the evidence that these things that exist were created after having been non-existent?

The response offers two approaches:

• The First Approach: The changing attributes of existing things (movements, stillness, other contingencies) negate their eternality and affirm their coming into being after non-existence. This reasoning was used by Prophet Abraham (peace be with him) in the Qur’an: “When the night grew dark over him he saw a star and said, ‘This is my Lord,’ but when it set, he said, ‘I do not like things that set,’” until the verse, “I have turned my face as a true believer towards Him who created the heavens and the earth.” [Al-An͑ām 76-79].
• The Second Approach: Every person knows they came into being after non-existence and observes this in others. This is supported by:
  • “Was there not a period of time when man was nothing to speak of?” [Al-Insān 1]
  • “I created you, though you were nothing before.” [Maryam 9]
  • Similarly, plants come into being after non-existence: “You sometimes see the earth lifeless, yet when We send down water it stirs and swells and produces every kind of joyous growth” [Al-Ḥajj 5].

The Second Question: What is the evidence that these things that are created need a creator and that they do not create themselves?

The response offers three approaches:

• The First Approach: It is impossible for a thing to create itself, as the creator must precede the created. The Qur’an asks: “Were they created without any agent? Were they the creators?” [Al-Ṭūr 35]. One did not know about oneself before coming into being, making self-creation impossible. “I did not make them witnesses to the creation of the heavens and earth, nor to their own creation” [Al-Kahf 51].
• The Second Approach: Things made by human beings (like a book or building) undeniably require a maker. Things humans cannot make (like forming a human from water or a fruit from a stick) even more strongly indicate a maker due to their astounding workmanship and apparent wisdom.
  • “You will not see any flaw in what the Lord of Mercy creates. Look again! Can you see any flaw? Look again! And again! Your sight will turn back to you, weak and defeated.” [Al-Mulk 3-4]
  • “Do they not see the sky above them––how We have built and adorned it, with no rifts in it?” [Qāf 6]
• The Third Approach: The universe’s existence, given its logical possibility of non-existence, indicates a Creator who chose its existence over non-existence. “Your Lord creates what He pleases and chooses what He wills.” [Qaṣaṣ 68]

The Third Question: What is the evidence that the creator of all things in existence is God Almighty?

The response states that no one besides God has the ability to create as He has done. Living rational beings (like man), living irrational beings (like cattle), or inanimate non-living things (sky, earth, etc.) are all unable to create. If all created beings combined, they could not create even the smallest thing, like an ant. “Those you call on beside God could not, even if they combined all their forces, create a fly.” [Ḥajj 73]. God’s singularity in creation is mentioned in verses such as:

• “Consider [the semen] you eject- do you create it yourselves or are We the Creator?” [Al-Wāqi͑a 58-59] until the verse, “so [Prophet] glorify the name of your Lord, the Supreme.” [Al-Wāqi͑a 74]
• “Who is better: God, or those they set up as partners with Him? Who created the heavens and earth?” [Al-Naml 59-60] until the verse, “Say, ‘Show me your evidence then, if what you say is true.’” [Al-Naml 64]
• “If you ask the disbelievers who created the heavens and earth and who harnessed the sun and moon, they are sure to say, ‘God.’” [Al-͑Ankabūt 61]

The Second Way: Inference from the Reports of the Prophets

Prophets, peace be on them, called creation to believe in God, supported by extraordinary miracles. Their truthfulness was evidenced by miracles such as bringing a she-camel from a rock, turning a staff into a snake, bringing the dead to life, and the splitting of the moon. Those who rejected them were destroyed by God, while the prophets and believers were saved, validating their message and God’s lordship.

• “Some We struck with a violent storm; some were overcome by a sudden blast; some We made the earth swallow; and some We drowned.” [Al-͑Ankabūt 40]
• “In the end, We shall save Our messengers and the believers.” [Yūnus 103]
• “If they reject you [Prophet], so did the people of Noah before them, and those of Ad, Thamud, Abraham, Lot, Midian. Moses too was called a liar. I gave the disbelievers time, but in the end I punished them. How I condemned them!” [Ḥajj 42-44]

A question is raised: How can prophetic reports be evidence against someone who denies the sacred law, if these reports are known through the lawgiver? The response offers two approaches:

• The First Approach: Prophetic miracles and the destruction of rejecters were epic, evident events known through sacred law and other sources. They were extensively transmitted by communities, sages, historians, and poets, and their remnants bear testimony.
  • “Say, ‘Travel throughout the earth and see what fate befell those who rejected the truth.’” [Al-An͑ām 11]
  • “[Remember] the tribes of Ad and Thamud: their history is made clear to you by [what is left of] their dwelling places.” [Al-͑Ankabūt 38]
  • “These disbelievers must have passed by the town that was destroyed by the terrible rain––did they not see it?” [Al-Furqān 40]
• The Second Approach: Definitive evidence for the lawgiver’s truthfulness makes it necessary to accept prophetic reports, thus validating the inference.

The Third Way: The existence of God Almighty is attested to by sound disposition

This is intuitively evidenced in the mind; every person senses a need for servitude and the supremacy of lordship, realizing a Grand King and Wise Planner behind this perfect system.

• “So [Prophet] as a man of pure faith, stand firm and true in your devotion to the religion. This is the natural disposition God instilled in mankind.” [Al-Rūm 30]
• The Messenger of God (may God bless him and give him peace) said: “Every child is born with the natural disposition.”
• This is further indicated by: “[Prophet], when your Lord took out the offspring from the loins of the Children of Adam and made them bear witness about themselves, He said, ‘Am I not your Lord?’ and they replied, ‘Yes!’” [Al-A͑rāf 172]. Messengers affirmed this natural recognition: “Can there be any doubt about God, the Creator of the heavens and earth?” [Ibrāhīm 10]. Even in prosperity, people return to this recognition during difficulty:
• “And if harm afflicts the people, they call out sincerely to their Lord.” [Al-Rūm 33]
• “Say [Prophet], ‘Who is it that saves you from the dark depths of land and sea when you humbly and secretly call to Him.’” [Al-An͑ām 63]

Section Two: Monotheism: The Meaning of ‘There is no god but God’

God is One, having no partner, rival, child, parent, or spouse. “Say, ‘He is God the One’” [Al-Ikhlāṣ 1] until the end of the sūra. The Qur’an provides several approaches to His Oneness:

The First Approach:

Everything created is made by one creator, as a single act cannot come from two doers. This establishes the creator as one.

• “Yet the disbelievers take as their gods things beneath Him that create nothing, and are themselves created.” [Furqān 3]
• “Say, ‘Consider those “partners” of yours that you call upon beside God. Show me! What part of the earth did they create? What share of the heavens do they possess?’” [Fāṭir 40]
• “All this is God’s creation. Now, show Me what your other gods have created.” [Luqmān 11]

The Second Approach:

Evidence shows that everything besides God is created and originated by Him. A created thing cannot be a partner or equivalent to its creator, as it is His slave.

• “Those you call upon instead of God are created beings like you.” [Al-A͑rāf 194]
• “Say, ‘Should I seek a Lord other than God, when He is the Lord of all things?’” [Al-An͑ām 164]

The Third Approach:

If there were two gods, and their wills conflicted (e.g., one willing death, the other life for a person), three scenarios are possible:

• Both wills are accomplished, which is impossible (e.g., dead and alive simultaneously).
• Neither will is accomplished, implying both are incompetent, which is impossible (e.g., a person must be alive or dead).
• One will is accomplished, and the other is not. This means the one whose will is accomplished is God, and the other is not, having been overcome. Thus, God is one.
• “If there had been in the heavens or earth any gods but Him, both heavens and earth would be in ruins.” [Al-Anbiyā͗ 22]
• “Say, ‘If there were other gods along with Him, as they say there are, then they would have tried to find a way to the Lord of the Throne.’” [Al-Isrāʾ 42]

The Fourth Approach:

If there were two creator gods, each would assume autonomy over their creations. However, all created things are linked and subsist in a perfect arrangement, indicating a single creator and controller. For example, humans and animals feed on plants, plants are nourished by rain and winds, and the sun and moon provide specific arrangements (ripening fruit, day/night, seasons). This correlation proves subjugation by one All-Powerful being. The universe is like a single city, thus it can only have one Lord.

• “God has not taken a son, nor is there with Him any god. If it were so, then every god would have taken what He created and they would have tried to overtake each other.” [Al-Mu͗minūn 91]

In Response to the Christians:

Jesus, son of Mary, is a servant and messenger of God, created without a father, and miracles were displayed at his hands (speaking in cradle, bringing dead to life) by God’s permission. Christians exaggerated his status, leading to disbelief. God called them to retract:

• “People of the Book, do not go to excess in your religion, and do not say anything about God except the truth: the Messiah, Jesus, son of Mary, was nothing more than a messenger of God, His word, directed to Mary, a spirit from Him.” [Al-Nisā͗ 171] until the verse, “The Messiah would never disdain to be a servant of God, nor would the angels who are close to Him.” [Al-Nisā͗ 172]. The Prophet invited them to a prayer duel (mubahala), but they refused, knowing they were not following truth. Their statements about Jesus differed due to lack of knowledge and reliance on unreliable sources. Some claimed Jesus is God’s son, others that God is Jesus himself, and some professed the Trinity. God is far above these claims.

The falsity of the claim “Jesus is God’s son” is based on four approaches:

• The First Approach: God can create a child without a father, just as He created Adam without mother or father. “In God’s eyes Jesus is just like Adam: He created him from dust, said to him, ‘Be’, and he was.” [Āl-͑Imrān 59].
• The Second Approach: A child must be of the same species as its parent, and a wife of her husband. God Almighty is unique, “there is nothing like unto Him”. Jesus and Mary were human, proving God has no child or spouse. “The Messiah, son of Mary, was only a messenger; other messengers had come and gone before him; his mother was a virtuous woman; both ate food [like other mortals].” [Al-Mā͗ida 75].
• The Third Approach: Spouses and children are taken out of need. God has no need for anything. “They say, ‘God has children!’ May He be exalted! He is the Self-Sufficient One; everything in the heavens and the earth belongs to Him.” [Yūnus 68].
• The Fourth Approach: Everything besides God is other than Him, created by Him, thus cannot be His child. “It does not befit the Lord of Mercy [to have offspring]: there is no one in the heavens or earth who will not come to the Lord of Mercy as a servant.” [Maryam 92-93].

The claim that “God is the Messiah son of Mary” is disproved by four approaches:

• The Messiah worshipped God.
• He slept, ate, drank, became hungry, and was subject to human issues, which are impossible for God.
• They claimed he was crucified and killed, which contradicts God’s eternal life. The Qur’an states: “They did not kill him, nor did they crucify him, though it was made to appear like that to them.” [Al-Nisāʾ157]. And: “God said, ‘Jesus, I will take you back and raise you up to Me.’” [Āl-͑Imrān 55].
• Jesus was a child and later became an adult, which God is free of.

The claim that “God is the third of three” is invalidated by three approaches:

• The previously mentioned evidences for God’s Oneness and the impossibility of two gods.
• Both Jesus and Mary worshipped God, offered prayers, and fasted. If they were gods, they would not worship another being. Jesus himself acknowledged God as his Lord: “The Messiah himself said, ‘Children of Israel, worship God, my Lord and your Lord.’” [Al-Mā͗ida 72].
• Both Jesus and Mary were subject to human issues, which do not apply to a god.

In Response to Idol Worshippers:

The invalidity of their religion is based on four approaches:

• Idols are created by human hands and cannot be gods. Abraham (peace be upon him) reproached them: “He said, ‘How can you worship things you carve with your own hands, when it is God who has created you and all your handiwork?’” [Al-Ṣāffāt 95-96].
• Idols lack divine attributes like life, knowledge, and power. Abraham said: “Father, why do you worship something that can neither hear nor see nor benefit you in any way?” [Maryam 42]. God said: “Say, ‘Consider those you invoke beside Him: if God wished to harm me, could they undo that harm? If God wished to show me mercy, could they withhold that mercy?’” [Al-Zumar 38].
• Idols are subject to ruin and degradation, as seen when Abraham broke them and when the Prophet Muḥammad destroyed them at the conquest of Makka, quoting: “The truth has come, and falsehood has passed away: falsehood is bound to pass away.”.
• The previously mentioned evidences for God’s Oneness.

In Response to the Magi:

Regarding their claim that goodness comes from light and evil from darkness, and those who worship fire, the sun, etc., the falsehood of their claim is based on two approaches:

• The previously mentioned evidences for God’s Oneness.
• The sun, moon, stars, light, and darkness show features of being made and created (e.g., Abraham’s inference from their setting, and changes like eclipses), proving they are created and in need, thus not gods.
  • “Praise belongs to God who created the heavens and the earth and made darkness and light; yet the disbelievers set up equals to their Lord!” [Al-An͑ām 1].
  • “Do not bow down in worship to the sun or the moon, but bow down to God who created them, if it is truly Him that you worship.” [Fuṣṣilat 37]. Their statement is an empty claim without evidence.

In Response to Those Who Believe in the Force of Nature:

The falsehood of their claim is based on two approaches:

• Nature lacks life, power, or will, so no act can be attributed to it.
• The diversity in things proves nature has no effect, as it can only produce one type.
  • “Have you not considered how God sends water down from the sky and that We produce with it fruits of varied colours?” [Fāṭir 27].
  • “…all watered with the same water, yet We make some of them taste better than others.” [Al-Ra͑d 4].

Section Three: Establishing God’s Attributes

God is described as living and does not die, the First and the Last, with knowledge of everything, exercising His will over all things, having power over everything, and speaking, hearing, and seeing all.

The evidence for these attributes is based on three approaches:

The First Approach:

These are attributes of perfection and grandeur, and their opposites are deficiencies. God cannot be described with defects, so He must be described with their opposites. “They attribute to God what they themselves dislike.” [Al-Naḥl 62]. God is free from imperfection and described with the most exalted attributes.

The Second Approach:

These attributes are explicitly mentioned in sacred sources and must be believed in.

• Life: “Put your trust in the Living [God] who never dies.” [Al-Furqān 58].
• Knowledge: “God has full knowledge of everything.” [Al-Baqara 282].
• Will: “Your Lord carries out whatever He wills.” [Hūd 107].
• Power: “God has power over all things.” [Al-Baqara 284].
• Speech: “To Moses God spoke directly.” [Al-Nisāʾ164].
• Hearing and Sight: “God is all hearing, all seeing.” [Al-Ḥajj 75]. These attributes are frequently mentioned in the Qur’an.

The Third Approach:

Each attribute can be inferred from specific evidence. The perfection of created things and the precise form of all creations are evidence of God’s life, as He is the All-Sustaining (Qayyūm).

• Life: “The Living, the All-Sustaining.” [Al-Baqara 255].
• Power: His creation of things is evidence of His Power.
  • “It is He who creates human beings from fluid, then makes them kin by blood and marriage: your Lord is all powerful!” [Al-Furqān 54].
  • “Control of the heavens and earth belongs to Him; He gives life and death; He has power over all things.” [Al-Ḥadīd 2].
• Knowledge and Sight: His mastery and perfection of creations indicate His Knowledge and Sight. “How could He who created not know His own creation?” [Al-Mulk 14].
• Will: His allocation of various forms and times is evidence of His Will.
  • “He grants female offspring to whoever He will, male to whoever He will.” [Al-Shūrā 49].
  • “Your Lord creates what He pleases and chooses those He will.” [Al-Qaṣaṣ 68].
• Speech: His revelation of scriptures and commandments is indicative of His Speech. “Grant it to him so that he may hear the word of God.” [Al-Tawba 6].
• Hearing: His response to supplication is evidence of His Hearing. “Who is it that answers the distressed when they call upon Him?” [Al-Naml 62].

God has the most beautiful names and sublime attributes, as mentioned in the Qur’an: “The Most Excellent Names belong to God: use them to call on Him.” [Al-A͑rāf 180]. The Prophet (may God bless him and give him peace) stated that God has ninety-nine names, and whoever enumerates them will enter Paradise.

Section Four: Transcendence of God Almighty

God possesses supreme majesty and absolute perfection, free from any defect or imperfection. This is the meaning of the Arabic phrase “Subḥānallah” (Glory be to God). He is not subject to inability or failure.

• “God is not to be frustrated by anything in the heavens or on the earth.” [Fāṭir 44].
• “We created the heavens, the earth, and everything between, in six Days without tiring.” [Qāf 38]. He is not subject to heedlessness or sleep. “Neither slumber nor sleep overtakes Him.” [Al-Baqara 255]. Error and forgetfulness do not apply to Him. “My Lord does not err or forget.” [Ṭāhā 52]. He is just in all His rulings and actions, never oppressive or unfair. Every blessing is grace, and every punishment is justice, as He is the owner of everything. “He cannot be called to account for anything He does, whereas they will be called to account.” [Al-Anbiyā͗ 23].

God, most High, does not resemble anything.

• “There is nothing like unto Him.” [Al-Shūrā 11].
• “Can He who creates be compared to one who cannot create? Why do you not take heed?” [Al-Naḥl 17].

A Note and Advice:

The Qur’an and prophetic traditions (ḥadīth) contain words that might apparently give an impression of resemblance (e.g., “established on the throne” [Ṭāhā 5] or the prophetic tradition about ‘descent’). It is necessary to believe in these without giving God any resemblance, without divesting Him of His attributes, or resorting to interpretation (ta͗wīl). One should entrust the knowledge of this to God Almighty and say, “I believe in what God Almighty has said and what His Messenger (may God bless him and give him peace) has told us, in the meaning intended by God and His Messenger (may God bless him and give him peace); and God and His Messenger know best”. This approach, called tafwīḍ, was the position of the companions, successors, and early Muslim leaders like Al-Shāfi͑ī and Aḥmad ibn Ḥanbal. Later scholars resorted to figurative interpretation (ta͗wīl) to preserve divine transcendence while staying within classical Arabic usage, without claiming certainty of the intended meaning. Both tafwīḍ and ta͗wīl approaches have been accepted amongst the Ahl al-Sunna.

The Second Fundamental: Prophets, Angels, Rulers and Companions

This fundamental addresses the belief in prophets, angels, righteous rulers, and the companions of the Prophet.

Section One: Establishing Prophethood

God Almighty dispatched prophets and messengers to creation, revealing scriptures and giving them eminence. Adam was the first, and Muḥammad was the last. The evidence for their truthfulness is the extraordinary miracles that appeared at their hands. “We sent Our messengers with clear signs.” [Al-Ḥadīd 25]. The Prophet (may God bless him and give him peace) said, “There was no prophet but that he was given signs, the like of which people believed in”.

The sending of prophets had several wisdoms:

• The First Wisdom: People have different intellects and views, so prophets were sent to clarify disagreements. “Mankind was a single community, then God sent prophets to bring good news and warning, and with them He sent the Scripture with the Truth, to judge between people in their disagreements.” [Al-Baqara 213].
• The Second Wisdom: God created creation to worship Him and laid down rules (instructions and prohibitions). Prophets served as intermediaries to convey these rules. Without prophets, creation would be lost and wouldn’t know how to worship God. “We send messengers only to give good news and to warn.” [Al-An͑ām 48]. Therefore, obedience to messengers is binding: “All the messengers We sent were meant to be obeyed, by God’s leave.” [Al-Nisāʾ64].
• The Third Wisdom: Prophets were sent to establish proof against creation and remove their excuses.
  • “Nor do We punish until We have sent a messenger.” [Al-Isrā͗ 15].
  • “They were messengers bearing good news and warning, so that mankind would have no excuse before God, once the messengers had been sent.” [Al-Nisā͗165]. In the hereafter, God will ask, “Company of jinn and mankind! Did messengers not come from among you to recite My revelations to you and warn that you would meet this Day?” [Al-An͑ām 130].

Section Two: Establishing the Prophethood of the Seal of the Prophets, Leader of the Messengers, Best of the Earlier and Later Ones, Mercy to the Worlds, Abū l-Qāsim Muḥammad ibn ͑Abdullāh ibn ͑Abd al-Muṭṭalib ibn Hāshim, the Unlettered, Arab, Qurashī Prophet (may God’s salutations be on him and may He bless him and give him peace, mercy, honour and dignity)

Prophet Muḥammad (peace be upon him) was sent to all of mankind (Arabs and non-Arabs) and to the jinn. Everyone is bound to enter his religion, Islam, which God accepts no other from, and by which all other creeds and sacred laws are abrogated and sealed.

• “People, I am the Messenger of God to you all.” [Al-A͑rāf 158].
• “If anyone seeks a religion other than [Islam] complete devotion to God, it will not be accepted from him.” [Āl-͑Imrān 85].
• “But he is God’s Messenger and the seal of the prophets.” [Al-Aḥzāb 40].

Many evidences point to the validity of his mission, grouped into five categories:

The First Category: The Noble Qur͗ān

The Qur’an, revealed to him, is an unassailable Scripture that falsehood cannot touch. “Though it is an unassailable Scripture, which falsehood cannot touch from any angle, a Revelation sent down from the Wise One, Worthy of All Praise.” [Fuṣṣilat 41-42].

The Qur’an proves his prophethood in ten ways:

• The First: Its eloquence and purity of style, acknowledged by Arabs, and its amazing arrangement.
• The Second: The Prophet challenged creation to produce something similar, but they failed despite their opposition and eloquence, proving it beyond human capacity.
  • “If you have doubts about the revelation We have sent down to Our servant, then produce a single sūra like it- enlist whatever supporters you have other than God- if you truly [think you can].” [Al-Baqara 23].
  • “Say, ‘Even if all mankind and jinn came together to produce something like this Qur͗ān, they could not produce anything like it, however much they helped each other.’” [Al-Isrāʾ 88].
• The Third: Its narration of incidents from former communities and prophets, which could only be known by revelation from God. “These accounts are part of what was beyond your knowledge [Muhammad]. We revealed them to you. Neither you nor your people knew them before now.” [Hūd 49].
• The Fourth: Its mention of unseen future events that later occurred exactly as predicted.
  • “… to make it prevail over all religions.” [Al-Tawba 33].
  • “… you will most certainly enter the Sacred Mosque.” [Al-Fatḥ 27].
  • Also, its revelations of people’s secrets and hidden thoughts.
    • “… (they) say inwardly.” [Al-Mujādila 8].
    • “… (they) distort the meaning.” [Al-Nisāʾ 46].
• The Fifth: The profound knowledge of religious beliefs, God’s names and attributes, and states of the hereafter, along with definitive arguments, which intellect alone cannot grasp.
• The Sixth: The rulings, lawful and unlawful expositions, and noble character traits it directs towards, combining goodness of this world and the hereafter.
• The Seventh: Its protection from replacement and change, unlike other scriptures. “We have sent down the Qur͗ān Ourself, and We Ourself will guard it.” [Al-Ḥijr 9].
• The Eighth: Its ease of memorization, which is clearly known through experience. “We have made the Qur͗ān easy to remember. But is there any rememberer there?” [Al-Qamar 17].
• The Ninth: Reciters or listeners do not tire or become bored despite its frequent repetition.
• The Tenth: Its incantations and invocations providing cure for sickness and disorders, as recorded in prophetic traditions.

The Second Category: Remarkable miracles and clear signs

Many miracles appeared at his hands, some scholars claiming up to a thousand, and others stating that he was given similar or better miracles than any prophet before him. These included:

• The moon splitting at his instance.
• Water gushing from between his fingers.
• Satiating large numbers with minimal food.
• Predictions about unseen matters that came true.
• Pebbles glorifying God in his palm.
• Stones greeting him with peace.
• A tree testifying to his prophethood.
• A gazelle, lizard, donkey, camel, and wolf speaking and testifying to his prophethood.
• A tree stump yearning for him.
• A new-born baby testifying to his prophethood.
• Restoring Qatāda’s eye.
• God giving life to the dead for his sake.
• The dead testifying to his apostleship.
• God answering his prayers for various matters, like bringing back the sun or controlling rain.

Prophet Muḥammad’s miracles are categorized into two types:

• The first category: Those known definitively, like the splitting of the moon (mentioned in the Qur’an and authenticated narrations) and the gushing of water/increase of food (reported by reliable and numerous narrators from many companions on major occasions).
• The second category: Those whose type is known definitively due to frequent occurrence, even if individual incidents are not definitively known, such as predictions and answering of prayers. The collective purport of these incidents produces a miracle.

The Third Category: Inference from his great merits and noble character traits

God gifted him with beautiful attributes and majestic qualities, brought together only for His most beloved and honored servants. These include noble lineage, beautiful form, intellect, understanding, eloquence, knowledge, worship, character, tolerance, patience, gratitude, abstinence, justice, trustworthiness, honesty, humility, pardon, chastity, generosity, bravery, modesty, dignity, calm, reverence, loyalty, faithfulness, kinship, kindness, and good governance. He possessed all traits of perfection and encompassed various majestic qualities, transmitted without disagreement.

• “Truly you have a strong character.” [Al-Qalam 4]. His prophethood was confirmed by Heraclius, the King of Rome, after hearing Abū Sufyān describe his character and lineage. ͑Abdullāh ibn Salām recognized his face as not that of an impostor upon seeing him.

The Fourth Category: Inference from the signs that appeared prior to his being granted prophethood

These include wondrous events at his birth, such as the emerging light, the shaking of Chosroe’s palace, and the extinguishing of Persian fires.

• The prayer of Abraham and Ishmael to raise a messenger from their progeny: “Our Lord, make a messenger of their own rise up from among them.” [Al-Baqara 129].
• The protection of his lineage from defects, descending from the most prestigious lineage.
• God warding off the army of the elephant from Makka for his sake. “Did you [Prophet] not see how your Lord dealt with the army of the elephant?” [Al-Fīl 1].
• Reference to his prophethood by Moses, Jesus, and other prophets. “God took a pledge from the prophets, saying, ‘If, after I have bestowed Scripture and wisdom upon you, a messenger comes confirming what you have been given, you must believe in him and support him…’” [Ᾱl-͑Imrān 3:81].
• Mention of him in the Torah and Gospel. “Those who follow the Messenger- the unlettered prophet they find described in the Torah that is with them, and in the Gospel.” [Al-A͑rāf 157].
• The sky being guarded with flames and devils prevented from eavesdropping since his prophethood, as related by the Jinn. “We used to sit in places there…” [Al-Jinn 9].
• Successive reports from monks, rabbis, and scholars of the people of the book about his description, his community, and signs, including recognition by Baḥīra, the monk, and knowledge of him by scholars like Waraqa ibn Nawfal.

The Fifth Category: Inference from the signs that appeared after him

These include the dominance of his religion over all others. “It is He who has sent His Messenger with guidance and the religion of truth, to show that it is above all [other] religions;” [Al-Tawba 33].

• The conquest of the East and West by his community, confirming the prophetic statement: “The earth was rolled up for me, so I saw its east and its west. The empire of my community will reach as far as it was rolled up for me”. His community overpowered the kingdoms of Chosroes and Caesar.
• His religion remaining dominant for over seven hundred years, with its laws protected and features clear.
• The huge number of his community and followers, exceeding any other prophet’s. “I have hope that I will be the one with the most followers on the day of rising.”.
• The blessings of deep knowledge, understanding of religion, wisdom, and consciousness of God apparent in his companions.
• Miracles, answered prayers, and extraordinary feats performed by the righteous ones of his community, all indicating his truthfulness and honor in God’s sight.

In Response to the Jews:

The Jews denied Prophet Muḥammad’s prophethood out of jealousy, resorting to denying abrogation, claiming that Moses’ sacred law could not be repealed as abrogation implies new knowledge (inconstancy in divine will), which is impossible for God.

The response to them is based on seven approaches:

• The First Approach: Abrogation does not imply new knowledge or inconstancy. It is like a master instructing a slave to perform tasks, then another. God transfers His servants from one sacred law to another, just as He transfers humans through states (fluid, blood-clot) or plants through stages (lifeless earth, joyous growth).
  • “We created man from an essence of clay, then We placed him as a drop of fluid in a safe place, then We made that drop into a clinging form, and We made that form into a lump of flesh…” until the verse, “and then, on the Day of Resurrection, you will be raised up again.” [Al-Mu͗minūn 12-16].
  • “Have you not considered that God sends water down from the sky, guides it along to form springs in the earth, and then, with it, brings forth vegetation of various colours, which later withers, turns yellow before your eyes, and is crumbled to dust at His command?” [Al-Zumar 21].
  • “God erases or confirms whatever He wills.” [Al-Ra͑d 39].
  • “He cannot be called to account for anything He does, whereas they will be called to account” [Al-Anbiyā͗ 23].
• The Second Approach: Their own sacred law abrogated earlier ones (e.g., marriage to sister in Adam’s era, Sabbath not instituted prior). Thus, their law can also be abrogated.
• The Third Approach: Moses (peace be upon him) informed his followers of Prophet Muḥammad, making it binding to accept him. Many Jews, like Abdullāh ibn Salām and Ka͑b al-Aḥbār, acknowledged this and accepted Islam. God reproached them for abandoning faith despite recognition.
  • “They had been praying for victory against the disbelievers.” [Al-Baqara 89].
  • “Those to whom We gave the Scripture know that this [Quran] is revealed by your Lord [Prophet] with the truth.” [Al-An͑ām 114].
  • “People of the Book, why do you deny God’s revelations when you can see they are true? People of the Book, why do you mix truth with falsehood? Why do you hide the truth when you recognize it?” [Āl-͑Imrān 70-71].
• The Fourth Approach: Islam requires belief in all prophets (Moses, Jesus, Muḥammad, etc.), and the Qur’an corroborates the Torah and Gospel. Judaism rejects Jesus and Muḥammad, and murdered other prophets. Faith in all prophets is superior.
  • “So [you believers], say, ‘We believe in God and in what was sent down to us and what was sent down to Abraham, Ishmael, Isaac, Jacob, and the Tribes, and what was given to Moses, Jesus, and all the prophets by their Lord. We make no distinction between any of them, and we devote ourselves to Him.’” [Al-Baqara 136].
• The Fifth Approach: All creeds revere Abraham (peace be on him), and Islam is Abraham’s religion, thus obligating them to follow it.
  • “The faith of your forefather Abraham.” [Al-Ḥajj 78].
  • “People of the Book, why do you argue about Abraham when the Torah and the Gospels were not revealed until after his time?” [Āl-͑Imrān 65] until the verse, “Abraham was neither a Jew nor a Christian. He was upright and devoted to God, never an idolater.” [Āl-͑Imrān 67].
• The Sixth Approach: Jews and Christians altered their religion, added/deleted from scriptures, murdered/rejected prophets, worshipped others besides God, and attributed inappropriate things to Him. God punished them by making some into apes and swines. Prophet Muḥammad was sent to clarify the truth and bring them out of darkness.
  • “Truly, this Quran explains to the Children of Israel most of what they differ about.” [Al-Naml 76].
  • “O people of the Scripture, Our messenger has come to you to clarify for you much of what you were hiding from the Scripture, and to pardon over much.” [Al-Mā͗ida 15]. These approaches can also be used against Christians.
• The Seventh Approach: If they were entitled to good-fortune in the hereafter, they would wish for death, but they do not, indicating their claim is false.
  • “Say [Prophet], ‘You who follow the Jewish faith, if you truly claim that out of all people you alone are friends of God, then you should be hoping for death.’ But because of what they have stored up for themselves with their own hands they would never hope for death.” [Al-Jumu͑a 6-7].

Some Jews acknowledge Prophet Muḥammad’s prophethood but claim he was sent only to Arabs, which is self-contradictory, as a prophet must be believed in all his statements, and he stated he was sent to all mankind. Some reject his prophethood because he was an Arab, not from Children of Israel, which is clear ignorance.

• God selects His messengers from whomever He wishes: “God is fully aware where He makes His message.” [Al-An͑ām 124]. “God chooses for His grace whoever He will.” [Al-Baqara 105].
• Many Arab prophets existed, such as Hūd, Ṣāliḥ, and Shu͑ayb.
• His being an illiterate Arab actually highlights his miracles, as he produced wisdom and knowledge without prior learning or scripture.

Section Three: Angels

Angels are honored servants of God, worshipping and glorifying Him, obeying Him without disobedience.

• “No! They are only His honoured servants,” [Al-Anbiyā͗ 26] until the verse, “indeed they themselves stand in awe of Him.” [Al-Anbiyā͗ 28].
• “…and those that are with Him are never too proud to worship Him, nor do they grow weary, they glorify Him tirelessly night and day.” [Al-Anbiyā͗ 19-20]. Some angels are envoys to prophets, some remove souls, some are guardians, and others have various duties, fully known only by God. Belief in angels is obligatory.
• “Anyone who does not believe in God, His angels, His Scriptures, His messengers, and the Last Day has gone far, far astray.” [Al-Nisā͗ 136]. The Prophet (may God bless him and give him peace) mentioned belief in angels as part of faith in the narration of Gabriel (peace be on him).

Section Four: Rulers and Companions

Abū Bakr Al-Ṣiddīq, ͑Umar ibn al-Khaṭṭāb, ͑Uthmān ibn ͑Affān, and ͑Alī ibn Abi Ṭālib (may God be pleased with them) were just rulers, each entitled to the caliphate. The Ahl al-Sunna view is that they were the best of people after the Messenger of God (may God bless him and give him peace), and their ranks in virtue correspond to their ranks in caliphate.

• Abū Bakr Al-Ṣiddīq: Evidence for his leadership includes the consensus of Muslims and the Prophet’s indications.
  • “If you do not find me, then go to Abū Bakr.”.
  • “God and the Muslims want no one but Abū Bakr.”.
• ͑Umar (may God be pleased with him): Appointed by Abū Bakr and confirmed by Muslim consensus. The Prophet hinted at his caliphate. “Follow the two persons after me: Abū Bakr and ͑Umar.”.
• ͑Uthmān (may God be pleased with him): Appointed by the consultative council delegated by ͑Umar and confirmed by Muslim consensus. He was wrongfully murdered by lay people, with no significant figures involved. The Prophet stated he would be wrongfully killed.
• ͑Alī (may God be pleased with him): Possessed noble characteristics, making him worthy of leadership (close family relation to Prophet, son-in-law, early convert, knowledgeable, brave, abstinent). Muslims consented to his caliphate after ͑Uthmān’s murder.

Regarding disturbances and discord between ͑Alī and Mu͑āwiya, and companions who sided with each, there is no authentic report. If such reports exist, silence should be maintained, and the best thoughts should be held for all of them, maintaining that ͑Alī was on the right.

All of the Prophet’s household and companions are eminent and righteous individuals, with their virtue testified to by the Qur’an and authentic reports.

• “God wishes to keep uncleanness away from you, people of the [Prophet’s] House, and to purify you thoroughly.” [Al-Aḥzāb 33].
• “Muḥammad is the Messenger of God. Those who follow him are harsh towards the disbelievers and compassionate towards each other.” [Al-Fatḥ 29] until the end of the sūra.
• “God will be well pleased with the first emigrants and helpers and those who followed them in good deeds, and they will be well pleased with Him.” [Al-Tawba 100].

The Third Fundamental: The Hereafter

This fundamental describes beliefs related to the afterlife, including resurrection, events before and on the Day of Rising, and Paradise and Hell-Fire.

Section One: Establishing the Afterlife

God will resurrect the dead and gather creation for reckoning, reward, and punishment. This is a contingent, possible matter, mentioned in God’s scriptures and by His messengers, making belief in it necessary. Islam’s sacred law details these states more than any other.

Evidence for its possibility is based on three approaches:

• The First Approach: God can restore bodies after annihilation, just as He created them initially.
  • “Say, ‘He who created them in the first place will give them life again.’” [Yāsīn 79].
  • “Does man think he will be left alone? Was he not just a drop of spilt-out sperm.” [Al-Qiyāma 36-37] until the end of the sūra.
  • “He is the One who originates creation and will do it again- this is even easier for Him.” [Al-Rūm 27].
• The Second Approach: God’s ability to create heavens and earth, which are larger than man, implies His ability to give life after death. “Do the disbelievers not understand that God, who created the heavens and earth and did not tire in doing so, has the power to bring the dead back to life? Yes indeed!” [Al-Aḥqāf 33].
• The Third Approach: God gives life to dead earth with rain, causing crops to grow. Similarly, He will give life to creation after death.
  • “You sometimes see the earth lifeless, yet when We send down water it stirs and swells and produces every kind of joyous growth.” [Al-Ḥajj 5].
  • “…how with water We give [new] life to a land that is dead? This is how the dead will emerge [from their graves].” [Qāf 11]. God’s power to gather creation is also highlighted:
• “The coming of the Hour of Judgement is like the blink of an eye, or even quicker.” [Al-Naḥl 77].
• “Creating and resurrecting all of you is only like creating or resurrecting a single soul.” [Luqmān 28].

There are several wisdoms in resurrection:

• People differ, so God will resurrect them to establish truth and judge their differences.
  • “[Prophet], it is your Lord who will judge between them on the Day of Resurrection concerning their differences.” [Al-Sajda 25].
  • “…in order to make clear for them what they have differed about and so that the disbelievers may realize that what they said was false.” [Al-Naḥl 39].
• God will recompense each person for their actions, distinguishing believers from disbelievers, and obedient from sinners, as worldly conditions may not reflect this difference.
  • “… so that God may reward each soul as it deserves.” [Ibrāhīm 51].
  • “Did you think We had created you in vain, and that you would not be brought back to Us?” [Al-Mu͗minūn 115].
  • “Do those who commit evil deeds really think that We will deal with them in the same way as those who believe and do righteous deeds, that they will be alike in their living and their dying? How badly they judge!” [Al-Jāthiya 21].
  • “Should We treat those who submit to Us as We treat those who do evil?” [Al-Qalam 35].

Section Two: What Will Occur Before the Day of Rising

The sacred law mentions events between death and the Day of Rising, which must be believed in:

• Questioning by the two angels and punishment in the grave: Evidenced in the Qur’an and Sunnah.
  • “A terrible punishment engulfed Pharaoh’s people; they will be brought before the Fire morning and evening.” [Ghāfir 45-46]. This verse explicitly refers to punishment before the Day of Rising, which can only be in the grave.
  • Many authentic narrations from companions (Abū Sa͑īd Al-Khudrī, ͑Ā͗isha, etc.) in the Sunnah support grave punishment and questioning. Pious predecessors and the Ahl al-Sunna agree on this.
• Portents or signs before the Day of Rising: Such as the emergence of the great impostor (Dajjāl), Gog and Magog, the beast, and the rising of the sun from the west.
  • “And when the peoples of Gog and Magog are let loose…” [Al-Anbiyā͗ 96].
  • “When the verdict is given against them, We shall bring a creature out of the earth, which will tell them…” [Al-Naml 82].
  • “But on the Day some of your Lord’s signs come, no soul will profit from faith if it had none before, or has not already earned some good through its faith.” [Al-An͑ām 158]. This will occur when the sun rises from the west, shutting the door of repentance.

Section Three: The Day of Rising and its States

The sacred law mentions various events on the Day of Rising that must be believed in:

• The Bridge (or the path over Hell): Evidenced by Qur’an and Sunnah.
  • “lead them all to the path of Hell.” [Al-Ṣāffāt 23].
  • Many reports from the Prophet (may God bless him and give him peace) via companions, agreed upon by predecessors and Ahl al-Sunna.
• The Balance (or the scale): Evidenced by Qur’an and Sunnah.
  • “We will set up scales of justice for the Day of Resurrection.” [Al-Anbiyā͗ 47].
  • “On that Day the weighing of deeds will be true and just.” [Al-A͑rāf 8].
• The Reckoning: Evidenced by Qur’an and Sunnah.
  • “He will have an easy reckoning” [Al-Inshiqāq 8].
  • “By your Lord, We will question them all about their deeds.” [Al-Ḥijr 92-93].
  • Numerous reports from the Prophet (may God bless him and give him peace) via companions, agreed upon by Muslims.
• Retaliation: Evidenced by Qur’an and Sunnah.
  • “Fair judgement will be given between them.” [Zumar 69].
  • Reports from the Prophet (may God bless him and give him peace) via companions, agreed upon by Muslims.
• Reading of the Book (of Deeds): Evidenced by Qur’an and Sunnah.
  • “We have bound each human being’s destiny to his neck. On the Day of Resurrection, We shall bring out a record for each of them, which they will find spread wide open” [Al-Isrā͗ 13].
  • “Anyone who is given his Record in his right hand…” [Al-Ḥāqqa 19].
• The Pool (Al-Kawthar): The Pool of the Prophet (may God bless him and give him peace), given by God.
  • “We have truly given Al-Kawthar to you [Prophet],” [Al-Kawthar 108].
  • Many reports from the Messenger of God (may God bless him and give him peace) via companions.
• His Intercession: Prophet Muḥammad’s intercession.
  • “so that your Lord may raise you to a [highly] praised status” [Al-Isrā͗ 79].
  • Numerous reports from the Prophet (may God bless him and give him peace) via companions, agreed upon by pious predecessors and Ahl al-Sunna.
• The Testimony of the Limbs: Evidenced by Qur’an and Sunnah.
  • “On the Day when their own tongues, hands, and feet will testify against them about what they have done” [Al-Nūr 24].
  • “their ears, eyes, and skins will testify against them for their misdeeds.” [Fuṣṣilat 20].

The book omits detailed descriptions of these events for brevity, focusing on proving their occurrence.

Section Four: Paradise and Hell-Fire

God made Paradise the home of comfort and reward for believers, and Hell-fire the home of punishment for disbelievers and sinners.

• Paradise: Entered by believers, with various comforts like food, drink, women, servants, clothing, palaces, as mentioned frequently in the Qur’an.

  • “For those who fear [the time when they will] stand before their Lord there are two gardens,” [Al-Raḥmān 46] until the end of the sūra.
  • “…and reward them, for their steadfastness, with a Garden and silken robes,” [Al-Insān 12] until the end of the description.

• Seeing God Almighty: People of Paradise will see God Almighty.

  • “On that Day there will be radiant faces, looking towards their Lord.” [Al-Qiyāma 22-23].
  • Numerous authentic and explicit reports from the Prophet (may God bless him and give him peace) via companions confirm this.

• Perpetuity of Paradise: The comfort of Paradise is perpetual and never-ending.

  • “…and there they will remain forever” [Al-Nisā͗ 57].
  • “…nor will they ever be expelled therefrom” [Al-Ḥijr 48].
  • “…they will taste death no more” [Al-Dukhān 46]. Muslims have reached consensus on this.

• Hell-fire: Entered by disbelievers and sinners, punished with various forms of torment, frequently mentioned in the Qur’an.

  • “Hell lies in wait,” [Al-Naba͗ 21] until the verse, “a fitting requital.” [Al-Naba͗ 26].
  • “We have prepared a Fire for the wrongdoers that will envelop them from all sides.” [Al-Kahf 29].

• Perpetuity for Disbelievers: Disbelievers will necessarily enter and remain forever in Hell-fire.

  • “But those who reject the truth will stay in Hellfire, where they will neither be finished off by death, nor be relieved from Hell’s torment.” [Fāṭir 36].
  • “They will not be brought out of the Fire on that Day, nor will they be given the chance to make amends.” [Al-Jāthiya 35].
  • “those who disbelieve and deny Our messages shall be the inhabitants of the Fire, and there they will remain forever.” [Al-Baqara 39]. This is also evidenced in the Sunnah and agreed upon by Muslims.

• Sinning Believers: Some sinning believers may be pardoned by God and not enter the fire.

  • “God does not forgive the joining of partners with Him: anything less than that He forgives to whoever He will.” [Al-Nisā͗ 48].
  • God is described as merciful, pardoning, and forgiving.
  • Numerous prophetic reports support this. Some sinning believers will be punished in the fire but later removed by God’s mercy and the Prophet’s intercession, then entered into Paradise. A believer will not remain forever in the fire.

• “Whoever has done an atom’s-weight of good will see it,” [Al-Zalzala 7]. Remaining in fire forever would negate reward for faith and good actions.

• “anything less than that He forgives to whoever He will.” [Al-Nisā͗ 48]. Numerous traditions from the Prophet (may God bless him and give him peace) support this, which is the view of the Ahl al-Sunna, and any contradictory verses or reports must be interpreted (ta͗wīl) accordingly.

Final Word

Faith is the basis and prerequisite for the acceptance of all good and righteous deeds. Rectifying belief is the most stressed obligation. The author offers advice to strengthen conviction and warns against what weakens faith.

The author advises four things:

• The First: Recite the Grand Qur’an, ponder its verses, and comprehend its meanings, as it illuminates hearts. “This Quran does indeed show the straightest way.” [Al-Isrā͗ 9]. The Qur’an is guidance, mercy, light, cure, exposition, glad-tidings, and insight. The Messenger of God (may God bless him and give him peace) described it as “the Book of God, in which there is news of those who came before you, information about what will happen after you have gone, rulings concerning matters between you. It is the decisive word and is not something to be taken lightly. If any overweening person abandons it, God will crush him, and if anyone seeks guidance elsewhere, God will lead him astray. It is the strong rope of God, it is the wise reminder, it is the straight path, it is that by which desires do not swerve nor do tongues become confused, and the scholars are satiated from it. It does not become worn out by abundant repetition and its wonders do not come to an end. It is that which prompted the Jinn, when they heard it, to say, ‘Indeed, we have heard a wondrous Qur ͗ān that gives guidance to the right path, and we have come to believe it.’ [Al-Jinn 1-2] Whoever speaks in accordance with it proves truthful, whoever acts in accordance with it will be rewarded, whoever judges according to it will be just, and whoever calls towards it will be guided to the straight path.”.
• The Second: Read the traditions of the Messenger of God (may God bless him and give him peace), study his biography, comprehend his speech, and follow his way, finding amazing wisdom in his actions and statements.
  • “By the star when it sets! Your companion has not strayed; he is not deluded; he does not speak from his own desire.” [Al-Najm 1-3].
  • “Say, ‘If you love God, follow me, and God will love you and forgive you your sins.’” [Āl-͑Imrān 31].
  • The Prophet (may God bless him and give him peace) said, “I have left you with two things that as long as you hold firm to, you will not go astray: The Book of God and my way.”.
• The Third: Become acquainted with reports of predecessors (companions and successors), emulate them, and abandon innovated matters.
  • The Prophet (may God bless him and give him peace) said, “My companions are like the stars. Whichever one of them you emulate you will be guided.”.
  • He also described the saved sect as “Those that follow what I and my companions adopt.”.
  • And, “Beware of innovated things, for they are misguidance. Any of you who comes across that must stick to my way and the way of the rightly guided successors after me. Bite onto it with your back teeth!”.
• The Fourth: Be mindful of God Almighty, persevere in obedience, and avoid sins, as this increases the light of insight.
  • “But God gives more guidance to those who are guided.” [Maryam 76].
  • “If you remain mindful of God, He will give you a criterion [to tell right from wrong] and wipe out your bad deeds.” [Al-Anfāl 29].
  • Conversely, sins encrust the heart: “No indeed! Their hearts are encrusted with what they have done.” [Al-Muṭaffifīn 14].
  • “Do not yield to those whose hearts We have made heedless of Our remembrance.” [Al-Kahf 28].

The author cautions against two things:

• The First: Involvement in ancient un-Islamic sciences like philosophy and astronomy, as they generally weaken faith, darken the heart, and are of no benefit, not being taught by prophets. ͑Umar (may God be pleased with him) instructed that their books be discarded.
• The Second: Looking into obscure matters, indulging in suspicion and skepticism, and recounting opposing views of disbelievers and innovators, as this causes doubt and shakes conviction. The lawgiver prohibited excessive questioning and prying. The Messenger of God (may God bless him and give him peace) said, “Those before you were ruined because of their excessive questions and disagreement with their prophets.”. Pious predecessors frowned upon such talk.

If argued that such engagement is needed to respond to opponents, the author clarifies:

• Disbelievers: The Qur’an already refutes their statements and shows their deviation, serving as God’s argument, so nothing else is needed.
• Innovators: Their statements and arguments should not be related unless necessary for a response, as ͑Alī and Ibn ͑Abbās (may God be pleased with them) did when the Kharijites became widespread. Leading theologians like Abū l-Ḥasan Al-Ash͑arī and Abū Bakr ibn Al-Ṭayyib engaged due to the prevalence of innovators in their era. In the author’s time and lands (Maghreb and Andalus), innovators were absent, so their views should be ignored as they are harmful without benefit.

If thoughts or Satanic insinuations cause reservations, the cure is found in four things from the Qur’an and Sunnah:

• The First: Seek God’s protection from Satan and ignore such thoughts. “If Satan should prompt you to do something, seek refuge with God- He is all hearing, all knowing.” [Al-A͑rāf 200]. The Prophet (may God bless him and give him peace) advised saying, “I believe in God,” and seeking God’s protection.
• The Second: Remembrance of God. “those who have faith and whose hearts find peace in the remembrance of God- truly it is in the remembrance of God that hearts find peace.” [Al-Ra͑d 28].
• The Third: Reflect on evidences and recount proofs. “those who are aware of God think of Him when Satan prompts them to do something and immediately they can see [straight];” [Al-A͑rāf 201].
• The Fourth: Enquire from an orthodox scholar. “Ask those who have knowledge if you do not know.” [Al-Naḥl 43].