The people of truth
said: The realities of things exist firmly and knowing them--
contrary to what the Sophist say-- is established.
The reasons of knowledge for the creations are three the sound
senses, the truthful news and the mind. The senses are the
hearing, the sight, the olfaction (smell), the taste and the
touch. With each of these senses one encounters that which it
was created for.
The truthful news is of two kinds: one of them is the confirmed
news that is transmitted by Tawatur by people
whom the mind does not perceive their collaboration to tell a
lie, and it establishes the necessary knowledge such as the
knowledge of the previous kings of the ancient times and the
knowledge of the far countries. The second kind is the news of
the Prophet which is supported by a miracle and it
establishes the indicative knowledge.
The confirmed knowledge of it is equivalent to the necessarily
confirmed knowledge in certainty and confirmation and it is also
a reason for knowledge.
As to the mind it is also a
reason for knowledge. What is inherently confirmed of it is a
necessary knowledge such as knowing that everything is larger
than its part and what is indicatively confirmed of it is an
acquired knowledge. To the people of truth inspiration
is not among the reasons that establish knowing the
truthfulness of a certain thing.
The Universe with all its parts is created since it is composed
of entities and qualities. The entities are the things that
have a standing of their own and they are either compounded such
as the body or not compounded such as the jawhar-atom
which is the indivisible part.
The quality is the thing that does not have a standing of its
own but rather exists in bodies and jawhar-atoms such
as colors, manner of status (attached, detached, mobile, and
immobile), tastes and odors.
The creator of the universe is Allah who is
attributed by being One, without
a beginning, Alive, Powerful, Knowledgeable, Hearing, Seeing,
Willing. He is not a quality or a body or a jawhar-atom
or pictured or limited or counted or has parts or composed of
parts or ends at a limit. He is not attributed with a kind or
resemblance to the creation or being established in a place or
being subject to time. Nothing is like Him and nothing escapes
His Knowledge and Power. He is attributed with Eternal and
Everlasting Attributes that are confirmed to Him. His
Attributes are neither His Reality nor other than His
Reality. They are Knowledge, Power, Life, Quwwah-Power,
Hearing, Sight, Will, Doing, Creating, Sustaining, and Speech.
He Speaks with an Eternal and Everlasting Speech which is not of
the kind of letters and sounds and it is an attribute that
negates silence and defect. With it Allah
Speaks, Orders, Prohibits and Informs.
The Qur'an—the Speech of Allah
the Exalted—is not created, it is written in our books of
Qur'an, retained in our hearts, recited with our
tongues, heard with our ears and is not incarnated in them.
Creating is an Eternal and
Everlasting Attribute of Allah and it entails
creating the universe and every part of its parts at the time of
their existence and, to us, it
is other than what is created.
The Will is an Eternal and Everlasting Attribute that is
confirmed to Him. And seeing Allah the Exalted
is permissible in the judgment of the mind and must occur as per
the conveyed texts and the existent textual proofs establishing
that the believers must see Allah the exalted in
the Hereafter. Hence, He will be seen without a place or
direction or facing or ray connection or a distance between the
seer and Allah the Exalted.
Allah the Exalted is the Creator of the actions
of the slaves be it blasphemy, belief, obedience and
disobedience all of which are by His Will, Ruling, Creating and
Destining. The slaves do voluntary actions f or which they are
rewarded or punished and the good among their actions are
accepted by Allah and the abhorrent among them
are not accepted. Ones capability being the actual ability with
which the action is done is created at the time of the action.
The term capability also applies to the soundness of the causes,
instruments and limbs and the accountability is valid due to
this capability. The slave is
not made accountable for that of which he is not capable. The
encountered pain after hitting a human being and the breakage in
the glass after a human being breaks it and what is similar to
that are all created by Allah the Exalted and
the slave does not create any of it. The killed person is dead
due to the advent of his death time and the death that stands in
the dead person is Allah 's—the Exalted—creation
and the slave has no input whether in creating or acquiring. The
death time is one.
The unlawful is called sustenance and everyone collects his
sustenance whether lawful or unlawful. It is not perceived that
a person does not consume his sustenance or that other than him
Allah the Exalted makes whomever He Willed
misguided and guides whomever He Willed. What is best for the
slave is not obligatory upon Allah the Exalted.
The torture of the grave for the blasphemers and some of the
sinful believers and the enjoyments therein for the obedient
people and the questioning by Munkar and Nakir
are confirmed by the indications of the conveyed texts.
Resurrection is true, Weighing is true, the Book is true, the
Questioning is true, the Basin is true, the Bridge is true,
Paradise is true, the Fire is true and both are now created and
exist and will remain and will not annihilate and their
occupants will not annihilate. The enormous sin does not take
the slave out of belief and does not make him engaged in
blasphemy. Allah the Exalted does not forgive
that one associates partners with Him and forgives what is less
than that among small and enormous sins to whomever He Wills. It
is permissible to punish for the small sin and forgive the
enormous sin so long one does not legitimize them and
legitimizing them is blasphemy. The intercession for the
enormous sinners by the Messengers and the choicest ones is
confirmed in abundant reports. The enormous sinners among the
believers do not stay forever in the Fire even if they die
The belief is to believe in what came from Allah
the Exalted and to consent to it. As to the doings they
inherently increase and the belief does not increase or
decrease. Belief and Islam are one and the same and if found
in the slave that he believes and consents to it then it is
valid for one to say I am a true believer and one ought not to
say, 'I am, God willing, a believer'.
The one who appears to have a sound standing may turn and have
a bad standing and the one who appears to have a bad standing
may turn and have a good standing. The change pertains to having
a good and a bad standing, however, Decreeing one to die as a
believer or as a blasphemer is an Attribute of Allah
and Allah and His Attributes do not change.
There is a wisdom in sending Messengers and Allah
the Exalted did send Messengers among humans to humans giving
good tidings and warning and elucidating to the people that
which they need among the worldly and religious matters and
supported the Messengers with miracles that revoke the ordinary
course of events.
The first of the Prophets was Adam, peace be upon him,
and the last was Mohammad, sallallahu
`alayhi wa sallam. Their numbers were narrated in some
sayings attributed to the Prophet; however, it is better to not
limit them to a number since Allah the Exalted
said in Surah Ghafir, Ayah 78:
وَلَقَدْ أَرْسَلْنَا رُسُلاً مِّن قَبْلِكَ مِنْهُم مَّن
قَصَصْنَا عَلَيْكَ وَمِنْهُم مَّن لَّمْ نَقْصُصْ عَلَيْكَ
The Ayah means: we did aforetime send Messengers
before you: of them there are some whose story We have related
to you, and some whose story We have not related to you.
With specifying a number one is not safe from including with
them one who is not among them or excluding from them one who is
among them and all of them have been conveying from Allah
the Exalted and giving advice.
The best of the Prophets is Mohammad, sallallahu
`alayhi wa sallam. The Angels who are the slaves of Allah
and function by His orders are not attributed with masculinity
and femininity. Allah the Exalted has books that
He sent down unto His Prophets in which He elucidated His
orders, prohibitions, promises and threats.
The Ascension of the Messenger of Allah,
sallallahu `alayhi wa sallam, while awake and
in person, to the sky and to wherever heights of the upper
dominion Allah willed is true.
The karamahs of the Alwaya'
 is true, hence, Allah
reveals the karamah for the waliyy by
revoking the ordinary course of events such as crossing a far
distance in a short time and the appearance of food, drink and
clothing whenever needed and walking on water and flying in the
air and the talking of inanimate bodies and animals and other
than that. This happening of the karamah stand
as a miracle for the Messenger to whom the karamah
has appeared for a member of his nation revealing that he is a
waliyy--who will not be a waliyy unless he is
truthful in his religiosity and his religiosity pertains to
consenting to the message of his Messenger.
The best of the humans after our Prophet, sallallahu
`alayhi wa sallam, is Abu Bakr as-Siddiq
then `Umar al-Faruq then `Uthman
Dhun-Nurayn then `Aliyy the one who is
accepted, may Allah accept the deeds of all of
them. Their Caliphate in the aforementioned order is confirmed.
The Caliphate  lasted thirty
years after which came reigns and emirates.
The Muslims must have an Imam to execute their judgments and
enforce their punishments and fortify their borderline cities
and equip their armies and collect their Zakat and defeat
the invaders, the thieves and the way layers, and to carry out
the Friday congregations and feasts and to stop the disputes
that occur between the slaves and to accept the testimonies that
establish the rights and to conduct the marriage of the young
and less privileged who have no guardians and to distribute the
spoils and other than that.
The Imam ought to be apparently present and not be absent in a
concealed manner and not be expected to yet appear and must be
from the tribe of Quraysh and impermissible to be from
others. He is not exclusive to the offspring of Hashim
and the sons of `Aliyy may Allah accept
his deeds. It is not conditional that he would be impeccable
 or the best of the people of his time. It is
conditional that he would be attributed with absolute and
complete uprightness and management. He should be capable of
leading, and executing the judgments, and protecting the
borderlines of the abode of Islam, and giving justice to one who
suffered injustice from another. The Imam is not removed due to
committing iniquities or injustice .
It is permissible to pray behind every meritorious and doer of
iniquities and the prayer is offered to every meritorious and
doer of iniquities who dies. Generally due is the abstinence
from mentioning the companions except for what is good .
We profess the earning of paradise to the Ten to whom the
Prophet, sallallahu `alayhi wa sallam,
gave the good tidings of having earned paradise. We believe in
wiping over the khuff-footgear while traveling and in
the city of dwelling. We do not deem unlawful to drink the
Categorically, no waliyy attains to the status of the
Prophets and the slave does not reach a stage whereby he will be
relieved of obligations and prohibitions. The texts of the Book
and the sayings of the Prophet are to be taken as per their
apparent meanings  and reverting to other meanings claimed
by the people of al-Batin
 is an act of atheism and rejecting the texts is
blasphemous. Deeming a sin lawful is blasphemous and being
negligent of its proper judgment  is blasphemous and mocking
the rules of the religion is blasphemous and despairing of the
Mercy of Allah the Exalted is blasphemous and
consenting to safety from the punishment of Allah
 is blasphemous and believing a Soothsayer who tells
one about the unforeseen is blasphemous.
What is annihilated is not a thing that exists.
The supplication of the living for the dead and giving charity
on their behalf contain a benefit for them. Allah
the Exalted answers the supplications and satisfies the needs.
What the Prophet, sallallahu `alayhi wa
sallam, informed about among the conditions of the
happening of the Day of Judgment such as the appearance of the
false Messiah and the Animal of the Earth and Gog and Magog and
the descent of `Isa, peace be upon him,
from the sky and the rising of the sun from where it sets is
The Mujtahid  might be wrong and might be correct.
The Messengers among the humans are better than the Messengers
among the Angels and the Messengers among the Angels are better
than the general people (who are Awliya') and
the general people (who are Awliya') are better
than the general Angels.
 All faiths and groups
consent to the true existence of things except the Sophists.
 What we hear, see,
smell, taste and touch definitely and certainly exist. The
custom is that what we experience with one sense we do not
experience with another; however, the judgment of the mind
allows experiencing it with another sense if Allah
 The Miracle is an
extraordinary matter intended to reveal the truthfulness of the
one who claims the status of Prophethood. It cannot be imitated
by others on the grounds of refuting the claim. This knowledge
is also definite like the knowledge provided by the news
transmitted by Tawatur that rely on hearing or
sighting the event.