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83. The Jannah and the Jahannam are created things that never come to an end and we believe that Allah created them before the rest of creation and then created people to inhabit each of them. Whoever He wills goes to the Jannah out of His bounty and whomever He wills goes to the Jahannam through His justice. Everybody acts in accordance with what is destined for him and goes towards what he has been created for.

84. Good and evil have both been decreed for people.

85. The capability in terms of divine grace and favor, which makes an action certain to occur, cannot be ascribed to a created being. This capability is integral with action, whereas the capability of an action in terms of having the necessary health and ability, being in a position to act, and having the necessary means, exists in a person before the action. It is this type of capability, which is the object of the dictates of the Shari’ah. Allah the Exalted says: "Allah does not charge a person except according to his ability." (Al-Baqarah 2: 286)

86. People's actions are created by Allah but earned by people.

87. Allah, the Exalted, has only charged people with what they are able to do and people are only capable of doing what Allah has granted them to do. This is the explanation of the phrase: "There is no power and no strength except by Allah." We add to this that there is no stratagem or way by which anyone can avoid or escape disobedience to Allah except with Allah's help; nor does anyone have the strength to put obedience to Allah into practice and remain firm in it, except if Allah makes it possible for him to do so.

88. Everything happens according to Allah's will, knowledge, predestination and decree. His will overpowers all other wills and His decree overpowers all stratagems. He does whatever He wills and He is never unjust. He is exalted in His purity above any evil or perdition and He is perfect far beyond any fault or flaw. "He will not be asked about what He does, but they will be asked." (al-Anbiya' 21: 23)

89. There is benefit for dead people in the du’aa and sadaqah of the living [through isal al-thawab].

90. Allah responds to people's supplications and gives them what they ask for.

91. Allah has absolute control over everything and nothing has any control over Him. Nothing can be independent of Allah even for the blinking of an eye, and whoever considers himself independent of Allah for the blinking of an eye is guilty of unbelief and becomes one of the people of perdition.

92. Allah is angered and He is pleased but not in the same way as any creature.

93. We love the Sahaba of the Messenger of Allah but we do not go to excess in our love for any one individual among them; nor do we disown any one of them. We hate anyone who hates them or does not speak well of them and we only speak well of them. Love of them is a part of Islam, part of belief and part of excellent behavior, while hatred of them is unbelief, hypocrisy and rebellion.

94. We confirm that, after the death of Allah's Messenger, sallallahu ‘alayhi wa sallam, the caliphate went first to Abu Bakr al-Siddiq, thus proving his excellence and superiority over the rest of the Muslims; then to `Umar ibn al-Khattab; then to Uthman; and then to `Ali ibn Abi Talib; radhi Allahu ‘anhum ajma’iin. These are the Khulafaa al-Raashidiin and upright leaders.

95. We bear witness that the ten who were named by Rasuulullah sallallahu ‘alayhi wa aalihi wa sallam, and who were promised the Jannah by him, will be in the Jannah, as Rasuulullah sallallahu ‘alayhi WA sallam, whose word is truth, bore witness that they would be. The ten are: Abu Bakr, `Umar, `Uthman, `Ali, Talha, Zubayr, Sa`d, Sa`id, `Abd al-Rahman ibn `Awf, and Abu `Ubayda ibn al-Jarrah whose title was the Trustee of this Community, radhi Allahu ‘anhum ajma’iin.

96. Anyone who speaks well of the Sahaba of the Messenger of Allah, sallallahu ‘alayhi WA aalihi WA sallam, and his wives and offspring, who are all pure and untainted by any impurity, is free from the accusation of hypocrisy.

97. The learned men of the Predecessors, both the first community [the Sahaba], the Tab’iin, and those who immediately followed [the Tab’ Taabiin, radhi Allahu ta’aala ‘anhum ajma’iin] - the people of virtue, the narrators of hadith, the jurists, and the analysts-- they must only be spoken of in the best way, and anyone who says anything bad about them is not on the right path.

98. We do not prefer any of the awliyaa (‘alayhimur rahmah) from among the Community to any of the anbiyaa (‘alayhimussalaam), but rather we say that any one of the anbiyaa (‘alayhimussalaam) is better than all the ‘awliyaa' (‘alayhimur rahmah) put together.

99. We believe in what we know of the ‘karamat ‘ of the ‘awliya' (‘alayhimur rahmah) and in the authentic stories about them from trustworthy sources.

100. We believe in the signs of the Hour such as the appearance of the Antichrist ‘(dajjal) ‘ and the descent of `Isa ibn Maryam ‘alayhimussalaam, from heaven, and we believe in the rising of the sun from where it sets and in the emergence of the Beast from the earth.

101. We do not accept as true what soothsayers and fortune-tellers say, nor do we accept the claims of those who affirm anything, which goes against the Book, the Sunnah, and the consensus [ijma’] of the Ummah [- even if they happen to be supposed "scientists", "doctors", "philosophers", "shaykhs", "experts", or whatever].

102. We agree that holding together is the true and right path and that separation is deviation and torment.

103. There is only one religion of Allah in the heavens and the earth and that is the religion of Islam. Allah says: "Surely religion in the sight of Allah is Islam." (Al `Imran 3: 19) And He also says: "I am pleased with Islam as a religion for you." (al-Ma'ida 5: 3)

104. Islam lies between going to excess and falling short, between the likening of Allah's attributes to creation ‘(tashbih) ‘and divesting Allah of attributes ‘(ta`til)‘, between determinism and freewill, and between sureness and despair.

105. This is our religion and it is what we believe in, both inwardly and outwardly, and we renounce any connection, before Allah, with anyone who goes against what we have said and made clear.

We ask Allah to make us firm in our belief and seal our lives with it and to protect us from variant ideas, scattering opinions and evil schools of view such as those of the Mushabbiha, the Mu`tazila, the Jahmiyya, the Jabriyya, the Qadariyya, and others like them who go against the Sunnah and Jama’ah and have allied themselves with error. We renounce any connection with them and in our opinion they are in error and on the path of destruction.

We ask Allah to protect us from all falsehood and we ask His Grace and Favor to do all good.

 

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