Ibn ˆAsaakir used to teach it. Ibn Tumart is said to be the author. As-Subkiyy narrated it in Ţabaqaat Asħ-Sħaafiˆiyyah Al-Kubraa, and said, “there is nothing in it that a Sunniyy would refute.” The following is a translation of that narration:

Know, may Aļļaah guide us and you, that it is obligatory upon every accountable person to know that Aļļaah is the only God of His dominion (i.e. the worlds which are everything other than Aļļaah).

اعلم أرشدنا الله وإياك أنه يجب على كل مكلفٍ أن يعلم أن الله عز وجل واحدٌ في مُلكِه


He created the entire world (everything other than Him), the upper and lower, the ˆArsħ and the Kursiyy, the heavens and earth, and what is in them and what is between them.

خلق العالم بأسرِه العُلوي والسُّفلي والعرش والكرسي والسموات والأرض وما فيهما وما بينهما


All creation is (in reality completely powerless and) subjugated by His Power. No particle moves except by His will (i.e. by His specification – and this includes all particles in a human being).

جميع الخلائق مقهورون بقدرته لا تتحرَّك ذرّة


There is no one and nothing that arranges or controls the affairs of the creation other than Him, and He does not have a partner in His absolute ownership (and control) of the worlds.

إلا بإذنه ليس معه مدبِّرٌ في الخلق ولا شريكٌ في الملك


He is attributed with beginningless and endless life (that does not involve a body or a soul or change or development. Rather we say He is alive because He is attributed with Will, Power and Knowledge, and His life is not like our life.) and self-existent (so He has no needs).

حيٌّ قيوم


Meaning: It is impossible that He should get sleepy or sleep.

{لا تَأْخُذُهُ سِنَةٌ وَلا نَوْمٌ -البقرة/255}


Meaning: He knows absolutely everything that is hidden (to His creation) and what is apparent.

{ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ – الأنعام/73 }


Meaning: Nothing is hidden from Him in the Earth or in the Sky.

{ لا يَخْفَى عَلَيْهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ – آل عمران/5 }


Meaning: He knows what is on land and what is in the sea. Not a leaf falls but by His knowledge. There is no seed in the earth and nothing moist, like water and greenery, and nothing dry, like stones and clay, except that He knows it and everything about it in all of its states, past, present and future, and it is written in a clear book.

{ يَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلاّ يَعْلَمُهَا وَلا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلا رَطْبٍ وَلا يَابِسٍ إِلاّ فِي كِتَابٍ مُبِينٍ – الأنعام/59 }


His Knowledge encompasses everything absolutely.

{ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا [الطلاق/12 }


He knows the count of all things.

{ وَأَحْصَى كُلَّ شَيْءٍ عَدَدًا – الجن/28}


He does whatever He wills.

{ فَعَّالٌ لِمَا يُرِيدُ – هود/107 }


He has the power to do whatever He wills.

قادرٌ على ما يشاءُ


He is the absolute owner of all the worlds (and everything in them) and He does not need anything (and everything needs Him).

له الملك والغناء


He is the possessor of absolute glory, (as He has the power to create anything, everything is subdued by Him without resistance and everything is known to Him) and He is attributed with everlastingness.

وله العز والبقاء


Rules and judgment belong to Him alone as does the decree for how things are to be.

وله الحكمُ والقضاء


He has the most beautiful namings (which are any meanings ascribed to Him).

وله الأسماءُ الحسنى


Nothing prevents what He has predestined, and nothing hinders what He gives.

لا دافِعَ لما قضى ولا مانع لما أعطى


He does in His kingdom whatever He wills. He rules His creation with whatever He wills.

يفعل في ملكه ما يريد ويحكم في خلقه بما يشاء


He does not hope for reward and does not fear punishment.

لا يرجو ثوابا ولا يخاف عقابا


There is no right on Him that is binding, and no one exercises rule over Him.

ليس عليه حقٌّ ولا عليه حكم


Every endowment from Him is due to His Generosity and every punishment from Him is just.

وكل نعمة منه فضلٌ وكل نقمة منه عدلٌ


He is not questioned about what He does, but they are questioned.

{ لا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ – الأنبياء/23}


He existed before the creation. He does not have a before or an after. He does not have an above or a below, a right or a left, an in front of or a behind, a whole or a part.

موجودٌ قبل الخلق ليس له قبلٌ ولا بعدٌ ولا فوق ولا تحتٌ ولا يمينٌ ولا شِمالٌ ولا أمامٌ ولا خَلفٌ ولا كلٌّ ولا بعضٌ


It must not be said: When was He? Or where was He (in place)? Or how is He? He existed without a place. He created the universe and willed for the existence of time. He is not bound to time and is not designated with place.

ولا يقال متى كان ولا أين كان ولا كيف كان ولا مكان كوَّن الأكوان ودبَّر الزمان لا يتقيد بالزمان ولا يتخصص بالمكان


His management of one matter does not distract Him from another.

ولا يشغله شأنٌ عن شأن


Delusions do not apply to Him, and He is not encompassed by the mind.

ولا يلحقه وهم


He is not grasped by the mind, and not known in particulars.

ولا يكتنفه عقل ولا يتخصص بالذهن


He is not represented in one’s self.

ولا يتمثل في النفس


He is not pictured in the imagination.

ولا يُتصوَّر في الوهم


He is not modulated in the mind.

ولا يتكيف في العقل


Imagination and thought do not reach Him.

لا تلحقه الأوهام والأفكار


Meaning: Absolutely nothing resembles Him, and He is All-Hearing, All-Seeing.

{ لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ – الشورى/11 }

One Response to Al-ˆAqiidatu-l-Mursħidah

  1. Mutakallim says:

    Ibn ^Asakir used to teach al-^Aqidah al-Murshidah in the Salahiyyah School in the city of Jerusalem near al-Aqsa Mosque.

    In his book al-Mawa^iz wa-l-I^tibar bi-Dhikri-l-Khutat wa-l-Athar, Shaykh Taqiyyu-d-Din al-Maqriziyy said:

    “لما ولي السلطان صلاح الدين يوسف بن أيوب تقدم الأمر إلى المؤذنين أن يعلنوا وقت التسبيح على المآذن بالليل، بذكر العقيدة التي تعرف بالمرشدة، فواظب المؤذنون على ذكرها في كل ليلة بسائر جوامع مصر إلى وقتنا هذا”

    This means: “When Sultan Salahu-d-Din Yusuf Ibn Ayyub’s rule began, He ordered the Mu’adhinun to verbally deliver from the minarets the well-known Creed al-^Aqidah al-Murshidah at night prior to Fajr prayer. This practice was carried on by the Mu’adhinun every night in all of Egypt’s mosques until this very day”.

    In his book al-Wasa’il ila Ma^rifati-l-Awa’il, al-Hafiz Jalalu-d-Din as-Suyutiyy ash-Shafi^iyy said:

    “فلما وُلي السلطان صلاح الدين بن أيوب أمر المؤذنين أن يعلنوا في وقت التسبيح بذكر العقيدة الأشعرية، فواظب المؤذنون على ذكرها كل ليلة إلى وقتنا هذا”

    This means: “When Sultan Salahu-d-Din, the son of Ayyub’s rule began, He ordered the Mu’adhinun to verbally deliver the Creed of al-Ash^ariyyah just before Fajr prayer. And so the Mu’adhinun continued with this practice every night until this very day.”

    In his book al-Futuhat ar-Rabbaniyyah ^ala-l-Adhkar an-Nawawiyyah, Shaykh Muhammad Ibn ^Allan as-Siddiqiyy ash-Shafi^iyy said:

    “لما ولي صلاح الدين بن أيوب وحمل الناس على اعتقاد مذهب الأشعري، أمر المؤذنين أن يعلنوا وقت التسبيح بذكر العقيدة الأشعرية التي تعرف بالمرشدة فواظبوا على ذكرها كل ليلة”

    This means: “When Sultan Salahu-d-Din the son of Ayyub’s rule began he got the people to embrace the creed of Imam al-Ash^ariyy and later ordered the Mu’adhinun to verbally deliver the Ash^ariyy creed known as al-^Aqidah al-Murshidah before Fajr prayer, and so the Mu’adhinun sustained this practice every night”.

    Taju-d-Din as-Subkiyy relayed in the book Tabaqat ash-Shafi^iyyah al-Kubra that Hafiz Salahu-d-Din al-^Ala’iyy said:

    “وهذه العقيدة المرشدة جرى قائلها على المنهاج القويم، والعقد المستقيم وأصاب فيما نزّه به العلي العظيم”

    This means: “And the author of this creed, known as al-^Aqidah al-Murshidah, adhered to the straight path and the correct belief, and was absolutely correct in clearing Allah, the Exalted, of that which does not befit Him”.

    In his book Mu^idu-n-Ni^am wa Mubidu-n-Niqam, Imam Taju-d-Din as-Subkiyy said:

    “عقيدة الأشعري هي ما تضمنته عقيدة أبي جعفر الطحاوي وعقيدة أبي القاسم القشيري والعقيدة المسماة بالمرشدة ، مشتركات في أصول أهل السنة والجماعة”

    This means: “The creed of Imam al-Ash^ariyy is what is comprised in the creed of Imam Abu Ja^far at-Tahawiyy, Abu-l-Qasim al-Qushayriyy, and the creed named al-^Aqidah al-Murshidah; they all share the same belief principles of Ahlu-s- wa-l-Jama^ah”.

    In his complementary elucidation of al-^Aqidah al-Murshidah titled al-‘Anwar al-Mubinah li-Ma^ani ^Aqdi al-^Aqidah al-Murshidah, Imam Muhammad Ibn Yusuf as-Sanusiyy said:

    “اجتمعت الأئمة على صحة هذه العقيدة وأنها مرشدة رشيدة”

    This means: “The entire nation has unanimously agreed to the authenticity of this creed, and that it is a guiding and a correct one”.

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