K i t ā b a l- W a ṣ i y y a h

(Book of the Testament)

al-Imām Abū Ḥanīfah, Muḥammad an-Nuʿmān ibn ath-Thābit

Faith

Action

Kinds of Action

The Throne of Allāh

The Speech of Allāh

The Most Excellent in the Community

What Emanates from a Person is Created

Creatures are Weak

Ability Comes with the Action

On Khuffs, Qaṣr and Ifṭār

The Pen

The Grave

The Interrogation

Hell-Fire and Paradise

The Resurrection and the Intercession

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Related by Shaykh Muḥammad Nabulsī

Translated by Ṭāhir Maḥmood Kiānī

May Allah Continue to Bless the Efforts of these Believers. Ameen

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بسم الله الرحمن الرحيم

In the name of Allāh, the Divinely-Compassionate, the Ever-Merciful All praise is due to Allāh – the Sustainer of [all] the worlds, and may blessings be upon the leader of [all] the Messengers, Muḥammad, [upon] his family and [upon] all of his Companions (Allāh be pleased with them). This is the Book of the Testament (Kitāb al-Waṣiyyah) by the Greatest Imām (al-Imām al-Aʿẓam) Abū Ḥanīfah (Allāh have mercy on him).

When the Imām of the Muslims [= al-Imām Abū Ḥanīfah (Allāh have mercy on him)] fell severely ill, he gathered around himself his companions and his pupils, and they desired from him a testament [based] upon the path of the Sunnah [of the Messenger Muḥammad (Allāh bless him and grant him peace)]. So, he ordered his servant that he sit him up, and his servant sat behind his back and he [= the servant] propped him against himself. Thereafter, he (Allāh have mercy on him), said:

Know you all, my companions and my brothers, that the creed of the People of the Prophetic Way and the Majority (Ahlu’s-Sunnah wa’l-Jamāʿah) is based upon twelve characteristics. Of you, whoever is firm upon these characteristics shall not be an innovator and nor a dissenter. So, it is incumbent upon you [to hold firm] to these characteristics so that you may be included in the intercession of our Prophet Muḥammad (Allāh bless him and grant him peace) on the Day of [Judgment and] Resurrection.

He (Allāh have mercy on him) said:

Faith (Īmān); it is confession by the tongue, assentation by the soul and cognizance with the heart. Confession alone does not make up Faith because if it was Faith, then all of the hypocrites would be believers. Likewise, Cognizance alone does not make up Faith because if it was Faith then all of the People of the Book (Ahl al-Kitāb) would be believers. With regards to the hypocrites, Allāh the Exalted says: ‘and Allāh bears witness that the hypocrites are surely liars.’ (HQ, 63:1)[4] With regards to the People of the Book, Allāh the Exalted says: ‘Those to whom we have given the Scripture, they recognise it/him[5] just as they recognise their own sons.’ (HQ, 6:20)[6]

Faith

· (1) Faith does not increase nor decrease because its decreasing is inconceivable but with the increasing of disbelief and its increasing is inconceivable but with the decreasing of disbelief. How can it be pertinent that one person be in the same state a believer and a disbeliever? A believer is a believer truly, and a disbeliever is truly a disbeliever. There is no [element of] doubt in Faith, just as there is no [element of] doubt in disbelief, because of the word of Allāh the Exalted: ‘They are, truly, the believers.’(HQ, 8:4)[7], and [because of Allāh’s word:] ‘They are, truly, the disbelievers.’(HQ, 4:151)[8]. The sinners of the Community (Ummah) of Muḥammad (Allāh bless him and grant him peace) are all believers, truly, and they are not disbelievers.

Action

· (2) Action (ʿamal) is other than Faith and Faith is other than Action, according to the evidence that a lot of the time [the obligation of an] action is lifted from the believer and it is not possible to be said [that] Faith has been lifted from him. So, the menstruating woman (ḥā’iḍ) and the woman in childbed (nafsā’), Allāh lifts from them [the obligations of] prayer and fasting, and it is not possible for it to be said [that] He has lifted Faith from them, or [that] He has ordered them with the abandonment of Faith. The Canon (Sharʿ) says to her: ‘Leave the fasting, thereafter, fulfil it [later].’, but it is not possible that it be said: ‘Leave the Faith, thereafter, fulfil it [later].’ It is permitted for it to be said: ‘There is no [obligation of paying] zakāh on the poor man.’, but it is not possible that it be said: ‘There is no [obligation of] Faith on the poor man.’ The predetermination of good and bad is entirely from Allāh the Exalted, because if one assumes that the predetermination of good and bad is from [someone] other than He, he becomes a disbeliever in Allāh, and his monotheism (tawḥīd) stands void – if monotheism was for him [a creed].

Kinds of Action

· (3) We affirm that actions[9] are three: i. obligatory, ii. supererogatory and iii. sinful. i. Obligatory [actions] are according to the order of Allāh the Exalted, His will, His love, His pleasure, His decree, His foreordainment, His creation, His judgment, His knowledge, His aid and His writing in the Preserved Tablet (lawḥ maḥfuẓ). ii. Supererogatory [actions] are not according to

the order of Allāh the Exalted, but [they are] with His will, His love, His pleasure, His foreordainment, His judgment, His knowledge, His aid, His creation and His writing in the Preserved Tablet. iii. The sinful are not according to the order of Allāh the Exalted, but [they are] with His will, not with His love but with His decree, not with His pleasure but with His foreordainment and His creation, not with His aid but with His forsaking and His knowledge and His recording in the Preserved Tablet.

The Throne of Allāh

· (4) We affirm that Allāh the Exalted has established Himself on the Throne without there being any necessity or sedentariness (istiqrār) for Himself [of it]. He is the Keeper of the Throne and of [anything] other than the Throne without any need [for Himself to it]. If he [ever] was in need [of it] then he would not have been able to bring the world into existence or dispose of it, just like the two creations[10] [are unable]. If he [ever] was in need of sitting (julūs) and settling (qarār) [on the Throne], then where was Allāh before the creation of the Throne? Allāh is above that, in loftiness and in greatness.

The Speech of Allāh

· (5) We affirm that the Qur’ān is the Speech of Allāh (Kalām Allāh) the Exalted – uncreated, His inspiration, His revelation and His quality. It is not He and nor [is it anything] other than He, but it is His quality in reality. It is written in copies, recited by tongues, preserved in bosoms yet not [simply] a [transient] state in them[11]. Letters, paper and writing, all of them are created, because they are the actions of creatures. The Speech of Allāh the Exalted is uncreated because writing, letters, words and verses are all an indication of the Qur’ān [being] a necessity of the creatures to them. The Speech of Allāh the Exalted exists in His being and its meaning is understood by these things[12]. So, whoever says that the Speech of Allāh the Exalted is created, he is a disbeliever in Allāh the Great. Allāh the Exalted is worshipped. He does not cease to be what He was. His Speech is recited, written and preserved without it being disconnected from Him.

The Most Excellent in the Community

· (6) We affirm that the most excellent [person] of this Community, after our Prophet Muḥammad (Allāh bless him and grant him peace) is Abū Bakr aṣ-Ṣiddīq, thereafter ʿUmar, thereafter ʿUthmān, thereafter ʿAlī – the pleasure of Allāh the Exalted be upon them all – because of the Word of Allāh the Exalted: ‘The foremost ones, the foremost ones, [it is] they [who] are the close ones [to Allāh].’ (HQ, 56:10 – 11)[13] Each who was prior [in Caliphate], he is more excellent [in status]. Every pious believer loves them, and every abject hypocrite hates them.

What Emanates from a Person is Created

· (7) We affirm that the creature, with [all] his actions, his confessions[14] and his knowledge, is created. So, when the one doing [the act] is [himself] created, then it is even more so that his actions are [also] created.

Creatures are Weak

· (8) We affirm that Allāh the Exalted created the creation and they had no strength because they are weak, humble, and Allāh the Exalted is their Creator, Sustainer, because of the Word of Allāh the Exalted: ‘Allāh is the one Who created you, thereafter sustained you, thereafter He will cause you to die, thereafter will give you life [again].’ (HQ, 30:40)[15] Earning [wealth] is lawful, the accumulation of wealth from lawful sources is lawful, and the accumulation of wealth from unlawful sources is unlawful. People are of three kinds; i. the believer who is sincere in his faith, ii.the disbeliever who is stubborn in his infidelity, and iii. the hypocrite adulating in his hypocrisy. Allāh the Exalted has prescribed [good] action for the believer, belief for the disbeliever and sincerity for the hypocrite, because of the Word of Allāh: ‘O Mankind! Fear your Lord.’ (HQ, 4:1, 22:1)[16], meaning, ‘O Believers! Be dutiful.’, ‘O Disbelievers! Believe.’, and ‘O Hypocrites! Be sincere.’

Ability Comes with the Action

· (9) We affirm that ability comes with the action, not before the action and neither after the action. [This is] because if it was before the action, then the creature would be independent of Allāh the Exalted at the time of [performing] the action – this is against the affirmation of the [divine] text [= the Holy Qur’ān], for the Word of Allāh the Exalted [is]: ‘And Allāh is independent [of needs] and you [all] are poor[17].’ (HQ, 47:38)[18] If it was after the action, then that would be impossible because it demands the acquiring of an action without ability or power.

On Khuffs, Qaṣr and Ifṭār

· (10) We affirm that wiping over the khuffs (leather socks) is permitted; for the resident – one day and one night, and for the traveller – three days and [including] its nights. [It is] because the [Prophetic] narration (ḥadīth) has reached us like this. So, whoever denies [this], then disbelief is feared for him, because it[19] is close to [being a] widely-reported continuous narration (khabar mutawātir). Curtailment [of prayer] (qaṣr) and breaking of fast (ifṭār) during travel are exemption[s] according to the text of the Book because of the Word of Allāh the Exalted: ‘And when you travel in the land, there is no blame on you that you curtail the prayer.’ (HQ, 4:101)[20], and in [the case of] breaking the fast, the Word of Allāh the Exalted [is]: ‘And whoever amongst you is ill or on a journey then [prescribed] number [of days is to be made up] of days later.’ (HQ, 2:184)[21]

The Pen

· (11) We affirm that Allāh the Exalted ordered the Pen with, ‘Write!’ The Pen, thus said, ‘What shall I write, O’ Lord?’ Allāh the Exalted said, ‘Write whatever happens up until the Day of [Judgment and] Resurrection.’ for the Word of Allāh the Exalted [is]: ‘and everything they do is [written] in the Books [of Deeds], every minor and major [affair] is recorded [therein].’ (HQ, 54:52-53)[22]

The Grave, the Interrogation, Hell-Fire and Paradise

· (12) We affirm that the torment of the grave exists – there is no doubt.
The interrogation by Munkar and Nakīr is factual, because of the reaching [us] of the [Prophetic] tradition. Paradise and [Hell-]Fire are factual, and both of them are created, existing right now; they will not perish and nor shall their dwellers perish, for the Word of Allāh the Exalted, with regards to the believers, is: ‘[Paradise has been] prepared for the righteous.’ (HQ, 3:133)[23], and with regards to the disbelievers: ‘[Hell has been] prepared for the disbelievers.’ (HQ, 3:131)[24]. Allāh the Exalted created them both for reward and punishment. The Balance (mīzān) is factual, for the Word of Allāh the Exalted [is]: ‘We shall set up just balances on the Day of Resurrection.’ (HQ, 21:47)[25] The reading of the Books [of Records] is factual, because of His Word: ‘Read your book. You yourself are enough today as a reckoner against your own self.’ (HQ, 17:14)[26]

The Resurrection and the Intercession

· (13) We affirm that Allāh the Almighty will bring back to life these souls after death, and He will raise them up on a day the duration of which shall be fifty thousand years, for requital, reward and the furnishing of rights, because of the Word of Allāh the Exalted: ‘And Allāh will surely raise up [all] those in the graves.’ (HQ, 22:7)[27] The meeting of Allāh the Exalted, for the dwellers of Paradise, is a reality, [which is] without modality, anthropomorphisation and nor direction. The intercession of our Prophet Muḥammad (Allāh bless him and grant him peace) is for whosoever is a Believer of [the people of] Paradise, even though he is [a committer] of major sins. ʿĀ’ishah, the Mother of the Believers (Allāh be pleased with her), is kept pure of fornication and free from whatever the Rawāfiḍ (Dissenters) say [accusing her]. The dwellers of Paradise shall remain forever in Paradise, and the dwellers of [Hell-]Fire shall remain in [Hell-]Fire forever, because of the Word of Allāh the Exalted with regards to the believers: ‘They are the inmates of Paradise; in it shall they remain forever.’ (HQ, 2:82)[28], and with regards to the disbelievers: ‘They are the inmates of [Hell-]Fire; in it shall they remain forever.’ (HQ, 2:81)[29].”

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Kitāb al-Waṣiyyah of al-Imām Abū Ḥanīfah (ʿalayhi’r-raḥmah)
Explanitory Notes

[1] Al-Imām Abū Ḥanīfah, Allāh have mercy on him.

2] Of the Messenger Muḥammad, Allāh bless him and grant him peace.

[3] Al-Imām Abū Ḥanīfah, Allāh have mercy on him.

[4] Holy Qur’ān, Sūrat al-Munāfiqūn (63), Verse 1.

[5] it = this Book, the Noble Qur’ān; him = the Beloved Messenger Muḥammad (Allāh bless him and grant him peace)

[6] Holy Qur’ān, Sūrat al-Anʿām (6), Verse 20.

[7] Holy Qur’ān, Sūrat al-Anfāl (8), Verse 4.

[8] Holy Qur’ān, Sūrat an-Nisā’ (4), Verse 151.

[9] This also refers to omissions, where the command of not doing an act is applied, like that of abstaining from the consumption of alcohol, etc.

[10] The two creations refers to the humans and the Jinn.

[11] Tongues, copies, hearts, etc.

[12] Letters, words, writing, etc.

[13] Holy Qur’ān, Sūrat al-Wāqiʿah (56), Verses 10-11.

[14] This includes his profession of belief as well as all other utterances and expressions.

[15] Holy Qur’ān, Sūrat ar-Rūm (30), Verse 40.

[16] Holy Qur’ān, Sūrat an-Nisā’ (4), Verse 1; Sūrat al-Ḥajj (22), Verse 1.

[17] You all are in requirement of needs and dependent on others.

[18] Holy Qur’ān, Sūrat Muḥammad (47), Verse 38.

[19] the respective Prophetic narration.

[20] Holy Qur’ān, Sūrat an-Nisā’ (4), Verse 101.

[21] Holy Qur’ān, Sūrat al-Baqarah (2), Verse 184.

[22] Holy Qur’ān Sūrat al-Qamar (54), Verses 52-53.

[23] Holy Qur’ān, Sūrat Āl ʿImrān (3), Verse 133.

[24] Holy Qur’ān, Sūrat Āl ʿImrān (3), Verse 131.

[25] Holy Qur’ān, Sūrat al-Anbiyā’ (21), Verse 47.

[26] Holy Qur’ān, Sūrat al-Isrā’ (17), Verse 14.

[27] Holy Qur’ān, Sūrat al-Ḥajj (22), Verse 7.

[28] Holy Qur’ān, Sūrat al-Baqarah (2), Verse 82. [29] Holy Qur’ān, Sūrat al-Baqarah (2), Verse 81.

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