The 9th Doctrine

Necessities of Religion

According to the group of Nass-e-Quran (Verses of Quran which are clear and definite in their meanings) and in consonance with the famous and frequently narrated AHadith and also the Unanimity of the blessed followers of Ummat (people of Faith) following are the foundation pillars of the palace of Shariah (Revealed Laws) which are free from any kind of doubts and they do not need further interpretations.

Each one of this is supported by a sure and authentic argument and their submission and obedience is obligatory. They are approved by the Person and Attributes of Allah, also by the prophethood and by the Holy Scriptures and by the Angels and Jinns and by all those who are raised and gathered and scattered in the Universe. They are in consonance with the fact of establishment of the Day of Resurrection and determined by the predestination, inclusive of what existed and what are present therein. They are all authentic and true and we (Sunni’s) believe in all of them.

Firstly: We believe in paradise and its life increasing details inclusive of the great bounties, its bountiful pimps and most favorite and desired for pleasures and enjoyments, which can neither be sighted nor heard, nor even be pondered over nor imagined by human mind by any means.


Secondly: We believe in Hell and its painful and dreadful surroundings and conditions which are inclusive of all kinds of troubles and tortures which can not also be guessed about or imagined or comprehended, except a meager part of it (as revealed in Quran and narrated in Ahadith).


Thirdly: We believe in the favor of grave and torment of the grave. It is either one of the lawns of paradise or deep abyss of the Hell.


Fourthly: We believe in the questioning of Munkir and Nakir and their answers (in the grave) Munkir and Nakir are the names of angels who will question the freshly buried human beings about their belief etc.)


Fifthly: We believe in the establishment of the Day of Resurrection and of the accountability (of the human deeds performed in the worldly life).


Sixthly: We believe in the measurement of the weight of the deeds of which the full details are unimaginable by the human mind.


Seventhly: We believe in Kausor (Kauthar), which is a vast spring of the paradise or a big tank of the plain of resurrection.


Eighthly: We believe in "Bridge of Sirat" which is a thin delicate and sharper than Sword Bridge on the backside of the Hell.


Ninthly: We believe in the intercession of the major sins of the late ummah for which we offer prayers begging their pardon and earnestly expect that as a result of such prayers exoneration from all the major sins and any other sinful events and incidents occurred during their worldly life becomes possible. All (the nine beliefs enumerated above) are true, nothing but true and have to be believed to be true.

It is false to believe in "Jabr and Qadr’ (Imposition and Destiny). It is wrong to think that one is totally oppressed or is under the control of an absolute authority. In fact a midway between the two should be believed in, as a safe path and any undue guesswork in these matters should be avoided because such guessing is a cause of distinction. Hazrat Abu Bakr Siddique (Radi Allah Anho) and Hazrat Umar (Radi Allaho Anho) have prohibited discussing on these issues.

So how can we dare to ponder over such things, which can not be encompassed by our common sense? Therefore we (the followers of Sunni Faith) do not unnecessarily indulge into such terms or indulge in delicate issues aforesaid. So sincerely we commit them to the charge of Allah and we say: "We believe in all those things which are form the Divine presence of our Rab."

So said A’ala Hazrat Imam Ahmad Raza in this connection:

"The bird of wisdom tired and collapsed when it reached the
maximum height, but that height was still the first station far
from the actual destinations".

[So we cannot trust our common sense to prove the concepts of Jabr and Qadr (Imposition and Destiny)]

We should bear in mind that meanings of the following terms are the same as are well known among the Muslims:

  1. The descent of divine revelation.
  2. The revelation of the Holy Scriptures.
  3. The Jinn and the angels.
  4. The Day of Resurrection and the revival/rising of the dead.
  5. Gathering and Scattering (in Hereafter).
  6. Accountability (of good and bad deeds).
  7. Requital (reward) and torment (for the deeds performed in worldly life).
  8. Paradise and Hell (as recompensation of deeds).

We Muslims believe in them as the necessities of religion for the last fourteen hundred years and we will continue to believe as such in future.

If a person accepts in words that these things are true and then coins some different meanings then he invents lie against Allah. For example if he says this way that the paradise and the Hell, gathering and scattering, requital and torment do not have their apparent literary meaning or if he says that requital, means to be pleased to see the good (noble) deeds and torment means to be sad witnessing the bad deeds or he regards them to be spiritual enjoyments and feelings (and have their inner meanings) then surely such a person is an infidel and a heathen, non-believer, who denies the details about the "necessities of religion" which are already envisaged in Holy Quran and are referred to in the sacred AHadith. This is also infidelity to say that whatever the prophets had uttered before their followers saying that it was the word of Allah was not in fact the divine because it was something which was based upon their guess work and their ideas and imagination. (Such ideas gushed out like springs from the hearts of prophets and later engulfed their minds). Further if somebody says casually that there are neither snakes, scorpions and chains in the Hell nor there exist any torment so frequently mentioned by the Muslims and that the Hell does not physically exists or if some one utters that it will so happen that for all the disobedience of the commands of Allah there will be a spiritual torture which will be felt severely or rather in the highest degree and such feeling only is the other name of Hell. Then such talks and guess works are acts of manifest infidelity.

By the way if it is so comprehended that there is no paradise with its gardens, palaces, rivers and the Hoors (Paradise blondes) and the Ghilman (the paradise boys) and that the paradise does not physically exists, or a belief that as a reward of obedience some spiritual comforts will be provided by Allah and their pleasure or feeling is called paradise such mistaken ideas and false imagination are acts of infidelity and disbelief.

In addition to this if it is said that the angels of Allah who are mentioned in Holy Quran do not have any physical existence and that it is impossible to have any such existence or that the characteristics of several creations of Allah such as hardness of mountains, the flow of water, the growth of vegetation etc. are the forces which are called the angels or in other words then, the forces of noble deeds are actually the angels. Beliefs of such kind are also infidelity and transgression.

Further the refusal of existence of Jinns and the Satans and naming them as evil forces is also the act of infidelity. Those who believe in such fallacious things are surely infidels and renegades. They are outcasts of the Islamic brotherhood.

The Glorious advantages

In religion approved things are of four kinds:

1) Necessities of religion:
They are repeatedly proved by revelations of Holy Quran and AHadith or by absolute unanimity of arguments of scholars and they possess manifest utilities in which there can be no room for any doubt or further interpretation.

2) The necessities of the religion of the followers of Sunni faith.
They are also proved by absolute arguments but there may be room for doubt and interpretation in them. Therefore one who denies them is not an infidel but he may be regarded as to have gone astray or have become follower of base religion or wrong belief.

3) The established proofs
An assumed argument is sufficient for them when its utility is accepted by majority of opinion. Further it should be so authentic that it can render any contradictory opinion to be unfounded, feeble and disinteresting. For its proof only an individual Hadith, (correct or believable) or any saying, of the Muslim majority of a country or the masses of scholars of religion is available. We believe that the hand of Allah is always upon the group of people (of true faith). One who refuses them by providing evidences is neither a wrong doer nor a sinner nor a transgressor nor gone astray nor he is a follower of bad religion nor an outcast of Muslim brotherhood.

4) The doubtful pre-emption.
For their proof an assumed presumption is sufficient which the opponents can contradict. One who denies them is only regarded to be wrong and mistaken. He may not be categorized as a sinner or said to be gone astray. He can in no case be called a infidel.

Out of the above four kinds of approved things every thing demands appropriate proof of its category. So one who does not distinguish between them and demands a proof of higher category in respect of any one of them may be regarded either simpleton or a cunning person.

Especially in respect of verses of Quran, AHadith and even in respect of high quality of necessities of religion there is no need of manifest explanation. There are many things included in the necessities of the religion whose denial is definitely infidelity, including such necessitates whose apparent mention is not made in the verses and the Ahadith such as an act of any negative attribute of Allah like "Impossibility of ignorance" (Jahal Mahal, or lack of knowledge) etc.

In the Holy Quran the knowledge of Allah and the Jurisdiction of His knowledge is mentioned at many places but no where the impossibility of any kind of knowledge is referred to Him. So it is right for every person to believe that verily Allah knows every thing and He is knower of all the visible and the invisible things and that none of the particle of the Universe is out of His knowledge and notice.

But if one says that Allah has become unaware of anything then (let Allah forbid it) he would definitely become an infidel by such utterance. Anybody who does not regard him to be infidel then he too may be deemed to have become an infidel. So those people who demand every approved thing to be proved by the verse of Quran in fact commit an act of ignorance and have gone astray. However there is no remedy for fanaticism and prejudice. So always believe firmly that one who says that he does not accept the word of Imam except what is written in Quran and is included in AHadith then he has gone astray. And if some body says that we do not believe in Hadith and we want a proof of Quranic verse then he is the follower of a bad religion and in fact an ill wisher of Islam.

So we Muslims should not listen or pay attention to the arguments of such people who have gone astray. If they create a doubt for us in Quran then we should consult the relevant Hadith and if they create a doubt in Hadith then we should seize the skirt of any Imam of the religion so that the truth becomes manifest and the falsehood becomes apparent and the unnecessary arguments of such mischief monger are thus falsified and they disappear from the scene for them Allah reveals:

"They are like the wild asses who are running away from the lion." [Quran]