Part 1: RISALAH AL AQIDAH Al hamdulilah Rabbil Alamin was Salatu was Salamu ala Khairul Ibad Sayidana Muhammad ama ba’du- With the restoration of the truth, al haqq, and the reinstatement of the divine plan for the world, it becomes necessary to lay down in a systematic way an overall theological statement of the ideas which are at the root of this divinely ordained path of salvation. We, Al Ansar, believe: 1. In a transcendent, corporeal entity who is the maker and sovereign of all which exist whom we respectfully call Allah. We believe He exist above the seven heavens, that is outside of the Milky Way galaxy, and is there seated on a throne. He is alone in His lordship, and all acts of worship or obedience are solely for Him, and nothing compares to His similitude. 2. We believe this all powerful One, whom we call Allah, has created a being subordinate to him by which the various creations are united into a single form. This entity was created by way of invention, ibda, rather than successive causation. This entity is called Ash Shakhs Al Akbar-The Great Body and is somewhat analogous to the new age idea of the animus mundi. This body, Ash Shakhs, is composed of two parts, a material component and a spiritual one. Furthermore, the spiritual existence of Ash Shakhs is also composed of two types of entities-al malaikah, the angels, and ar Ruh, the Soul. Al malaikah, the angels, are those forces or intelligences which activate and control the natural forces. Ar Ruh is that which receives the command from Allah and causes al malaikah to submit to, and carry it out. Ar Ruh is a composite being composed of the sentient souls which when incarnated are called man. 3. We believe in angels, which we call malaikah. Malaikah comes from the root word malak meaning he had power or control over a thing. Al malaikah are thus those intelligences which control the natural forces. They possess no free will, and as such are totally obedient to al amr, the divine command. We do not believe in fallen angels. 4. We believe in the immortality of the soul. We believe the first creation of Allah was the souls, by means of which He perfected His creation. These souls were given mashiah, free will, and endowed with bounty from Allah. Some were made with a temperament toward negative and rebellion while some were made with a temperament toward positive and humility, depending on the element predominant in their nature. Those of a positive nature are called al insan, man, those of a negative nature are called al jinn. 5. We believe that man is soul. By soul we mean man is an nafs, personality, which is composed of an nasmah, the etheric body. This etheric body, an nafs, which makes every individual unique, is the vehicle for the manifestation of that universal reality known as Ar Ruh. As jasad, body, is to an nasma, etheric body, so is an nasma, etheric body, to Ar Ruh. The difference being that the connection between an nasma and ar Ruh is more lasting and eternal, while that of jasad, body, and an nasma, etheric body, is more fleeting and temporal. 6. We believe that the incarnation of the souls of men began when man, typified by Adam, began to show some potential, and more than that, some manifestation of submittal to the force of negative, typified as Iblis. Al this point man was cast from the heavens and placed in the earth. Thus began the battle between the souls of different nature-al insan and al jinn. Al jinn would try to prove man unworthy of the bounty which Allah had bestowed on him by making him submit to negative, whereas man is to destroy the power of negative, and make it submit to him as he submits to Allah. 7. We believe that when this occurred the souls of al insan, man, were sent down to earth, inhabiting the region of north east Africa, now known as Nubia all the way to the Nile Delta. This is the original homeland of man, the land of Eden. 8. We believe these man received a revelation from Allah on how to live their lives, and regain their lost position. This revelation is called in Al Qur’an Al Hikmah. This is the first scripture of Allah., and was used along with every other scripture sent to subsequent prophets. 9. We believe Al Hikmah to be the ancient wisdom texts of pre-dynastic, and early dynastic Kemet. This scripture is made up of The Pyramid Texts, Book of the Evolvings of Re, Book of the Cow of Heaven, The Legend of Heru pa Behdite, and The Legend of Ausar and Auset. These works are collectively referred to as Al Hikmah, which is a scriptural book only for those initiated into the private order. 10. We believe Allah has sent anbiya, Prophets, in succession. Nabi, prophet, comes from naba, meaning to announce. Prophets are thus messengers sent from the divine presence to announce happenings of the divine kingdom to the vassals thereof. A prophet receives his prophethood from a point of total immersion in the world of divine realities. As such he sees things in what is known as al alam al mithal, the world of similitude. In this world, which is the etheric or light world, things are portrayed by their nature rather than their physical form. As such, the scriptures of Allah are given in this world of similitude, alam ul mithal, and in the language of similitude, that is the language of symbols and types.