ISLAMIC ONLINE UNIVERSITY

AQD 102 – Radiance of Faith

Modules 1 to 25 Notes
Bibi Omeemun Hakh
12/1/2011

These notes are based on the lectures and text of the Aqueeda 102 course by BAIS of the
Islamic Online University. Please contact me with any changes or errors you may find.
Jazakalahukhairan. Remember us in your duas. My email is Ummhajer@gmail.com
Contents
Module 1 -Four Rules on Asmaa wa Sifaat - Aqueeda .................................................................................. 3
Module 2 – Rule 3 and 4 ............................................................................................................................... 6
Rule # 4 Regarding what is used to refute those who deny Allaah’s names and attributes .................... 8
Module 3 - The Basmalah, Its meanings, usages and significance ............................................................... 9
Module 4 - Statements of the Leading Scholars of the Salaf Regarding the Attributes ............................. 13
Module 5 - Promotion of the Sunnah and Warnings Against Bid‘ ah ......................................................... 15
Module 6 - Promotion of the Sunnah and Warnings Against Bid‘ ah con’t ................................................ 18
Module 7 – Mention of Some Verses on the Divine Attributes.................................................................. 21
Module 8 - Mention of Some Hadeeth on the divine Attributes................................................................ 22
Module 9 – Allah’s speech .......................................................................................................................... 25
Module 10 – Destiny (Qadaa and Qadr) ..................................................................................................... 31
Module 11 – The Creational Will and the Legal Will................................................................................... 35
Module 12 – Qadr ....................................................................................................................................... 39
Module 13 – Aqueeda 102 Revision questions .......................................................................................... 42
Module 14 – Emaan – (statement and deed) ............................................................................................. 54
Module 15 – Isra and Miraj, Hadeeth of Moses and Angel of Death, Signs of the Hour – Dajjal ............... 57
Module 16– Point 57 and 58 – The Beast and the trials of the Grave ........................................................ 61
Module 17 - Day of Resurrection and The Scales – Point 60 -61 ............................................................... 64
Module 18 - The Pond................................................................................................................................. 69
Module 19 - Paradise and Hell: ................................................................................................................ 75
Module 20 - Hadeeths Concerning ‘Uthmaan and Ali ................................................................................ 80
Module 21 - Hajj and Jihaad Continual Obligations, ................................................................................... 83
Module 22 - The Wives of the Prophet (sas) .............................................................................................. 87
Module 23 - Obedience to the Rulers ......................................................................................................... 90
Module 24 - Boycotting People of Innovation ............................................................................................ 92
Module 25 - AQD 102 - Final Study Questions............................................................................................ 96
Module 1 -Four Rules on Asmaa wa Sifaat - Aqueeda

Abu Qudama –
• From Palestine –
• From 12th century
• Leading scholar of Hambali school of thought
• Not limited to this madhab – frequently took positions that went against this madhab
• Al Madny – major work for the Hambali school used today
• In this book he bring opinion of other scholars with their evidences and dicussess them and then
choose what he thinks is the most accurate and reliable
• He wrote in almost all field – Aqueeda, Issue of Allah’s Transcendence, Kitab ul Qadr – on
destiny, Field of Fiqh – Al Mukney and Rugatul Nageer (sp?) also a scholar of Hadeeth
• Scholar of that era that virtually mastered all fields of learning

The Radiance of Faith

• Standard work on Aqueeda – the basic Islamic Creed
• Pillar of Iman
• Major areas or issues concerning the Islamic creed – esp. in the field of Asma wa Sifat
• From an era which the issues of Asma wa Sifat was the biggest issues (Allah’s names and
attributes)
• Allah’s speech
• Whether the Quran is Allah’s speech
• Issues of Allah’s names and attributes and how they should be dealth with
• Effects they have on the pillars of Iman

Basic Principles regarding Al Asma Wa Sifat – Guidelines for correct approach

• Compiled by Sheikh UtTaymmim – commentary of this book and he established the basic
principles for understanding Asma wa sifat
• Semester one dealt with Tauheed Al Ibadah mostly
General principles of Iman always there but the biggest area dealt with is the area of issues at that time

Rules
Rule Number One
What is obligatory regarding the text of the Quran and Sunnah in relationship to Allah’s name
and attributes.
It is obligatory to keep the implications of names and attributes in accordance with
their obvious meanings without any change because Allaah revealed the Qur’aan in
clear Arabic and the Prophet (r) spoke the Arabic language
• Keep the obvious meaning of the text as they are as with any language – ideas are communicated
through obvious meaning even though there are metaphorical messages/terms – the basic
communication of the language is the obvious meaning
• This rule is transferred to the Islamic text and take the text as it is – not as symbols and metaphors
• This is where many deviates from Islam and many has to go to their leader for interpretation
• The Propphet said: Has left you on a clear white plane whose night is like its day (no difference)
who ever deviates from it is destroyed.  The message is clear
“ Say: Indeed my Lord has forbidden external and hidden corruption, sin,
aggression, giving Allaah partners for which no authority was revealed, and that
you speak about Allaah without knowledge.” – Allah has forbidden that we speak
of Him without knowledge.
• Those who seek to change the meanings – turn things into metaphors- they are
speaking about Allah without knowledge  creating a false body of knowledge 
this is prohibited
• Instead, His two hands are spread out and He provides as He wishes” (Soorah al-
Maa’idah, (5): 64)
o The obvious meaning of this verse is that Allah has 2 hands
o There fore we say that Allah has 2 hands (it may not be like our hands)- this
is what we have to believe
o Hand is used in a metaphorical way to indicate power, help, support – this
potential meaning is there as well but we take the obvious meaning
o We only shift from the obvious meaning where there is a clear necessity
o We can say that 2 hands – means that Allah is like man - but this can be
said for almost all of Allah attributes – Allah forgive – we forgive, we
dislike, we forgive, we are merciful and many more – this means we will
have to deny all these of Allah attributes – some sects did this – the
Muttazelites – nothing attributed to Allah – non-existence. This is wrong
• Take text according to their obvious meanings (the obvious meaning in the
language but not which relates to us)
• When Allah said He has 2 hands – we believe that Allah has 2 hands – but it is not
like ours. We do not describe it – don’t go any further that what Allah describes
just take it as it is.
• It is better to accept the obvious rather than to deny the obvious and believe what
is metaphorical.
The way of the earlier generation is safer the way because they take things as it is of the
latter generation is wiser because they thought about things.
The scholars do not agree with this – they say the earlier generation is better than the
latter generation because they thought about things and has deviated

2. Rule number Two - Four sub-sections

1. All of Allah’s name are beautiful and free from any deficiency – walillahil
asma us husna (all the beautiful names belongs to Allah)
• Whatever names Allah describes Himself with are free from any deficiency or
implications of weakness which may be applied in a name when applied to us
• For example Al Muntakir – the one who take revenge – this idea of taking revenge
is not a good thing – we associate revenge as a negative quality. This name applied
to Allah – those negative aspects we do not bring along with it. It is only the
perfect part we take – which is justice
 • Sh. Uttayymim mentioned about the name Ar Rahman – Allah is all Merciful.
When we think of mercy in terms of human beings it may contain some negative
elements ( eg. Your son does something wrong to someone else but you are
merciful to him because he is your son – but Allah said in the Quran you must
maintain justice even to your own family this mercy of human being produces
injustice  not good) All is All Merciful – He is Merciful and He is also Just 
He is Perfect – free from deficiency
• Ad Dar (Time) is not applicable to Allah - “Do not curse time, for indeed Allaah is
time.”5 Hadith. Another hadith – Do not cures time as I am time The days and nights
belong to me I renew them and let them go old. I bring rulers after rulers- Hadeeth
• The second hadeeth clarified the first hadeeth
• Time does not have the infinite quality that belongs to Allah.- It has a beginning and an
end

2. Allah’s beautiful names are not limited to any specific number

• As Allah is infinite so is His names
• “Indeed Allaah has ninety-nine names. Whoever counts them will enter paradise.
• It does not say Allah only has 99 names – it says among His names if you count
99, memorize them, guard, protect them you will enter paradise
• Hadeeth – Dua that the prophet used to make
o “O Allaah, I ask you by every name belonging to You with which You
named Yourself, or You revealed in Your scripture, or You taught one of
Your creatures, or You kept with Yourself exclusively in the hidden
knowledge
o From this dua it means there are some names of Allah that are unknown,
unrevealed, known only to Allah. There must be others names of Allah
o Example given by Sh. Uttayymim – if someone says that he indeed have 99
dirhams prepared for charity does not mean he does not have more dirhams
prepared for something else

3. Allaah’s names are not to be decided upon by reason but by revelation

(Tawqeefee)
• Al Qadeem – The ancient – some philosophical arguments came up with this name – Allah
does not call Himself this  Mainstream Muslims rejected this. Allah did not use this to
describe Himself so we do not use it as well.
• We only use revelation to determine Allah’s name – because of our limited knowledge
• Using reason is to step in the area outside of revelation – this means we can go wrong – we
do not know Allah.
• We can take revelation and work with it (eg with Ad Dar – Sunnah is revelation we use
reason to say that this name is not applicable to Allah because it is a name that is finite. We
also supported this reason with revelation – Prophet say Allah controls time)
4 Every one of Allaah’s names refers to Allaah’s essence, to the attribute it
contains and to the effect resulting from it if it is transitive.
 • We don’t say we accept this name of Allah but we don’t accept that it actually
refers to Allah – His essence. 
• This is what the Mutazilite did when the denied the attributes. The attributes are
implied by names. They couldn’t dare deny Allah’s names because these were
mentioned in the Quran. So they say they don’t deny the names but they deny
what they implies – the attributes. These are like titles – what it actually means is
not applicable to Allah because that will make Allah like a human being.
• When we say we believe in the name we also accept the attributes that comes with
it
• Essence – we take text according to their obvious meanings
o Whenever we use a name we means the attributes that comes along with it
o Eg. You call someone a helper, maid, mechanic – when we used these
names – it means the person does the work of a helper, maid or mechanic –
we don’t give title randomly – the language function this way – a mechanic
is one who has the ability to do the work of a mechanic
• Not all of Allah’s name are transitive – eg. Al Alee – the transcendent – It means
He is above His creation. We accept this name as it is.
• Ar Rahman – we accept the name and also the fact that He is Merciful and that He
is Merciful to His creatures –no one determine who He can be merciful to or not
merciful – so this is the effect it has on his creation when it is transitive.

How is Allah Merciful by putting people in Hell? – do an assignment on this

Module 2 – Rule 3 and 4

Rule # 3 – Deals with the Attributes – has 4 subcategories
• Every name implies and attribute but not attribute has a name
• Names are established by revelation
•
1. All of Allaah’s attributes are transcendent, attributes of perfection and praise,
without any deficiency in any respect.
• And to Allaah belongs the supreme example.” (Soorah an-Nahl, (16): 60 – Allah
attributes describes Allah.
• Attributes should only be in perfection
• If an attribute represent deficiency (not perfect) without any element of perfection
– this is inapplicable to Allah - for example tiredness, deafness, forgetfulness,
cruelty, sleepy, death, birth, ignorance, blindness, all these attributes are not
applicable to Allah
• If the attributes represent perfection from one aspect but imperfection from
another – such an attribute is not affirmed nor rejected absolutely  the perfect
 aspect of that attribute is accepted and the imperfect part is rejected and not
applied to Allah
o Eg. Attribute of plotting – plot is think of as a bad way
o They plot and Allaah plots, and Allaah is the best of plotters.” (Soorah
al-Anfaal, (8): 30)
o “Indeed they scheme and I scheme.” (Soorah at-Taariq, (86): 15-16)
o “Surely the hypocrites [try to] deceive Allaah, but it is He who deceives
them.”(Soorah an-Nisaa, (4): 142)
• So we can describe Allah as He Plots, scheme, deceive but only in the absolute form (we have to
qualify what we say)
• Allah can outdo anyone – Allah counter plot, scheme, deceive , establishes Allah supremacy –
this is where the perfection lies – no one greater than Him- nothing able to scheme against Him
and get away – He is counter the doings of man – this shows Allah’s perfection
• Negative aspects of plotting, scheming or deceiving – to Allah we do not apply this negative
aspect

2. Involves dividing attributes into positive and negative

Allaah’s attributes may be divided into two categories: affirmative/positive and
negative.
o Allah say I am so and so – positive (Allah Always)
o Allah say I am not so and so – negative (Allah never)
o Every positive attribute implies a negative attribute – We must affirm the positive attribute
o Every negative attribute implies a positive attribute – must deny negative attribute and affirm
the positive opposite
o For example - “And your Lord does not oppress anyone.” (Soorah al-Kahf, (18):
49)  the negative attribute here is lack of oppression
o Oppression is an attribute of deficiency – Allah is not an oppressor – He deos not
oppress – negative attribute which we deny – which is the positive attribute we
must affirm? Justice. So we have to deny the attribute of Oppression and
affirm the attribute of Justice

3. The affirmative attributes may be divided into two categories: Personal

(thaatiyyah) and consequential (fi‘ liyyah
o Personal – hearing and seeing (describes Allah’ s essence)
o Consequential – do with His actions – relates to attributes that He does sometimes
and he doesn’ t do sometimes – do it only if He wishes to do example – Allah in
the last third of the night comes down to the first Heaven and listen and accepting
the prayers of those who pray at that time.
o Some attributes have both element to it eg. Speech –
o Speech – it is personal – He is speaking
o Speak to prophets that He chooses to – Prophet Musa and doesn’ t to others
– consequential, he communicate to other prophets through angels and to
those who are not prophets He does not speak to them
4. Issues dealing with Allah’ s attributes –
Three questions may be asked about each and every one of Allaah’s attributes:

a. How do we understand the attributes, literally or figuratively? –

o we take the obvious literally meaning of the text unless there is textual evidence
to imply that that meaning is contrary to what describe Allah
o …and I am closer to him than his jugular vein.”(Soorah Qaaf, (50): 16).->
this implies that Allah is inside a person and if we believe this then there is no
need to worship anyone else – worship the god within self or worship someone
else  basis for idolatry
o They fear their Lord who is above them.” (Soorah an-Nahl, (15): 50) 
This implies Allah is above His Creatures. Also, the well known hadith where
the prophet asked a woman where is Allah and she said in the Heavens.
o There fore the literal implication of that first verse is not taken because it
conflict / contradicts other majority text

b. Is it possible to describe how it is and why? Is it possible to describe the how that
attribute is? Can we describe the hows of Allah’s attributes? NO
o How is He all Knowledge?
o How does He settle above His Throne?
o How does Allah come down to the Heaven in the last third of the night?
o Imam Malik Settling in Arabic is known, How Allah settle is unknown and asking
about it is innovation
o Asking about the How’s – we don’t get into this =- Allah informed us and we
accept it as it.
o Going into the how’s implies we are describing Allah in our own terms – we
cannot compare ourselves to Allah
o Those who question the HOW’s of Allah – their inability to accept how He does it
because they cannot understand it – is an expression of comparing Allah with His
creatures
o “Their knowledge cannot encompass Him.” (Soorah Taahaa (20): 110)

C. Does it resemble human characteristics and why? NO

o Allah says: “Nothing is similar to Him…”(Soorah Shooraa, (42): 11)
o Rejects the Christian / Jewish idea in Genesis that God said He will make a man in
His image and in the image of God He made Adam as the Mormons concluded
God looks just like a man but a HUGE version

Rule # 4 Regarding what is used to refute those who deny Allaah’s names and attributes (al-
Mu‘attilah).
o Al Mu’attilah- those who deny Allah’s name and function (eg. Muttazilites)
 o Al Mu awwila – the interpreters – the explain (A’sharee) eg. Nuh Ha Me Keller
4 perspective

1. Their position or interpretation or denial contradicts the obvious meaning of the text
– the give meanings that are not those obviously implied by the text eg. Surah Taha verse
5 – The Most Merciful has settle above the Throne
o The Istawa – Settle above was explained to be Isteelaa (taking possession of
something by the Mu‘tizilites and Ash‘arites –this interpretation implies that He
never had possession of the throne – incorrect interpretation

2. Process of interpretation and negation goes against the methodology of the early
generations and therefore not acceptable

3. When the do the interpretations and explanation – they do so without evidence (no
quran or hadeeth) – the play with the language or from their own logic and reason or
they deny the text that contradicts their interpretation.

4. Whatever may be said concerning Allah’s person may also be said concerning
Allah’s Attributes – use the same principles for all of Allah’s attributes (principle should
be consistent)

Module 3 - The Basmalah, Its meanings, usages and significance

Basmalah
• Not Quran
• Why he begin with this? – Common practice of the scholar
• Based this on the narration “Any act of importance not begun with bismillaahir-Rahmaanir-
Raheem is deformed,” - this narration is not authentic
• Many acts we do the prophet ask us to say Bismilah before we do it –
o eg. Before we eat the prophet say to mention the name of Allah. (not specifically
Bismilah) and if u forget then say I begin in the name of Allah before and what comes
after it.
o Wudu – “Salaah without Wudoo is not valid and Wudoo is not valid for one who
doesn’t mention Allaah’s name on it.”– this hadeeth is saheeh (but not commonly
known) Allah is forgiven most merciful
o Dua before going to the bathroom – not authentic to say Bismillah but authentic to say
Allaahumma innee a‘oothu bikaminal-khubuthi wal-khabaa’ith [O Allaah, I seek
refuge in You from all filth and nasty devils
o “If anyone of you before having sexual relations with his wife says: In the Name of
Allaah. O Allaah! Protect us from Satan and protect what you grant us from Satan,
and it is destined that they should have a child, Satan will never be able to harm that
child.” Sahih Muslim.
• If you make it compulsory or an issue that someone has to say it before they wrote a book –
this is bidah
 • Ar Rahman – for all of Allah’s creations – general Mercy
• Ar – Raheem – Special mercy reserved for the believers “And He is ever merciful [Raheem]
to the believers.” Ch 33 vs 43

Point #1 – General Praise of Allah, Identifying Allah dominion etc. basis of our belief
All praise is due to Allaah who [deserves to be] praised by every tongue, worshipped
in every era,12 whose knowledge is everywhere,13 who does not become so busy with
any affair that He cannot do another,14 more Glorious than similitude, beyond having a
wife or child, whose wisdom is manifest in all His creatures,15 and whose [essence]
minds cannot imagine16 nor hearts picture.
• AT the beginning of his book he begins with Bimillah and then praise Allah
• He is worshipped in every era
• When we reached the era when Allah is no longer worshipped that is the end of the world – the
prophet said: The end of the world will not come until a time no one will say any where on the
earth Ya Allah  Allah is not Praised
• Whose knowledge is everywhere
Video B
Whose knowledge is everywhere –
o clarifying a misunderstanding that of some who claim that Allah is everywhere –
o The people who say Allah is every where use the verse - “He is with you wherever you may
be,” (Soorah al-Hadeed, (57): 4) but this verse end with And Allaah sees well what you do 
which means it is talking about Allah’s knowledge

Who does not become so busy with any affair that He cannot do another:
o Affirmation of Allah’s ability – His attribute of Qudrah (Able to do all things) unlike human beings
when they become busy with something they forget something
o Allah is not stressed to do everything
o “Every day He is engaged in some affair.” ar-Rahmaan, (55): 29
Whose more glorious than similitude – nothing similar to Allah
Beyond having a wife or a child – if we say God has a wife or child this makes Him like His creatures
He created everthing with a purpose:
Whose wisdom is manifest in His Creature – He is wise in His Creation – His wisdom of life be known to
people This wisdom demands
o that there be purpose to life and that the Creator reveal that purpose to His creatures
o Do you think that I created you meaninglessly and that you will not have to return to me?”
(al-
o Mu’minoon, (23): 115);
o “I did not create the Heavens and the earth and what is between them in sport.” (al-
Ambiyaa, (21):16)
o “Nothing is similar to Him and He is the All-Hearing the All-Seeing.”(Soorah
ash-Shooraa, (42): 11
From the above introduction – the author is talking about Allah’s name and attributes
o He praises Allah worship in every era– Tauheed Al Ibadah
All of this is names and attributes of Allah
o Minds cannot imagine Him
o The most beautiful names and attributes belong to Him
o Knowledge is everywhere
 o Beyond similitude
o Not so busy that He cant don’t another
o Doesn’t have a wife or child
o Wisdom is Manifest in His creation
Author lay the foundation for his paper
Focus on Allah’s names and attributes – the issue in his time – the 12th century
Quote the verse from Surah Taha –
“The Most Merciful has settled above the throne. Whatever is in the heavens, on
earth, whatever is between them and under the earth belongs to Him. If you
speak
openly [or not], He knows what is secret and what is more hidden.”
(Soorah Taahaa, (20): 5-7)
o To emphasize the qualities of Allah
o This verse tells whether the author has deviated from the way of the Salaf or not
o How the author translate this verse will tell you about the author
o The most merciful has settle above the throne – from the methodology of early
generation
o The most merciful has captured the throne or has power over the throne – sign
that the author is coming from a different understanding of that of the early
generation
o Stresses Allah’s dominion - His Ar Ruboobiya over all of creation – Whatever is in
the Heavens and Earth and what is under the earth belongs to Him
o Whether u speak openly – He knows what is hidden and what is said – He hears,
knows and sees everything
o All creatures are helpless – His Mercy and Knowledge contains everything
Surah Taha 20 vs 110
He knows what is in front of them and what is behind them and their knowledge cannot encompass Him
o Refers to Allah’s knowledge of what has happen to people, what is happening to them and
what will happen to them (future) indicating Allah’s knowledge of past, present, and future.
o – Qadr.

Point #2 - Submission to and Acceptance of Verses and Hadeeths Containing Attributes

o Source of the knowledge of Aqueeda is the Quran and Sunnah – the verses
and the hadeeth – our foundation
o Different and distinct from Christian Theology – where do the base their
Creed from? – from Greek logic and reason, Persian philosophy and some
verses here and there – their roots of their faith is not from their scripture 
Paul tell them that you cannot depend on the scripture – if u stick to the
scripture and the law then u will not reach salvation – Paul openly said this
o Similarly with Hindu belief – after the outline their belief – u ask them to
show u it in their scriptures – they cannot find it in their scripture – there may
be illustrations of his claim
 o No sound foundation for their creed – made up – sometime after their founder
and will not find it in their scripture
o Islamic creed – foundation found in the scripture – versus of the Quran and
the Sunnah
o There fore one must accept the Quran and the Authentic Hadeeth
o People who do not accept Hadeeth - The Submitters (followers of Rashad
Kalifa an Egyptian who claim Prophet-hood in America after he claim he
found the numerical of the Quran he attached the Quran. He was assassinated
in 1990 – His followers kept his idea going on the internet
o Quraniyoon and parveesees – in India – do not believe the Hadeeth
The Prophet clarified the Islamic creed which is established in the Quran through
his statement, actions and approvals – hadeeth provides the clarity
When Allah says “We reveal the Quran and protect it” – Allah protect the Quran
but also He protected the meaning as well (through the Hadeeth)

Every attribute of the Most Merciful [Allaah] which comes in the Qur’aan, or is
authentically narrated from the Chosen One24 (r) , must be believed in, submitted to
and accepted. Contradicting it by rejection, interpretation, drawing resemblance or
similitude, must be abandoned
o if you have difficulty in understanding it – accept it as it is – cannot deny it
o For what is difficult to grasp – avoid going in to explain it
o Al Imran vs 7 – Those firmly grounded in knowledge say we believe in it – all
of it is from our Lord
o Knowledge of it – refers to the one who said it ( Prophet) Quran or the Sunnah
and it responsibility to the one who narrates (sahaba) it
o “As for those in whose hearts there is deviation, they follow what is unclear of it,
desiring turmoil and misinterpretation.” (Soorah Aal ‘Imraan, (3):7
o (Soorah Aal ‘Imraan, (3): 7 While, no one knows its interpretation except Allaah.”
o Allah put certain verses in the Quran that is unclear to the masses – so that the masses
have to get the knowledge from the Scholars
o  accepts them as they are – what Allah has placed in the book to keep those who are
most knowledge humble- so they have to say “I don’t know”
o Allah want the sahaba to be dependent on the prophet – to set up that chain of
understanding
o An authentic and solid change of reliable information being transferred
o Revealed by Allah to the Prophet who transmitted the information to the
Sahaba who then transmitted it to those after them
o Foundation is solid
o Scriptures unchanged
o Scriptures meaning preserved through hadeeth
 o Meaning conveyed to us – the fact that there are weak hadeeth and
strong hadeeth confirm the fact that the muslims were careful to weed
out misinformation – they did not take everything that came
Author identified the methodology that he will be following – the madhab of the
prophet.

General principle in Shariah – whoever makes a claim must bring you the
evidence

3 things not allowed with regards to Allah attributes

Rejection –ta’teel
Misinterpretation - Ta’weel
Drawing Resemblance to Attributes –Tamtheel

Module 4 - Statements of the Leading Scholars of the Salaf Regarding the

Attributes
Salaf – the early generation

The best of people are my generations then those who follow them and then those
who follow them – the first 3 generation  Salaf
Point 3 – Mentioned 2 Controversial attributes and quotes Ahmad ibn Hambal views

“Indeed Allaah descends to the sky of this world…” the hadeeth continued with:..
I am the King and who can answer the prayers besides ME. Call on Me and I will answer
and whoever ask Me I will give and whoever seeks My forgiveness I will forgive and He
will continue to do this until the end of dawn”
Indeed Allaah will be seen on the Day of Resurrection the way you see this moon
without any difficulty in seeing Him

• Both hadeeth described certain actions and certain aspect of Allah which the later
generation after the first 3 began to deny and misinterpret and reject.
Quoted Ahmad ibn Hambal- “We believe in them and hold them as truth, without
[delving into] the hows or theirs meanings, and we do not reject any of them.35 We know
that whatever the Messenger brought is the truth. So we do not refute the Messenger of
Allaah (r), nor do we describe Allaah beyond what He described Himself with and quotes
the verse Laysa kamislee hee shai “There is nothing similar to Him and He is the All-
Hearing and the All-Seeing.” (Soorah ash-Shooraa, (42): 11)

Ahmad ibn Hambal –

 • Leading scholars of the 3 rd 4th generation
• Born in 8th century
• Student of Imam Shafee
• Studied under the student of Imam Abu Haneefa
• Imam Malik and Ahmad ibn Hambal -Leading scholars of Hadeeth
• Put together the largest hadeeth collection known from that generation – 30,000
hadeeth from all sources – includes weak, fabricated, Hassan hadeeth – all he
gathered together
• Was the basic – of the correct aqueeda/Islamic creed – upheld by resisting a
torrent of deviation – led by a group called the Mua tazellite – the rationalist and
what when against human reasoning the rejected. – the become the dominant
scholars in the Abbasid era and they become (prior to Abbasid period) the tutors of
the Abbasid children
• Imam Ahmad – stood firm and rejected their arguments and upheld the original
understanding of the early generation and he was persecuted for this
• Imam of the fourth of the major schools of Islamic Law – which he did not set out
to established – others established it after him
Seeing Allah – How is it that we will see Allah – we don’t know the How
Allah descending – the hows we don’t know – we just accept them as it is

As long as they come to us through authentic narration  we accept them

We do not delve into them – we accept them and not reject them even though we don’t understand
them

If we believe that the prophet is the messenger of Allah coming to us with the truth  then we must
accept the truth
We follow the principle – we don’t make Allah similar to His creatures – nothing is similar to Allah  we
cannot conceive how Allah will do what He says He does

We do not exclude any of the description given due to the repulsiveness that we might perceive in them
• This is based on our own way of thinking  produced in our own time
• We have been fed other ideas which make these concept unacceptable
• We don’t judge according to how we feel
• We judge according to principle
• If it is authentic  this is the truth -> we accept it even if we don’t understand
We do not know how the essence the attribute is except by believing in the Messenger and the Quran
Indeed Allaah will be seen on the Day of Resurrection the way you see this moon
without any difficulty in seeing Him  Giving some description but that is where we stop
without going any further.

Point #4
Imaam Muhammad ibn Idrees ash-Shaafi‘ee37 – May Allaah be pleased with him – said:
“I believe in Allaah and in what has come from Allaah according to Allaah’s intent.
And I believe in the Messenger of Allaah and in what has come from the Messenger of
Allaah according to the intended meaning of the Messenger of Allaah.”
How do we know what was intended by Allah?  Through the explanation of the
Prophet or by his companions

How do we know what is the intended meaning of the messenger of Allah? – Through the
companions
• The companions clarify
• The relate what he said, did, approved, instructed
• When it took place in time ( something abrogated – allowed at one point and
not allowed at one point)

Point #5
The Salaf and the later scholars (Khalaf) – May Allaah be pleased with them - proceeded
according to this [understanding]. All of them were in agreement about recognizing,
(allowing to pass) and affirming whatever attributes were narrated in Allaah’s Book and
the Sunnah of His Messenger without delving into their interpretations.
• The agreed methodology – taking things as the come
• This not an absolute position – there is no place for interpretation – there are times when
interpretation is acceptable
• Interpretation is acceptable when the obvious meaning seems to contradict what is known with
regards to this particular attribute or concept in Islam – one hadeeth or one verse that seems to
contradict the general understanding
• If someone interpret due to the lack of knowledge  if they did so that interpretation may be
wrong but they are not blame worthy
• If the person knew what the interpretation meant but wants to go on their own interpretation –
then that person is blameworthy

Ibn Tayymeeya – quoted Imam Shafee regarding Alalh divine names and attributes:
Allah the Most High has names and attributes which cannot be rejected by
anyone for whom the evidence has been given. Once the evidence is presented
then it is unacceptable for someone to reject it. If someone rejects them after
evidence is given he becomes a disbeliever. If he does so before evidence is
brought – he is excused due to ignorance because knowledge of it is not grasp by
mere intelligence, logic, or reflection.
• If a person rejects a concept before evidence  not sinful
• Once u give evidence and they rejects it  action/statement of disbelief

Module 5 - Promotion of the Sunnah and Warnings Against Bid‘ ah

Innovation – introducing things or excluding things

Point # 6
We have been commanded to follow their footsteps and be guided by their road signs.
And we have been warned against innovations and informed that they are
misguidance.
Their road signs / footsteps – refers to sahaba
• “Follow my sunnah and the sunnah of the rightly guided caliphs after me. Bite on
firmlyto it with your molars. And beware of innovated matters, for every
innovation is bid‘ah and every bid‘ah is misguidance
 Call to follow the companions, and rightly guided caliph
 Other narrations – mentioned those who follow his path – includes his companions
 It does not mean that every thing done by every Caliph should be followed
 Follow that which has been agreed upon by the vast majority
 Still individuals – and can make a ruling or position that is not in fact not from the sunnah –
could be from lack of knowledge of some evidence.
 They are still humans and can make mistakes
 If one sahaba did something but the rest were opposed to it – then don’t take it
Every innovation in religion is misguidance
 Excludes every so called “good innovation” in religion
 All unacceptable and misguidance

Point #7
‘Abdullaah ibn Mas‘ood40 – May Allaah be pleased with him – said:
“Follow and do not innovate for you have [been left with] what is sufficient for you
The prophet said: Whenever a bida is born a sunnah dies
 The prophet did not draw lines in the masjid
 What about the sound system in the masjid? This was not present in the days of the
prophet – but he had asked Bilal to go on top Kabah or masjid an Nawawi to give the
call to prayer and Bilal voice was the strongest so the prophet sought to amplified the
call to prayer – but the technology was not there – so using the technology to do so
today is allowed
 Drawing lines in the masjid – What category should this be placed in?
o The prophet could have done this – using a stick in the sand – but he didn’t do
it or could use a string to form a line
o Straightening the lines is something the prophet did
o Anything in the religion that the prophet could have but did not do it – is
something that is better not done
o The line – when drawn – the sunnah of the prophet about going and checking
the lines is dead (with an innovation the sunnah of going around to check the
lines died)
o If it was not important then the prophet would not have engaged in it
o It brings an intimacy a closeness with the imam and his followers. And they
cooperate with him to make the line straight
o Training as well
Point # 8
[Caliph] ‘Umar ibn ‘Abdul-‘Azeez42 was reported to have said, “Stop where the people
[i.e., the Companions] stopped, for they stopped based on knowledge and restrained
themselves due to deep insight. They were better able to uncover it and if there was
virtue in it they were most suitable to gain it.
Umar ibn ‘Abdul-‘Azeez – sometimes referred to the fifth righteous Caliphs
Stop where the people (companions) stopped
 Where the sahaba did not delved into the understanding and practices – we avoid
those areas
 They did so based on knowledge
 The first generation heard a command from the prophet and they did not interpret it as
the people are doing today – then what we are doing (our interpretation ) is not right
 Whatever they do is based on knowledge and fear of Allah and not due to
inability and weaknesses.
 If there was any additional practices or understanding they would have done it or
understood it – they were more in touched with the sunnah than us
Bilal praying 2 rakat after making Wudu
 The prophet didn’t do it
 But he approved of it when he found out that bilal was doing it
 If he was doing it and it was not acceptable – then the prophet would have said so
 Some acts we can call bidah at the time of the prophet but the Prophet either
sanction them and there fore make it his sunnah or he disapproved them
 We do not have the prophet to approved or disapproved our actions – so we have
to follow the prophet
Dream interpretation
 The prophet did it but his companions did not do it
 Ibn Sireen – interpret dreams- tabi een
 The companions did not do this so it is better not to interpret it
 Guidelines from the Prophet about dreams - Divided dreams into true dreams,
good dream, rambling dreams, satanic dreams.
 Rambling of the mind and satanic dreams we don’t talk about
Umar ibn ‘Abdul-‘Azeez continued: If you say: ‘Something new happened after them,’
[know that] those who disagreed with their guidance and preferred another sunnah beside
theirs innovated regarding it. They [i.e., the Companions] described what fulfilled the
need and what they spoke about was sufficient. No one expended more effort than them
and those following them. Some people fell short of [following] them and went astray,
while others passed them and became extremists. They were between that on straight
guidance.

Something new happened after them:

 Situation has changed
 New technology
 Different situation
  – Does this mean the religion change?
Know that those who disagreed with the guidance
 Those who didn’t follow the sahaba – they have innovated
Extreme in doing acts
 Some extreme happened during the prophet time – like fasting almost every day
and stay up all night, not wanting to marry – when the prophet heard this he called
them and say – “I fast and I break my fast, I pray at night and sleep, I marry
and whoever prefers a sunnah other than mine is not a true follower of mine”
 the prophet guided them not to go to the extremes
 Those who fall short less than what the prophet prescribed – they have gone astray

Module 6 - Promotion of the Sunnah and Warnings Against Bid‘ ah con’t

Point # 9
Imaam Aboo ‘Amr al-Awzaa‘ee46 – May Allaah be pleased with him – said, “Stick to the
tracks of the predecessors even if people reject you. And beware of the opinions of
people even if they beautify them with speech.

Imaam Aboo ‘Amr al-Awzaa‘ee46

• Among the contemporary of Abu Haneefa
• Died in the early years of Imam Shafee
• School of thought popular in Syria, Jordan Palestine and even in Spain
• Leading scholar of hadeeth
• His school were replaced by Imam Shafee
• His reasoning and ideas were absorbed by the scholars and in other madhabs
Stick to the tracks of the predecessors even if people reject you
• Way of the salaf has become strange – to take their path may cause people to reject you
Beware of the opinions of people even if they beautify them with speech
• No matter how attractive these ideas may appear – if it is mere opinions then beware and do
not turn away from the Sunnah
• How do you know which books are authentic
• Books with references from authentic sources then u may be safe
• Book with no or very little reference but lots of opinion  beware of this
Foundation has to be from Quran and Sunnah

Sh Saalih Aal ash-Shaykh commented: “Beware of the opinions of people even if they beautify them
with speech” That is, do not turn away from the Sunnah because someone has beautified his opinion
with words and expressions. Instead, adhere to the Sunnah and those who promote it even if they are not
able to beautify their narrations. Because the scale of judgment is [the degree of] following; whoever
follows is successful and whoever innovates is destroyed – may Allaah protect us from the paths of
destruction.
Beware of the opinions of people even if they beautify them with speech”
• People may be able to express their ideas well and sound very attractive – if not supported with
evidence then beware
• Among the people are those who will amaze you by their speech and they will swear by Allah
with what is in their hearts but they are the worst of enemies. Quran

Point # 10
Muhammad ibn ‘Abdir-Rahmaan al-Adramee48 said to a man49 who had spoken a
bid‘ah50 and invited people to it, “Did the Messenger of Allaah (r), Aboo Bakr, ‘Umar,
‘Uthmaan and ‘Alee know it? Or did they not?” The man replied, “They did not know it.”
He said, “So you know something they didn’t know?” The man then said, “I say that they
did know it.” Al-Adramee said, “Was it appropriate for them not to speak about it or call
people to it, or not?” He replied, “It was appropriate for them.” Muhammad then
exclaimed, “Something which was appropriate for the Messenger of Allaah (r) and his
Caliphs is not appropriate for you!” The man then became silent. The Caliph52, who was
present at the time said, “Allaah will not elaborate [the meanings] for one who does not
find appropriate what they found appropriate.

Muhammad ibn ‘Abdir-Rahmaan al-Adramee

• name is actually Aboo ‘Abdir-Rahmaan ‘Abdullaah ibn Muhammad al-Athramee
• Teacher of Abu Dawood and An Nasaa ee
• Hadeeth scholar
• He was involved in the same struggle like Imam Ahmad ibn Hambal, struggle against the
Muttazeelite during the Abbasid caliphate
• Ibn Qaadama describes a conversation between Adramee and Ahmad ibn Abee Dawood,
who was a leading opponent of Ahmad ibn Hambal.
• Ahmad ibn Abee Dawood - He expressed the Quran as being Created

The Quran being Created

• First Question he asked - Did the Messenger of Allaah (r), Aboo Bakr, ‘Umar,
‘Uthmaan and ‘Alee know it? Or did they not?
• Ahmad ibn Hambal They did not know it then he changed to say that yes they do know.
• Al-Adramee said, “Was it appropriate for them not to speak about it or call people
to it, or not?
• If it is not appropriate for the prophet not to speak of something then is it
appropriate for you to speak of something?

Sufi claim:
• People claim that innovations known of it but was secret about it (this is what the sufi
claim) – in their chain for the sufi they have the narrator Kidr – scholars of hadeeth do
not accept any hadeeth with Kidr in the chain of narrators
• They calim that it was secret knowledge that the prophet only told Abu Bakr about
when they were in the cave
Bida
• To claim that it was secret knowledge pass down
• Misunderstand practices of the sahaba to imply what they are doing – eg. Catholic
rosary which forms Dhikr beads is justified with a narration that the prophet came
across a woman who was glorifying Allah with some stones in a bag taking them out
and counting them. The prophet had said that it would have been sufficient for you to
…. And he told her what to say (dhikr)
• The prophet did nto forbid what she did was bidah – he just said it was better to do so
and so - the prophet way was to count Dhikr on his finger tips and this is what the
companions were known to do
• He still give the woman something else that is better
• To do something that is similar to a religion – it is an innovation or something disliked
• People who count with the beads - the sunnah of counting using finger tips died

Ibn Qaadama then said Allaah will not elaborate the meanings for whoever does not
find appropriate what was found appropriate by the Messenger of Allaah (r ), his
companions, those who followed them in righteousness, the eminent scholars after them
and those firmly grounded in knowledge of the recitation of the verses on the Divine
Attributes, who read the narrated texts regarding them and pass them on as they received
them.
• Allah will not give insight to those who have not follow the way and methodology of the
early generation
• Science of tafseer – the scholars Ibn Katir and other – the look at the ways of how the
companion interpret the Quran – Quran to explain Quran, followed by Hadeeth to
explain Quran and then that of the companions and then lastly opinion
• Look at it in the way of the context – not take it out of context
• If you attack the Hadeeth that means u attack the Quran ( the same people who convey
the Quran also convey the Hadeeth)
• When u attack those who relate the Hadeeth are attacking the religion as a whole
• To find another away a new way or a modern way – u replace the hadeeth as the
explainer
• People pick and choose the hadeeth according to what matches your understanding
• Example hadeeth of the fly – under one wing sickness and the other is the cure – if a fly
falls in your drink dunk it in and drink it – they will say all they know of the fly is that is
has sickness and they don’t follow this hadeeth
• What may seems reasonable to you may not seems reasonable to someone else
• Idea of cure and poison exist eg the cobra poison will stop hear from beating – but
chemicals extracted from the cobra medicine for heart patient.
• Cure and disease in the same plant or animal exist - not because we cannot find it that it
does not exist – this knowledge may not come to you as yet
• The absence of knowledge is not knowledge – all we can say we don’t know
• Some accept what is in accordance with modern science/technology and reject others –
this is wrong – the criteria should be based on the quran and sunnah
 • Once reliable people narrated it should accept it – even if we do not understand it
• When the prophet told the sahaba not to lie on the stomach – the companions just
accept it – later in the last part of the 20th century – science/medicine affirms that
sleeping on the stomach is the main cause of problems with spine, also children died
from sleeping in stomach
• As muslims we don’t have to wait till science catches up with the narrations of the
Prophet – what the prophet said we accept it and do it
•

Module 7 – Mention of Some Verses on the Divine Attributes

Point 12: Among the verses on the Attributes is the statement of Allah, Most Great and Glorious:
And the face of your Lord remains Ch 55 vs. 27

• Mutazzilite uses reason

• We by reason accept what has come to us through authentic source and by reason reject what
does not come from the authentic source (reject what has been made up by people)
• We do not reject authentic source because we do not understand it
• Ali ibn Abu Talib said – If the religion was based solely on reason and logic then the bottom of
the socks should be wipe and not the top. However, I saw the messenger of Allah wipe the top.
• Knowledge is based on revelation – confirmed authentic revelation
• Argument of Christian say – Trinity defies human logic – human logic cannot gasp is – it is from
God  our response should be Where is the evidence for this claim – bring your revelation first
– in reality there is no revelation – no proof of this in their scripture
Allaah is qualified from eternity with attributes of perfection; both attributes of both essence and
action.

And the face of your Lord remains Ch 55 vs. 27 Surarh Rahmah

• And all that is on earth will disappear, but the Face of your Lord, Full of Majesty and Honor, will
remain
Instead, His two hands are spread out. – Surah Maida vs. 64
• This was in response to the Jews who claim that Allah two hand are tied up. -May they be cursed
and may their hands be tied up
• Allah has two hands and both of Allah’s hands are right

The rationalist:
• Say face implies human face
• Hands implies human hands
• They
There is nothing similar to Allah – if Allah refer to His face, hands  we take this as a fact and don’t
question what it is
Nafs refer to the human soul – this cannot be attributed to Allah – because it is created
Nafs – referring to self – attributed to Allah without going into the Hows

We accept the text of the Quran and Sunnah at their face value without going into the Hows
Once you enter into the interpretations – get into problems
 • Hand taken to mean help, favor, or abilities – this will make you run into problems because u
will talk about things Allah did not speak about  create greater confusion
• Allah has left areas in the religion where we have to say that this is only known to Allah  this is
to keep us humble – we don’t know everything
• The more we find out the more we realized that we don’t know

What is attributed to Allaah is either a thaat [something actually existing] or a meaning or concept
(ma‘naa).
An example of a meaning (ma’naa) is that of mercy and pleasure in the phrases “Allaah’s mercy” and
“Allaah’s pleasure”
If something, which can exist by itself, is attributed to Allaah, it is an attribution of honor as in the
case of “Allaah’s camel” or “His house”

As for the Mu‘tazilites and the Jahmites, they sometimes interpret the Divine Name or Attribute as
referring to the creature.

Live Session
• And the face of your Lord remains Ch 55 vs. 27 – shows that Allah has a face
• His two hands are spread out. – Surah Maida vs. 64 – shows Allah has 2 hands
o Verses that say more than one hand (plural form)
o Verses that say Allah has a hand (singular) – this does not contradict the other verses
that say Allah has two hands – because if yo have 1 hand that does not mean u don’t
have another.
o Dual form – Allah has 2 hands
o Final – Allah has one, two and more hands
• Allah has a Nafs – Allah affirm that He has a Nafs – not like any of Allah’s creation
• And you Lord will come  coming of Allah
• Allah will come
•
• Allah is please with them and they are please with Him  attribute of Pleasure
• Allah loves them  Love
• Allah is angry with them Anger
• Allah is displease with them  Displeasure
• Allah dislike their being trans… Dislike
• These are examples of Sifat As – attributes that related to Allah’s will – he does them
when and how He wishes

Believe in them as they are refer to in the Quran and Sunnah – believe in their obvious meaning but
leaving the Hows to Allah. We don’t know how Allah does it. It is not like us – Allah is not like His
creation

Module 8 - Mention of Some Hadeeth on the divine Attributes

Point #13
Hadeeth
“Our Lord, Most Blessed and High, descends every night to the sky of this world..”
“Your Lord is amazed at a young man without the desires of youth.”
“Allah laughs at two men; one kills the other and they both go to paradise.”
Descends
• The “how” of Allah descent we do go into.
• By asking about the hows is equating Allah to His creation
• There is no way to comprehend how in this matter, as there is no way to comprehend
how Allah is Eternal
Amazed
• Amazed in our context is seeing something we never seen before (limited)
• These are all expression of human weakness – limited to our experience
• These concepts cannot be applied to Allah
• The weaknesses implied by amazement is not applied to Allah
• Two types of amazement
o Reason was hidden from person so that is why he is amazed (not possible to
apply this to Allah because nothing is hidden from Allah) – amazement of
wonderment
o Witnessing something outside of norm, while still knowing of it  This is the
type of amazement that can be attribute to Allah – amazement of appreciation
• Amazed – is show/expression of appreciation – this is applicable to Allah
Laughing
• Considered to be human trait
• Anthropologist say that this is a characteristics that distinguish them from animals
• We don’t think of Allah laughing as it is applied to human beings
• Our laughing need a mouth, vocal cord ect. – this we cannot attribute it to Allah
because Allah did not attribute it to Himself
• Allah laugh – an expression of Allah’s Happiness, to be Pleased with
• We do not deny the fact that Allah laughs – we just don’t know HOW

Point # 14
Belief in what is authentic reached us from the Quran and Sunnah
• Text are correct – authentically reached us
• We do not reject them
• We accept them as is
• We do not deny them
• Nor interpret them of ways that contradicts obvious meanings
• There is nothing similar to Him – we do not make them resemble the attributes of
created beings
• There is nothing similar to Him and He is the All hearing All Seeing Ch 42 vs 11 
anything similar to Allah is negated and at the same time there are attributes that are
similar in name (to that of human being )but not essence and quality
Allah is different from whatever is imagined in the brain or what crosses the mind
This is how we should approach
Allah is beyond our senses

Hearing –
• General awareness
• Help and support
• A warning or threat

Point # 15
The Most Merciful has settled over the throne – Surah Taha Ch 20 vs5
Settled
• Philosophical schools interpret Istiwaa as isteela – to seize, to capture, to occupy –
they got this meaning from poetry
• If we say to seize or capture – then that means it was in someone else possession and
Allah had to seize it from them  wrong interpretation
Throne
• This verse also addresses the issue of Allah having a throne
• Ash’aritte, Mu’tazilites and Khaarijites say this Meant dominion, or authority
• Quran Surah 11 vs 7 – And His throne was on the waters
• And your Lord’s throne will be carried on that Day by eight angels Surah 69 vs 17
• Hadeeth - … Indeed people will go unconscious on the Day of Resurrection and I will be
the first to awaken only to find Moses holding on to one of the legs of the Throne
• If you interpret Throne to be dominion, authority then how can Moses holds on to the
legs? – Dominion and authority  wrong interpretation
• The Ash’arites and others classified these hadith as Ahad (single) they claim that they do
not use the hadeeth Ahad to establish points of Aqueeda
• For issues of Fiqh – they will use it there
• How do we handle this – they are doing this out of convenience
The mainstream of Ahlus-Sunnah have held that Allaah’s throne is a chair with legs like a dome
over the universe. It is the roof of creation and the greatest of Allaah’s creations

Allah’s word “fee as-samaa” means above

Are you secure from the One above the heavens Surah al Mulk Ch 67 vs16
Hadeeth – Our Lord is Allah who is above the heavens, holy is Your Name
Hadeeth – And he said to the slave girl, “Where is Allah? She replied “Above the heavens” and
he said “Free her for indeed she is a true believer.”
• These verses and hadeeth are among the ones to affirm that Allah is above His creation
• An additional point – regarding the hadeeth of the slave girl – a servant in the home of
Muawaiya knew for certainty who Allah is – he knew and taught his household including
his servant
• Shows religion is simple – anyone can understand it – we do not need philosopher to
interpret for us
 • Allah raised Esa (Jesus) UP to Him

Point 16 and 17 and 18

Allah is Above and Beyond His creation
Pint 16 – inauthentic evidence – but this does not take away from the point the author is trying
to established
Point 17 – also weak hadeeth –
Point 18 – also weak hadeeth
Scholars sometimes used weak hadeeth which does not reached the point of fabrication and
are supported by quran and other authentic hadeeth
Not used as evidence by themselves

Point 19
These texts and others are among that of the Salaf - are unanimous about conveying and
accepting, without rejecting or interpreting them, making them resemble anything or making
things similar to them.

Point 20 – example from Imam Malik ibn Anas life

The Most Merciful has settled about the throne, how did He settle above?” He replied,
“Settling above is not unknown, the how is incomprehensible belief in it is obligatory, and
questioning about it is innovation.” He then instructed that the man be seized and expelled
from the gathering.
Why did Imam Malik expelled the man? We do not know for sure but reasons could be:
• He fear that he may raise other questions and confused the other students
• Or may be this man had questioned a number of times before – not appropriate
questioning
• Sh. Nasrudeen Al Bani – comment
• Why is questioning about it an innovation?  the companions never asked about it and
for us to ask is an innovation

There is a difference in one who is an innovator and one who practices innovation

Module 9 – Allah’s speech

Review
Mutazzilites and Ashaira and others differ with the people of the Sunnah regarding
• Allah transcendent
• With Allah throne (part of Allah’s creation)

Essential attributes of Allah are those not connected with time, they are inseparable from
Allah’s essence – like Ever Living
We do not attribute body parts to Allah which He did not attribute to Himself
Throne is not like the throne of this world – so it is now how we sit – we cannot apply how we
sit to Allah

What Allah says or describe for Himself – we do not deny them but affirm that they are
different from anything we can imagine

Point 21 to Point 38 – Issue of Quran being Allah’s speech uncreated

Imam Ahmad holds his ground – Quran was uncreated – he was jailed for this
Imam Ahmad standing firm stop the Mutazzilites from spreading their belief

Point 21
Among the attributes of Allaah, Most High, is that He speaks from the infinite past
(qadeem), 76 allowing whoever He wishes of His creatures to hear it. Moses – may peace
be upon him – heard it without any intermediary,77 Jibreel – may peace be on him –
heard it, 78 and so did whoever he permitted of His angels and messengers.

Point 22
[It is also among His attributes] that He, Most Glorified, will speak to the believers on
the Last Day and they will speak to Him. And that He will permit them to visit Him.
Allaah, Most High, said:
      “And Allaah actually spoke to Moses.”(
Soorah an-Nisaa, (4): 164);
       
“O Moses. Indeed I have chosen you among people to [receive] my messages and
speech.” (Soorah al-A‘raaf, (7): 144);

“Among them are those to whom Allaah spoke.” (Soorah al-Baqarah, (2): 263);

               

        

“It is not befitting for Allaah to speak to a human except in the form of revelation
or from behind a veil.” (Soorah ash-Shooraa, (42): 51);
             

   “When he came there [a voice] called out to him [saying]: O
Moses, indeed I am your Lord.” (Soorah Taahaa, (20): 11-12);
              and “Indeed it is I,
Allaah, there is no God worthy of worship besides Me. So worship Me.” (Soorah
Taahaa, (20): 14)

All of these verses affirm that Allah spoke

The claims of those who deny Allah speech say that Allah created speech
Concept of visiting Allah is not authentic

Point 23
Abdullaah ibn Mas‘ood – May Allaah be pleased with him – said, “When Allaah speaks
revelation, His voice is heard by the inhabitants of the heavens,” and he narrated that
from the Prophet (r).

Point 24
Abdullaah ibn Unays quoted the Prophet (r) as saying, “Allaah will gather the creatures
on the Day of Resurrection naked, barefooted, uncircumcised and lacking. He will then
call out to them in a voice which will be heard in the same way by those far away as by
those near saying: I am the King, I am the Judge.” [Some of] the leading scholars
narrated it and al-Bukhaaree used it as evidence.

Point 25
And in some narrations [it is] mentioned that “…one night Moses – Peace be upon him –
saw a fire and it encircled him and terrified him. Then His Lord called out to him saying:
‘O Moses.’ And he immediately answered, finding comfort in the voice, saying: ‘I hear, I
hear. I hear Your voice but I cannot see where You are. Where are You?’ He replied: ‘I
am above you, in front of you, to your right and to your left.’ And he knew that this
description is only befitting of Allaah, Most High. So he said: ‘That is the way You are,
My God. Is it Your voice that I hear or the voice of Your Messenger?’ He replied: ‘Yes, it
is my voice, Moses.

Affirm that Allah spoke

Speech is among His attributes –
• An essential attribute sifa aathiya
• Sifa al fileeya – attributes of action which that take place in time – time when He
spoke and time when He didn’t

The Mutazzilites said that speech was created by Allah and it is like anything else that
Allah created (like how Allah refers to camel, his house, etc.)
This claim creates problems – a number of the verses mentioned would not be
appropriate to be coming from other than Allah.
The Asharite (descendants of Mutazzilites) – Speech of Allah is within Allah which is
One – if manifest to Moses it becomes the Torah, when manifest to Dawood it became
the Zaboor, when manifest to the Prophet it became the Quran.  Philosophical
interpretation
Its only a meaning – but becomes words when it is manifest – that is their belief

The Quran is Allah’s Speech

The Quran was an expression of Allah’s speech
Since the Speech is uncreated then the Quran being the speech of Allah is uncreated

Point 26
Among the speech of Allaah is the Magnificent Qur’aan. It is Allaah’s Clear Revelation,
is Firm Rope, His Straight Path. It was sent down by the Lord of All the Worlds, carried
by the Trusted Spirit [Gabriel] to the heart of the Master of the Messengers, in clear
Arabic tongue, revealed uncreated, originating from Him and returning to Him.

Originated from Him

• Established through the statement of the prophet
• Established through the statement of Allah – the actual text – Say “I am Allah”

Clear Revelation, the Firm Rope, in Clear Arabic

• Allah refer to the Quran in other terms
It will return to Him
• Before the ending of the world – the book of Allah will go up back to Allah
• Hadeeth – In one night the Book of Allah will be taken up until not a single verse from it
will remain on the earth – authentic Hadeeth

Point 27
It consists of clear chapters, clarifying verses, letters and words. Whoever reads and
articulates them earns ten good deeds for every letter. It has a beginning and an end,
sections (juz) and subsections. It is read by tongues, memorized in hearts, heard by ears,
and written in texts. It has [verses which are] clear and obscure, abrogating and
abrogated, specific and general, and [verses containing] commands and prohibitions.

“Falsehood cannot approach it from the front or behind. It was revealed by the
Wise, the Praised.” (Soorah Fussilat, (41): 42)
“Say: If humans and the jinn gather together to produce something similar to this
Qur’aan, they will not bring anything similar to it, even if some of them helped each
other.” (Soorah al-Israa, (17): 88)

Point 28
This is the Arabic Book about which the disbelievers said:
Some of them said:
         “We will never believe in
this Qur’aan.” (Soorah Saba, (34): 31).
       “This is only human speech.” Soorah al-Muddathir, (74):
25).

Allaah, Most Glorified, told them:     “I will put you in one of the fires
of hell (Saqr).” (Soorah al-Muddathir, (74): 26)

Some of them said it was poetry, so Allaah, Most High said:      

         “I did not teach him poetry, nor was it appropriate
to do so. It is only a Reminder and a Clear Qur’aan.” (Soorah Yaaseen, (36): 29)

When Allaah negated it being poetry and affirmed that it was a Qur’aan, no doubt
remained for those with a heart that the Qur’aan is this Arabic Book which consists of
words, letters and verses. Because what is not like that, no one would say: It is poetry.

If it were not audible and composed of word which rhyme the disbeliever would not falsely
claim that it is poetry
The fact that we can hear it, can write it does not take away from the fact that it is uncreated

Ahmad ibn hambal said that:

Whoever said that what is written is created and what is recited is created is a deviant
He said this to stop the Mutazzilites from questioning about the Quran being created

At a later time – when to say that the Quran is created was understood as deviant an incident
happened:
At the time when the claim that the quran was created was a deviant claim
Imam Bukhari was invited by a hadith scholar to go to a town to narrate hadith – he went and
start to narrate. The scholar class got small because all the students went to Imam Bukhari class.
So the hadeeth scholar set up one of his student
The written Quran is created, the voice is created and but the actual Quran is not created.
The student then quote Ahmad ibn Hambal statement: - Whoever said that what is written is
created and what is recited is created is a deviant
So most of the students stop going to Imam Bukhari class. Just few student left – one of that
student was Imam Muslim

Be careful about statement which was appropriate to one time cannot or may not necessarily be
appropriate for another time.
We should not use some of these statements to label people
We don’t go into situation to cut self off form people or to stop listening to some scholars
because of perceived mistakes

Point 29
Verses – that refutes argument held by those who deny that Allah speech is His speech

Point 30
Verse confirms that the Quran is the verses that was recited to them – refute the idea that the
quran is not the verses but its meaning is what was spoken by the Prophets
Point 31

Point 32 – 29 chapters of the Quran begins with just letters of the alphabet eg Ha Meem
Affirming that this is a part of the quran

Point 33 to 38
Point 33 – recite every letter pronounced correctly = 10 deeds, recite letter incorrectly = 1 deed

Point 34 – recite the Quran before a people come whi will straighten it like an arrow, but it will
not traverse their throats. The
Point 35 -Correct articulation of the Quran is more beloved to us than memorizing some of it
letters
Point 36 - Disbelieve in one letter = disbelieve in all of it
Point 37 - Muslims agree unanimously on chapters, begin and end – actual number of verses,
letters – not unaminous (some letter written and some not written)

Point 38 - The quran is made up of letters – deny chapter, verses, word, letter then deny Quran =
disbeliever
Proofs
1. First argument – the quran consist of letters and words – refutation for those who claim that
the quran is actually Allah’s eternal speech
2. Allah challenges the believer with creating something similar to it. If it were not letters and
words the challenge would be unacceptable as a challenge is only valid if it involves
something comprehensible and knowable.
3. Only that which consist of letters and words can be recited
4. That Allah has informed that the Quran is memorized and guarded in the hearts of the
knowledgeable and written in the Lawh al Mahfooz. That which does not consist of letters
and words cannot be memorized and written.
5. That 29 of the Quraanic chapters begin with only disjointed letters to emphasis that it is
composed from Arabic letters and words.
6. Rest on the Ijmaa (unanimous opinion) of the Muslims – who ever denies a chapter, verse,
word, or letter of the Quran has become a disbeliever.

All this is in refutation that the Asharites who claim that the Quran is only a meaning

Speech – an attribute of Allah

The Quran being a part of Allah’s speech
Allah is uncreated – that which is essential to Him is also uncreated

Seeing Allah
Some say Allah can never be seen based on the verse you will never be able to see Him – some
groups believe this. AhluSunnah wa Jama say we will never be able to see Allah in this world
but will see Him in the next world
An attribute of Allah – being Unseen to us in this life but we can see it in next life
We can see Allah in the next life
Why can we see him in the next life but not this life?
Is it that our eyes are not capable to see Allah? – Look at what happen to the mountains – the
mountains crumble
Or is it that we can see Allah but He has veil himself from us – When the prophet was asked
about seeing Allah – He said how can I see Him when there was a veil.

Hadeeth - Indeed each one of you will see Allah on the day you will meet him and there will not
be between you and him a veil or a translator.

Something additional for those who do well - something additional is seeing Allah in the next
life.

Opinion that the prophet saw Allah – this is an incorrect opinion

My hair is standing on end because of what you have asked. Whoever tell you that he, the
prophet, has seen his Lord has lied.
How could I have seen him there was only light

Module 10 – Destiny (Qadaa and Qadr)

Qadaa and Qadr
When used separately they mean the same
If we speak about Allah’s Qadaa and Allah’a Qadr  refers to 2 different concept

Knowledge of Allah followed by His decision regarding everything that would be, based on His
knowledge and His wisdom and His mercy

The implementation of that decision at particular points in time

From eternity
The Holding of that decision at different points in time

The scholars differed as to which is Qadaa and which is Qadr

Qadaa – like when a judge makes a ruling – decision from eternity
Qadr - Giving something its measure - Its value, its amount Referst to its unfolding – decision from
eternity is manifest in a particular form at a time for a period of time to a particular individual

Other scholars say it is the other way round.

Sh. Utthaimeen – takes the position Qadr is the one from eternity. Qadaa is individual actions
Other scholars take other position

The concept of Allah’s destiny has two aspects to it

Qadr has 4 levels (some scholars say 2 levels – where they combine 2 concepts):

Level 1 – Allah is All Knowing (Knowledge)

Believe that Allah knows everything in general and in detail by His prior knowledge based on His
statements (many verses to support this)
• There was a group who believed that Allah only know the general but not the details until it
occurs – this would mean that Allah does not know everything  incorrect belief
• Knowledge of general without knowing the details is a deficiency  Allah’s name (Al
Al’aleem) is with perfection without deficiency
Level 2 – The writing of that Knowledge
Allah wrote in the Lawh-hill-Mawfoos the writing
The manifestation of that knowledge – Allah did not write thing in the preserved tablet because He will
forget it – Allah does not forget – this is a deficiency
Why did Allah write things in the Lawh hill Mawfoos?
For His creatures
Benefits of knowing that it is recorded may be many –
It is not so much the fear but the peace that it brings
It takes from human the weight of “why” - Why me? Why now? So knowledge that it was already
written takes from us that depressing question - Why me, Why now? –Why because it was already
written.
Believe in Allah and His prophet and the last day … And the good and evil of destiny

Believing in the good and evil of destiny

Believe that Allah has destined it for us – He intended good for us
The good and the evil - means they way we perceive it - all of destiny is all good – whatever comes
from Allah is good. Destiny relative to Allah is all good
What ever harm us we consider this to be evil
Whatever benefits us we consider this to be good
How we respond to the event of our destiny determines whether it was evil or good for us
Evil – be patient, learn lessons  good for us
Good  we benefit from it
Beyond our own determination it was good
Allah destined for us that which was good for us

The benefit of the writing - knowing that it was written – relieves us of the burden of trying to
explaining the downs/trials of our lives
Writing is putting it in concrete – we can relate to something like this more than to knowing that Allah is
Allah is All Knowing
If it happens for me then it was written
If it didn’t happen – it means that it was never written
Gives us a sense of peace, tranquility to deal with life

Level 3
Everything in the heavens and the earth is by Allah’s Will and Wish between His mercy and Wisdom. He
guides whom He wishes by His Mercy; and misguides whom He wisdom, whatever happens is in
accordance with His prior knowledge and what He wrote in the Lawh Hill Mafoose. 
• This relates back to Allah’s knowledge
• Nothing takes place without His will
• He knows about it
• He knows before it happens
• It cannot happen without Him permitting it to happen

Level 4
Everything in the Heavens and the Earth are creations of Allah. There is no other creator besides Him
our Lord except Him.

Al Hakami explain these 4 levels

Belief in Qadr has 4 levels
Level 1 – Believe that Allah knows everything
Level 2 – belief in the recorded knowledge and belief in the Lawh hill mafosose
Level 3 – believe in Allah’s executive will and His omnipotence – could not be any other way. What
Allah does not wish it does not exist – due to Him not wanting it (He chose not to do it) and not due to
His inability to make it exist. What He did is within His Power to do. What He did not do / What will
never occur – is because He chose not to do it  both are within the realm Power
Absurdities - Those things which contradicts Allah being Allah eg. To say that Allah will not die.
Level 4 – To belief that Allah is the creator of Everything – He is the creator of their movements and
their lack of movements. No creator besides Him and no Lord besides Him

Ibn Taymeeya – Al Aqueeda al wasatiya  states that belief in Qadr has 2 categories
1. Allah’s knowledge
• Belief that allah is All knowing and they act in accordance with His prior knowledge which is infinite
and eternal
• Belief in the writing which Allah wrote in the preserved tablet the destiny of His creation.
2. Allah’s will
The executive will of Allah and all encompassing ability.
What He will – will occur
What He does not will – will not occur
His power over all things – those in existence and those not in existence

Ibn Abdl Izz who did a commentary on Al Aqueeda At tahaweeya - Imam At Tahawee work on the
Muslim creed – The Creed
Imam At Tahawee – his work became one of the international standards. Scholars from all schools used
his work and honored it.

Ibn Abdl-Izz – he give Qadr 5 levels

1. Allah knows things before they come into existence
2. He has preordained and fixed the measure of things
3. He revealed the detailed information about things before their creation
4. Allah is free to decide what to do
5. The things Allah ordered to ordained are contingent – the come into being after not being there
(issues of creation)

Issues of Qadr and how Muslims went astray with regards to them are ancient
Christian teachings are fatalistic – when Islamic thought spread among them (when they came to
andulus) they got another way of looking at things. Their original writings were fatalistic. Salvation –
God chooses out of His creatures those who receive salvation – those who believe Jesus dying for their
sins – those that heard about Christ as Saviour – are those who were chosen to go to Paradise – don’t
ask about others
Ancient Greek – 2 groups – non Muslims - pagans
Epicurians – believe in free will – complete – no destiny – no control –
Free will meant hedonism (free to do what u wish – the goal of life is to seek what is pleasurable for
yourself)
Stoiks – they believed that everything was already determined – fixed

Christians came from this channel of the Stoiks - this is the only way to explain that only a few people
heard about Jesus and only they will be saved. Those who never heard about Jesus (they could not
answer this question) so to explain this they believe that only a few people God choose to hear about
Jesus – this was determined by god - fixed

Muslims – also fell into these two ways of thinking

Mutazzilites ( -human being have absolute free will – they affirm this to remove attributing error to
God/Allah. Their claim is that the errors that people do would be attributed back to Allah and that Allah
would be unjust to hold them accountable for what they do.
Allah does not control human beings – they are free to choose as they wish – they choose it freely
Jibreeya or Jibrites or the Kadarite
Everything is determined by Allah – we are merely puppets on the string
If you say that human being are free to choose then whatever they choose to do are their own creation
 this means that theiris a creator in the world besides Allah. Their argument is that what happen to
Allah being the creator of Everything?

“The Jabrites claimed that the creature is forced to do its acts without any choice on its part.”

“The Qadrites claim that the creature is independent in its actions and that Allah has no will or power or
creation in it.”

Mainstream Muslim believe:

The above are the two extremes
We recognize that Allah knows and has written everything
We also recognize that whatever Allah has written and knows are the choices that human being made
which they made freely. Allah knew before they chose what they wer going to choose. His knowledge
of their choice did not make them choose what they choose.

Mutazzilites belief were inherited by Ash-sha-ee-ra –

Matureedeeyites – share similar views of Ashaeerite – very few differences
Hanafee – tend to be from Matureedeeyites (India Pakistan, Persia)
Arabs and the rest tends to follow the Ash-sha-ee-ra
Module 11 – The Creational Will and the Legal Will
Belief in Qadr –
1. Allah has Knowledge of everything
2. Allah has recorded everything for our benefit
3. Will- Allah is able to do all things – whatever He wishes is and whatever he doesn’t wishes isn’t
4. Everything is Allah’s creation – all of our actions and all of us are Allah’s creation
The two extremes –
Qadarites (Mutazzilites) – Human being have free will – Allah has no power or will or creation in it.
Jabarites – everything determined and free will have no place, forced, no choice in matter – we are like
puppets on a string

We are between both – not at either end of the extreme

Human will is real, we experience it, we make choices but at the same time Allah’s knowledge is
complete – nothing escapes His knowledge (to record everything is just an extension of His knowledge)
Relative to Allah – the free will is fixed – because Allah already know what will happen
Beyond what Allah has already given us it is better not to question this or argue about this

Point 43
Among the attributes of Allah, The Most High, is that “He does what He wishes.”
Surah Hud vs 107 – Indeed your Lord does whatever He wishes
Fa’al (verb) – doing intensity – doing and nothing can stop Him from doing it

“Every thing exists according to His will and nothing is outside of His wish.” (Creational will)
Wish – refers to as His Legal Wish/Will (More specific)
- The right way of life – submission to whatever Allah instructed (legal according to shariah)
- Gives human being the ability to accept His wish or not to accept it
- This is what Allah wants us to do – what He instructs us to do
- It is not necessarily what we do – sometimes what we do is in accordance with His wish and
sometimes it is not
- Human may go against Allah’s legal wish
- Tawheed Al Ibadah – expression of Allah’s Legal wish – everything that Allah’s want us to do (we
may do it or we may not do it)
Will – refers to His Creational Will (More General)
- Whatever happens must be in accordance with Allah’s permission
- Nothing takes place in Creation except by His will
- La hawla wa la qoo wa ta illa billa - There is no movement no power except by Allah’s permission
- Ar Ruboobeeya – expression of Allah’s creational Will
- Even our disobedience – this can only be implemented only if Allah permits it to happen –
nothing can happen unless Allah wills it to happen
- This is greater (the legal will is the lesser)
- Every aspect of the legal will is a part of the Creational will
- Not every aspect of the creational Will is a part of the Legal will
- Legal will is specific
- Creational will is General
- Created creatures and their deeds
If he wished He would have guide you – this is under Allah Creational Will
- Guides whom He wishes according to His wisdom
Can anything happens against Allah’s wish?
Yes – according to Allah’s Legal wish (disobedience to God)
But even in this – the disobedience was done in accordance with Allah’s Creational Will

“He cannot be questioned about what He does, while It is they who will be questioned – Surah Al
Ambiyaa vs 23
- We cannot questioned Allah we will be questioned
- Warn people away from arrogance
- We have to answer
- Our choices will be judged
- None can judge Allah’s choice – everything belongs to Him – He is the Most Just, He is Forgiven
and He is Merciful – we may not be able to see it but this is so

Indeed I created everything preordained

Point 44
Hadeeth Jibreel – What is Emaan? To believe in Allah, His angels, His Books, His messengers, the Last
Day, and the good and evil of Destiny
- Belief in Qadr is obligatory on all Muslims
- It is the 6th pillar of Islam
Question 148
People attitudes is different when it comes to
Worldly things – if they wants lots of money they will go out and work – they would not sit at home and
say that Allah has already written
But with religions – they claim Allah already write it down – so why worry

One should not be lazy because of what is already written

Do good deeds as each person would find it easy to do what is written for them
Suray Lail – As for Him who give and believe in His Lord I will make the path easy for him; the path of evil
is made easy for
The path of goodness is made easy for the one who righteous and who fears Allah, believe in the reward
to come

Wise in establish the causes and effect

Allah prepares the means to facilitate doing

More diligent to do good deeds

Be enthusiastic about what benefit you seek help from Allah and do not become frustrated

Medicine – does this

They are from the decree of Allah.
Allah decree good and evil – the disease and its cure

How can Allah will and desire what is not pleasing to Him?
The Legal wish and the Creational Wish
Question 150
Universal pre-ordained will – Divine Will
Does not necessitates Allah’s pleasure or displeasure
Obedience and disobedient
Include disbelief and faith
That which is like and what is disliked
No one can escape this form of divine will

Legal Will – in accordance to Sharia

This is what Allah wish - what Allah please with and what He likes
Allah wishes for you ease and does not make thing difficult for you
Show you the way
This time can only be followed by one under the universal will

Both wills (Legal and Universal / creational will) are combined in the acts of righteousness of a believer
In the acts of evil only the – universal will operative here only
Evil in Allah’s creation and why did Allah created it?
How can Allah will (Creational Will) and desire what is not pleasing (according to His Legal Will) to
Him?
Allah would permit sin, corruption, crimes, and destruction – Why? The disbelievers ask this question –
they also ask if there is a God and He is all Good and He is all Powerful then where does evil come from?
For them the very existence of evil is proof that there is no God.
Response – this is not proof that there is no God because God by His Creational Will may permit
something against His legal Will for a higher purpose. We may not be able to see that purpose but God
Sees it and that is why He has permitted it

We suffer pain to prevent a greater pain – example when we go to the dentist – we suffer the pain of
the needle and the pain that follows it to prevent cavity and its pain (a greater pain) – we see the good
(no pain from cavity) coming from the bad (pain)

Allah created Iblis – cause of many being unhappiness

• Deliverer of the acts that what Allah displeases
• As a means for many things that Allah will love to bestow on His creatures.
• His existence is more beloved to Allah than his non-existence.
1. Ability to create opposites – by creating Iblis Allah demonstrates to us His ability to create opposites
• Iblis a being that is wicked and the cause of wickedness – also created Angel and the
• Good and evil
• Life and death
• Dominion and rule
• Light and darkness
• Night and day
• Disease and cure
2. Ibless enables the manifestation of such names and attributes of Allah: -
a. The Dominant
b. The Avenger
c. The Just
d. The one Who Chastise
 e. The one who Humiliates
f. The One who is quick to Judge
 These names and attributes are all part of perfection
3. Ibless makes the manifestation of names of Allah such as:
a. He forbears, forgive, and overlooks the violation of His right, and set sinners free

4. Iblees makes possible the manifestation of the wisdom and knowledge of the One Who is wise and
knowing, Who places things in their proper places, and nothing in the wrong place, as is dictated by
His wisdom and knowledge. He knows to whom He should give His message.
a. Sun and moon and wind– produce both good and evil – but the good outweigh the evil

5. if Iblees had not been created, a number of things by which men affirm their servitude to Allah
would not have occurred. The act of worship like jihad will not be necessary (this is a beloved act of
worship to Allah)

Allah allow this (evil) because there something good to come from this

Allah would permit something displeasing to Him to achieve a greater good – Couldn’t Allah have
achieved the greater good without the evil thing? – so why that evil thing?
- This question is asking for an effect to take place without a cause
- The world work with cause and effect – norm of the world
- Miracle is a break / unnatural (not cause and effect) – a son without a father- norm is that the
father needs to be there.
- Could we achieve movement without a moving object? No – one is an effect o the other
- Invalid questions – because you are asking for an effect without a cause

Human ability Question 153 – Do human beings really have the ability to do what acts they
do? Pdf pg 55
- Certainly they do
- That is why they are held accountable for their actions
- They can only do what Allah made them able to do
- Human action depends on Allah’s ability
- Human actions are not Allah’s actions – their actions are done by them and are attributed to
them (Allah create their actions) – creatures carry out the actions
- Allah’s actions attributed to Himself and His
- Allah is the Guide and the creature is the who is actually guided
- Whoever Allah Guides he is the one rightly guided
- The attribution of Guidance to Allah is real and the attribution of being guided to the creature is
real.
- The one is not the same as the one who is guided
- The true believer is the one who attributed the creation of the acts to Allah and the doing of
the actions to the creatures.
Consequently, whoever attributes the creation of the action and its doing to the Creature is a
disbeliever; and whoever attributes the creation of the action and its doing to Allaah is also a
disbeliever
The true believer is the one who attributes the creation of the action to Allaah and doing
the act to His creatures.
All of creation belongs to Allah

The absence of knowledge is not in itself knowledge (if you don’t have knowledge of something you
cannot argue on it)

Module 12 – Qadr
Points 46, 47 and 48

Review
Qadr represents an aspect of Allah’s knowledge
Allah’s Will and His Wish – one of the element of His Qadr
Allah Legal Wish and His Creational (Universal) Wish
Allah Legal Wish – what Allah wants us to do
Allah Creational Wish – Everything
Evil falls under Allah Creational Will – takes place by Allah’s permission
Even the evil that Allah does not want us to do and has told usnot to do, if He permits us to do, then
there is some good to come from it – we may not get the reward of that good (because He told us not to
do this) – but it is a greater good that comes – cause and effect

Point 46
The prophet taught al-Hasan dua to read in Qunoot
Wa qeene shar ra maa kadyte – phrase from Qunoot (Witr) – Protect me from the evil You have
destined

If Allah has decree something can it change?

Nothing increases except righteousness and nothing repels predestination expect dua  statement
that Qadr can be changed – Hadeeth

Dua repel a future misfortune and can remove a current calamity

Whoever the door of dua has been opened for then all of the doors of Mercy has been open for him
Dua is of benefit of what has occurred and what will occur

3 ways by which dua act on Qadr

• Dua is stronger than Qadr – repel permanently
• Qadr is stronger and Dua soften its impace
• Dua and Qadr are equal in strength so they cancel out each other

The different levels of writing

The first element of Qadr – knowledge
The second element of Qadr – recording

Different level of recording

1. Recording in Lawh hil Mafoof – unchangeable recording
2. At the time of 4th month (before birth) – written what will happen in his life – if the person
makes dua at any point then there is change.
 Changes that take place is changes in the recording for the person life time for that individual
All these changes were recorded in the Law hil Mafoof (which cannot be changed)
It has already recorded in the lawh hill Mafoof what will change
3. Recording on Lail la tul Qadr

This system of cause and effect is for our benefit to help us to understand that duas matters
Given the clear picture that dua is not going to change anything – then no one will make dua
System of change in the qadr is for us/human being – that our actions do count. We are not helpless.

Point 47
Ihtijaj bil Qadr – using Qadr as justification for sin
Why should I be held account when Allah has already written for me?
Allah has already given us evidence as to what to do and what not to do
So we cannot blame Allah for our doings
• He does not force anyone to commit sin or command anyone to abandon righteousness
• If you do the right thing – u will get the reward for doing the right thing
• You get punishment for doing the wrong thing
• The results for what you have done – remains with Allah – If Allah give you what you perceive to
be good-then that is good for you
• If He does not give you the result that you want – then it was not good for you  Allah wants
ease and good for us – That goodness may lie in a trial

Sh. Uthymeem – Cannot use Qadr as evidence for sin

1. Allah attributes people actions to themselves and make it their earnings – today every soul will be
rewarded for what they have earned  we cannot use evidence for sin
People actions has to be attributed to Allah if we blame it on Qadr
What sins we do we have earned it – it is our actions
We cannot use Qadr to Justify sin

2. Allah commanded people and prohibited them and did not burden them beyond their capacity
For Qadr to be responsible for our sins then we should not be told what to do and what not to do –
we just do it
We are told what to do and what not to do – there fore we are responsible for our actions
We are not puppets – we have control over our actions
Because we are told what to do and what not to do  evidence that we cannot use Qadr for our
sins
3. Everyone understands the difference between a chosen act and a forced act and that the former
can escape from doing.
We know when things happen beyond our control (eg. A car came from no-where and hit you) but
there are times when we have control (eg. Run the red light – we could have stop and prevented an
accident but choose not to and thus put self in situation of an accident – shows control)
We experience and understand the difference between a chosen act and act beyond our control 
If we could use Qadr as evidence for our sins – there should be no difference between a chosen act
and an act beyond our control
4. Before doing an act, the sinful person does not know what is destined for him and it is within his
ability to do it or not to do it.  he or she doesn’t know what is written in the destiny
Can’t do the wrong thing and then blame destiny/ Qadr
 If we knew what was written then we would do what was written – have no choice. But we do not
know what was written
We made decision/choice based on our goals, opinion, views
Relative to ourselves – when we ar going to do an act – we do not know what is written
Relative to Allah – when we are going to do something – Allah know what we will do
Every one who go to paradise will see his place in Hell – there was a place for that person in Hell had
he made certain choices
We chose our own destiny – the choices we make affect our future – cause and effect chain
Since we did not know the outcome of our actions before we did it – we cannot blame Allah for our
destiny
5. Allah informed that He sent messengers to prevent this evidence being used as justification

Point 48
Allah does not force anyone to commit sin
Allah does not give us command that is beyond our capability
Reaffirms the concept of choice – Allah does not tell us don’t do this but then we have to do it – we are
not forced
Things we have no control over – we are not held responsible for
Thing beyond our ability we not responsible for
This is Justice – everything we are held accountable for it within our capabilities

Point 49
Creatures has deeds and consequences, for which their goodness is rewarded and their evil punished
and it all takes place according to Allah’s Destiny (decision and estimation)
Punishment and reward only make sense if we have a choice – the ability to do or not to do  in spite
of all this it is all recorded
The record does not affect our choice
It is our choice but Allah already knows what we will choose

Question 152
“All good is in Your Hands and evil is not attributed to you”
All actions of Allah are purely good – and have no relation to evil
Free from all imperfection
And whatever misfortune befalls you, it is because of what your hands have earned. And He pardons
much Ch 42:30
I did not wrong them, instead they were wrongdoers.Ch 43:76
Truly, Allah does not wrong the people in any way, instead, it is the people who wrong themselves Surah
Younus 10:44

What ever evil Allah allow to take place - good will come from it
Evil is relative to the person to whom it occurs – they may only perceive it as evil - but in fact it may be
good – “You may love something that is not good for you and hate what is good for you”

Benefits of Belief in Qadr

1. It is from the completion of Eeman and Emman is incomplete without it.
2. It is from the completion of Eeman in Tawheed ar – Ruboobiyah, because Allah’s destiny and pre-
determination are among his actions.
3. It involves human referring their affaris to their Lord. Because humans know that everything is
according to Allah’s destiny, they will turn to Him in times of difficulty to repel and remove it from
them, and they will attribute their times of good to Allah and know that it is a favor from Him
4. It allows humans to know their true status (in relationship to God) and to not be proud when they
do good.
5. Calamities become easier to deal wth when humans know that they are ultimately from Allah, as He
said: Allah Guides the heart of whoever believes in Him.” Ch 64:11
6. Attribution of the worldly pleasures to their true source prevents their attribution to their
immediate providers.
7. Human come to know the wisdom of Allah through belief in Qadr. If they reflect on the creation and
incredible changes occurring in it they become acquainted with Allah’s wisdom.

Question 155
What is the status of faith in Qadar with regard to the religion?
Belief in Qadar is the system of Tawheed
• Just as having belief in the means which bring about good and repel evil is the system of the
shariah
• Qadar is an expression of Alalh perfect knowledge
• Attributes of Him being the All Knowing
• Belief in Qadar is belief in Allah forgiveness
• Link between Qadr and Tawheed is compared with the system of good and evil with regards to
the shariah (belief in good and evil is a necessity to the shariah)- who defines what is good? –
the shariah (good is defined by the Sharia by Allah)

Benefits of Belief of Qadr

Completeness of faith
Security from Shirk

Module 13 – Aqueeda 102 Revision questions

ISLAMIC ONLINE UNIVERSITY

Mid Term Study Questions

1. Where was Ibn Qudaamah born and in what school of Islamic Law (math’hab) did he
study?
• Born in village of Jamaiel in Nabala in Palestine
• Studied in Hambali mathhab

2. What is obligatory regarding the texts of the Qur’aan and Sunah in relationship to the
meanings of Allah’s Names and Attributes? Covered in Rule #1
• Obligatory to keep the implications of names and Attributes of Allah in accordance with their
obvious or linguistic meaning without change
• Changing them from the obvious meaning would be speaking about Allah without
knowledge – which is not allowed
3. Explain what is meant by the statement, “All of Allah’s Names are Beautiful,”?
• Covered in Rule #2 Names of Allah are all beautiful
• All the names contain the perfect attributes of Allah which are all free from any deficiency
• All are perfect, all are complete  all beautiful

4. How many Names does Allah have and how are they determined? Rule #2
• Allah names are not limited to any specific number
• Names are determined by revelation – Quran and Sunnah

5. Briefly discuss what Allah’s Names refer to and what is meant by their effects. Rule #2
Every single name of Allah refers to 3 things
• Allah essence
• Attributes that name contains – attribute that is mentioned in that name
• The effect that result from them if they are transitive
• The effect  only certain thing result on an effect on the creation of Allah eg. Ar Rahman –
the Most Merciful – Allah showers His Mercy upon whom ever He will – this is the effect

6. Clarify what is meant by the statement: “All of Allah’s Attributes are attributes of
perfection.”
Rule #3
• Not a single attribute of Allah contains any deficiency in any respect whatsoever – they are
attributes of complete perfection
• Life, Knowledge, Wisdom, Mercy, ability, hearing, sight, examples of Allah’s attributes
and how they are attributes of perfection
• If an attribute has an element of imperfection – not allowed to be applied to Allah for
example, death, blindness, ignorance, inability, deafness  these have deficiency and there
fore are not allowed to be applied to Allah.
• Only attributes of perfection can be applied to Allah

7. What is to be done with an attribute that represents deficiency without any element of
perfection or an attribute represents perfection from one aspect and imperfection from
another? Rule #3
• Attributes will not be affirmed or rejected completely
• Firstly it will be affirmed as an attribute of Allah when it represents perfection
• Rejected when it represent imperfection
• Attribute of plotting and deception – indicated the doer is not weak (the enemies of Allah
plotted and Allah also plotted) when it is mentioned with something similar then we accept it.
Allah is better plotter than the enemies of Allah
• It indicates deficiency and imperfection besides the above mentioned situation thus it is
negated in this case
• Allah only deceive those who deceive Him

8. Explain the meaning of the positive and negative attributes of Allah. Rule #3
• The positive attribute – those attributes that Allah affirm for Himself – Life, knowledge,
ability – they must be affirmed for Allah in the way appropriate for Him – the ones that are
perfect and absolutely complete
• The negative attributes – the attributes that Allah negate – example – oppression – Allah does
not oppress anyone. Allah negate this attribute from Himself

9. Briefly discuss the difference between personal and consequential affirmative attributes
of Allah.
Rule #3
The attributes of Allah are divided into positive affirmative attributes and negative attributes of
Allah
The positive affirmative attributes divided in two categories
• Personal – Sifat Thaatiyyah – will always be attributed to Allah – eg. Hearing, Seeing
• Consequential – Sifiat Fi‘liyyah - related to Allah’s will – if Allah wills and wishes He will
do them example – Allah settling above His throne, Allah comes – the attributes of coming.
They happen only if Allah wills for it to happen

10. Is it possible to describe the hows about Allah’s Attributes? Rule #3

• No – it is not possible or even permissible to describe How Allah’s attributes are
• Surah Taha – Their (mankind) knowledge cannot encompass Allah
• How does Allah ascend above His throne or how does Allah comes – we are not allowed to
ask these questions

11. Summarize the four ways to refute those who deny or misinterpret Allah’s Names and
Attributes. Rule #3
Those who deny the names and attributes of Allah are known as The Mu-at-tila
Those who misinterpret the names and attributes of Allah are known as The Mu-aw-wela
1. The claim contradicts their obvious meaning of the text of the Quran and Sunnah eg.
• Al Istiwa – settling above they misinterpret it to be Al Istila – taking possession of
something - Allah used the word Al Istiwa not Al Istila
2. Their claim contradicts the methodology of the salaf when it comes to understanding the
names and attributes of the Allah – to stop or halt at what has come to us in the Quran
and sunnah by not adding to it nor reducing from it (Al Tawkeetee). Leave the names
and attributes as they have come to us from the Quran and Sunnah. The Muattila and
Muawwela they contradict the methodology of the salaf’
3. Their claims do not have any authentic evidence to be supported with – for example their
misinterpretation of Istiwa to mean Istila – there is no authentic evidence from Quran or
Sunnah to back up this claim
4. As for some of the attributes that they deny or misinterpreted there may be a fourth way
to refute them. For the above 3 ways they can be used for all of the names and attributes
of Allah in general

12. What is the evidence for beginning every act with the Basmalah?
• The Basmalah – is saying Bismillalh hir Rahman nir Rahmeem
• The evidence that is usually quoted is not authentic “That any act of importance done with
out bismillah hir rahman nir raheem is deformed.” Not authentic
• It is recommended to begin acts with the Basmalah – The prophet said that prayer without
wudu is not valid and wudu is not valid if Allah name is not mentioned on it.

13. Why did Ibn Qudaamah mention in his introduction that Allah’s knowledge is
everywhere?
• To refute the claim of the deviant sect – who claim that Allah is everywhere physically
• Allah’s knowledge that is everywhere and not Allah. He is with you where ever you may be
– this is referring to His Knowledge and not to His physical being.

14. Explain which of Allah’s attributes is affirmed by denying that Allah can become too
busy.
• Allah’s attribute of ability – Al Kudra –– Allah has full ability to do what every He wills
• Allah’s creation become busy

15. Clarify the difference between the Names ar-Rahmaan and ar-Raheem.
• Both are derived from the term Ar Rahma which means mercy
• AR Rahman – exclusive for Allah – refers to Allah all encompassing Mercy – for all
creatures
• Ar Raheem – exclusively Mercy for the believer

16. Briefly discuss how Allah’s wisdom is manifest in His creatures.

• Whether human realized the divine infinite wisdom in Allah creation or not,= it is there.
• This wisdom demands that there be purpose to life. And that the Creator reveal that purpose
to his creatures. Doing things without a purpose is unwise and unintelligent. Likewise to
create with purpose but not to inform them of that purpose would be unreasonable and unfair.
• This is how Allah’s wisdom is manifest in his creation – the fact that Allah created us and
with a purpose if He did not reveal that purpose to us it would be unwise and unintelligent
and we cannot attribute these attributes/characteristics (being unwise and unintelligent) to
Allah

17. Why are human minds unable to imagine Allah’s essence when human imagination is
capable of imagining virtually anything?
• The human mind cannot imagine Allah’s essence because it depends on data form the senses.
Even imaginary being that we imagine – are composed of a set of images that were
previously seen and stored in our senses – though these imaginary beings not exist they are
composed of parts of images that we have seen previously
• So we cannot imagine Allah and His essence since we have not seen even a part of Him.
• Human mind cannot grasp the infinite (Allah is Infinite) because it is limited

18. What is the correct position regarding Allah’s Attributes mentioned in the Qur’aan
and authentic Sunnah?
• Every single attributes must be believed in, submitted to and accepted.
• Rejection, misinterpretation and drawing resemblance or similitude must be abandon.
• Whatever is difficult to grasp or understand of the attributes of Allah must be affirmed
literally and delving into its meaning must be avoided.
19. Identify and briefly explain the three main rules concerning interpretation (ta’weel) of
Allah’s Names and Attributes.
1. The ta’weel, interpretation must be the product of genuine ijtihad and good intention. If the
truth is made clear one would abandon his own interpretation. Then he is excused as it is his
utmost ability. Ijtihad must be good and genuine and not based on hawa – Scholar is excused
if he made ijtihad and is not correct.
The scholar who makes ijtihad and is corrects gets 2 rewards – one for making ijtihad and
one for being correct. The scholar who made ijtihad and is not correct gets one reward –
one for trying – based on genuine ijtihad and good intention
2. The interpretation if it is the product of vain desires and fanaticism and it has a basis from
Arabic linguistic perspective - it is a sin - but does not lead to disbelief as long as the
attribute does not contain deficiency or a flaw to Allah. In this case it would become
disbelief. If it is a product of hawa/vain desires and it is based on Arabic linguistic
perspective – then it is a sin because what is following is desires.
3. The interpretation is a product of vain desires and fanaticism without having any basis in the
Arabic language – then it an act of disbelief – because in reality it is denial of either a
Quranic verse or hadeeth without any linguistic basis– one arrive at interpretation based on
pure desires – no proof or backing from the Arabic language. Following desires in coming
up with such interpretation with regards to names and attributes of Allah

20. Explain the two categories into which texts from the Qur’aan and Sunnah addressing
the Divine Attributes may be divided.
• The clearly obvious – those whose expression and meanings are clear –obligatory to belief
in their expression and to affirm their real meaning without any rejection or interpretation
and without drawing any similitude with the creations of Allah or understanding it in human
terms
• The problematically obscure – those whose meaning are not clear due to their general
implication or limitation in the understanding of the reader so affirmation of their expression
is obligatory due to the sharia use of those attribute and delving into their meanings and
unnecessary mentioning of them are forbidden because they are so obscure that no ruling can
be made with regards to their meaning. So we delegate knowledge of them to Allah and His
messenger

21. Discuss the relative nature of clarity and obscurity regarding Sharee’ah texts.
• Clarity and obscurity is something relative and varies from person to person – depending on
their knowledge of their deen. What may be obscure to one to one may be clear to another.
• What is obligatory when one finds obscurity is to stay from delving into it and trying to deal
with its meaning

22. Who was Ahmad ibn Hambal and what was his significance regarding Tawheed al-
Asmaa was-Sifaat?
• One of the greatest scholars in Islamic History One of the greatest memorizer and narrator of
hadeeth
• A madthab was formed with regards to his Fiqh related opinion
• He went through a series of persecution at the hands of the Qulafa of his era – due to their
adoption of the Mutazilites creed
• Jailed and beaten for 2 years because of his rejection of the philosophical concept that the
Quran was created. He remained adamant and firm about this opinion.
• Rejected the concept that the Quran was created -The belief of the Mutazzilite

23. What was the position of Imaam ash-Shaafi’ee regarding one who rejected Allah’s
Names and Attributes after evidence was given?
“Allah most High has names and attributes which cannot be rejected by anyone for whom the
evidence has been given If someone rejected them after evidence is given he becomes a
disbeliever. If he does so before evidence is brought he is excused due to ignorance because
knowledge of it is not grasp by mere intelligence, logic or reflection.”

24. Identify what the Prophet (r) instructed his followers to bite on to firmly with their
molars and explain what was meant by his instruction.
• Hadeeth – Follow my sunnah and the sunnah of the rightly guided Qulafa after me. Bite on
to it firmly with your molars teeth (the back teeth - the strongest teeth).
• To follow the sunnah of the prophet and the 4 Qulafa after him and to hold on to that sunnah
dearly – like someone will hold on to something very dear to them.

25. Who was ‘Umar ibn ‘Abdul-‘Azeez and what are three three things that he was know
for in Islamic history?
Grandson of the Ummayad Kalifa Marwan ibn al Hakam
679 CE = 99 Hijra – became Kalif
Kilafa lasted for only 2.5 years – symbol of virtue and justice – deep impact on the Muslim
Ummah
Often referred to as the 5th Qulafa due to his resemblance of the 4 righteous Qulafa
1. Ordered the leading scholars of his time to compile the hadeeth – to combat the invention of
false hadeeth attributed to the prophet - First organized movement to compile the hadeeth
2. Changes in the government. Abolish taxes and distributed the wealth with justice. Organized
the collection and distribution of zakaat so well that there was a time when there was no one
come and ask for it and the distributor could not fine anyone to take it
3. Abolish the luxury that the rulers before him had for their use and all the privileges enjoyed
by the ruler’s family and relatives. … leader – he ask his wife to choose between staying
with him and keeping the wealth given to her by her father and she choose to stay with him
and give her wealth to the state treasury

26. Explain the meanings of the underlined words and phrases in his statement: “Stop
where the people stopped, for they stopped based on knowledge…”
• Stop – refrain from delving into the certain areas and avoid speculation about them (text of
the Quran and Sunnah – esp. those dealing with the names and attributes of Allah)
• The People – refers to the sahabas –
• The stopped based on knowledge. Their silence about issues were not because they were not
able to answer the questions but because of their fear of Allah. They did not want to say
something about Allah that is not true
27. Who was Imaam al-Awzaa‘ee where was he from and why did his Math’hab disappear?
- One of the major scholars of hadeeth of the 2nd hijri century 8 century CE
- Born in the city of Balaba in Lebanon 708 CE or 88 hijra
- Spend most of his life in Beruit eventually dying there in 157 hijra or 774 CE
- His Mathab spread in Syria, Jordan, and Palestine, Lebanon – Sham and in Spain (because
the Ummayad kalifa spread in Spain)
- Remained the main school of taught in Syria until the fourth Hijri century or 10 century CE
when Abu Zara Muhammed ibn Uthman of Shafee madhab was appointed the judge of
Damascus. He started given the prize of 100 Dinars for anyone who memorized the book of
Shafee madthab book Muktasal al Muzani – this cause the Shafee madthab to spread rapidly
- Awzaaee madthab dwindle until there the 5th Hijri or 11 century CE when none of his
followers were found.

28. What was meant by his warning, “… Beware of peoples’ opinions even if they beautify
them with speech,”?
Do not turn away from the Sunnah because someone has beautified his opinion with beautiful
words and expression that are attractive.
Adhere to the sunnah and those who promote the sunnah even if they are not able to beautify
their narration and make them attractive
The scales of judgment is the degree of following the Quran and Sunnah and not being articulate
and beautify ones speech and making it attractive

29. Who was al-Athramee and what was meant by his question, “Did Allah’s Messenger (r),
Aboo Bakr, ‘Umar, ‘Uthmaan and ‘Alee know [what you are claiming] or not?”
• He was a reliable narrator of hadeeth narrated from Unnaya and wakeeya and he passed on to
Abu Dawood and An Nasaee who narrated from him
• He meant from this question – the claim that the Quran was Created – so he asked did
messenger of Allah and the 4 rightly guided Qulafa know what you are claiming or not?
• If they do not know that that Quran was created – this implies that Allah messenger and his 4
rightly guided Qulafa had a deficiency - they were ignorant of one of the important issues of
the dean – this question was proof against the opponent (those who claim that the Quran was
created)

30. Explain whether the Divine Attributes of “face, hands, self, coming, pleasure, loving,
and anger,” are Sifaat Thaatiyyah or Fi‘liyyah and why.
• Sifaat Thaatiyyah – cannot be separate – cannot be describe at sometimes and not at others
• Sifat Filiyyah – ones that Allah does when He wants to
• Face, hands and self – attributes of Sifaat Thaatiyah – directly attributed to Allah –
attributes of essence and not attribute of action
• Coming, pleasure, loving and anger – Sifaat Filiyya – attributes of action – describe Allah
will and choice – happens on some occasion and not on others

31. Discuss how the Ash‘arites and Mu‘tazilites interpret the attributes of “pleasure and
anger”.
Ash’arites
- Pleasure – a desire to bless – a wish to bless
- Anger – a wish to punish – a wish
Mutazillites
- Allah’s pleasure those whom He is please with – Allah is pleased with certain individuals
- Allah’s anger as those whom He is angry with – Allah is angry with certain individuals

32 . How do the Ash‘arites and others reconcile authentic hadeeths which mention Allah’s
descent, laughter, etc. ?
They deny them by claiming that they are not authentic – by saying that these hadeeth are Ahad
(hadeeth narrated by one, two or three narrator in any level of the chain) – narrated by very few
individuals – they claim that they cannot used Ahad hadeeth to prove issues of Aqueeda. Ahad
narrations are not as strong as tawatur narrations (narrator of 3 or more at any level of the chain)

33. With regard to the hadeeth “Your Lord is amazed at a young man without the desires
of youth,” how do scholars interpret this Divine Attribute which implies the unexpected?
• Two types of amazement -
• Amazement of wonderment -One implies the unexpected – not possible to apply this kind of
amazement to Allah – (this implies something is hiding from Allah) nothing is hiding from
Allah
• Amazement of appreciation – Witnessing something out of the norm while this is still
within the knowledge of the one who is amazed – this is the kind of amazement that affirms
to Allah – Allah knows everything – attributed to Allah

34. Is the attribute in the verse, “Nothing is similar to Him,” a positive or negative attribute
and what does it affirm?
• This is among Allah’s negative attributes and it affirms His perfection
• Due to His perfection – nothing of His creation is similar to Him
• Laisa ka mis le he shai

35. What are the two meanings of the Attribute “All-Hearing (as-Samee‘)” and which of
them is appropriate for Allah.
All Hearing – has 2 meanings
1. The one who answers or responds – one of Allah’s attribute
2. The one who hears a sound –
• Hearing referring to Allah general awareness of all sound – refers to Allah attribute of
essence
• Hearing – help and support – attribute of action – linked to a cause
• Hearing – warning and threaten – linked to a cause – attribute of action

36. Explain the common interpretation of the Attribute “settling on (istawaa) the throne”
and prove why it is false.
1. The common interpretation of this is Al Istila – to seized, occupy, to capture
2. Lack evidence from the Quran and Sunnah
Would imply that the Throne belongs to someone else before the completion of Creation
Allah only ascended it after the completion of the Heavens and the Earth in six days. Implies
that the throne belongs to someone else and was seized by Allah.
37. Who was Imaam Maalik ibn Anas and why did he expel the questioner who asked
about “settling on the throne” from his circle of learning?
One of the greatest scholars of the first hijri century from Madinah
Many scholars benefit from him Imam Shafee benefited from him
His Madhab formed after him and became widespread in the world esp. North and West Africa
He expelled the questioner – This individual had the tendency to ask such questions in the past
and felt it was not appropriate for him to be in such a gathering
He may ask further such questions that would confuse the other students

38. Clarify whether the Divine Attribute of “Speech” is an Sifaat Thaatiyyah or Fi‘liyyah
and explain why?
Related to the will of Allah - if he wishes He speak and if He wishes He does not speak
“It is possible for an attribute to be both personal and consequential from two different perspectives.
For example, “Speech.” From the origin of the attribute it is personal because Allah was and is speaking.
While from the perspective of some [of His] speech, it is consequential because it is related to His will.
He speaks what He wishes when He wishes.

39. Discuss the position of the Mu‘tazilites and Ash‘arites regarding the Divine Attribute of
Speech.
• The Mutazillites -Speech was not one of Allah’s attribute but one of Allah’s creations which
He created in the air or places from which is being heard
• Asharite - A meaning existing within him not linked to His wish. These letters and audible
sound are created within the air to express the meaning existing within Allah

40. Explain the significance of the various positions relative to the Qur’aan itself.
Whether the Quran was created or not
Lead to the trial of Imam Ahmad ibn Hambal – who remained firm that the Quran is the Speech
of Allah – an attribute of Allah

41. Mention three of the six evidences used by Ibn Qudaamah to prove that the Qur’aan is
not Allah’s eternal speech which exists as a meaning within Allah.
1. The Quran consist of letters and words – proves that it is not a meaning that exist within
Allah but actual letters and words
2. Allah challenge the disbeliever to create something similar to it – a challenge is only valid if
it involves something comprehensible and knowable
3. Only that which consist of letters and words can be recited – the quran is based on letters and
words – it is not a meaning existing within Allah

42. Identify the evidence used by those who claim that Allah cannot be seen in either this
life or the next, give its interpretation and support your explanation with evidence from the
Qur’aan and Sunnah.
• They cling on to the verse in Surah Ara - Lan-tara-nee – You will never be able to see Me –
They used this as evidence to say we will never be able to see Allah.
• The correction interpretation of this verse is that seeing Allah in this life is not possible
• For the hereafter there are several verses and hadeeth that Allah will be seen
• Some faces will be radian on that day gazing at their Lord
• Hadeeth - When he looked at the full moon – Indeed you will see your Lord the way you see
the full moon.

43. Refute the argument against the hadeeth of the Moon which claims its inauthenticity
because it compares Allah to the full moon.
• Comparison is between seeing on both occasions and not between what is being seen - There
is nothing similar to Allah or comparable to Allah
• When one look at the full moon on a clear night and when we look at Allah in the Hereafter –
this comparison– What is compared here seeing of the moon and not the moon
• The act of seeing the moon is compared the act of seeing Allah in the hereafter and not the
moon

44. Which sects of the past and present denied that Allah would be seen in Paradise?
The Shia past and present and The mutazzilites

45. Identify one proof that Prophet Muhammad (r) did not see Allah during his ascencion.
• The statement of Aisha is the proof when she was asked about the verse in Sura Najm “The
heard did not lie about what it saw. Will you argue with him about what he saw”
• Aisha was asked what is meant by the seeing here – what did the prophet see - I was the first
person to ask the messenger of Allah about this and He replied that “verily that it was
Jibreel” I never saw him in the form in which he was created …
• Have you heard that Allah said that Eyes cannot catch Him (eyes cannot see Him) but He
sees all
• Allah will not speak to any man except by inspiration
• These were two verses that Aisha used to prove that the prophet did not see Allah

46. Explain the difference between the terms: Qadaa and Qadar.
• Qadaa - Ruling or judgment - Hokum
• Qadar means Takdeer – measurement
• Have different meaning when mentioned together
• They are synonymous when mentioned separately
• Qada - what Allah decides
• Qadar – what Allah destined from eternity
• Qadar precedes Qada

47. Briefly explain the four components of Qadar.

1. Believe that Allah knows every thing – the general and the fine detail - Knowledge
2. Allah wrote everything in the Lawh hil Mafoof the destiny of everything– Writing
3. Everything in the heavens and earth happens by Allah Will and Wish – By Allah wisdom
and Mercy
4. Everything are creation of Allah and there is no other creator besides Him – Creator of
everything

48. Identify are the two main groups among Muslims that erred regarding Qadar, link
them to their Greek antecedents.
• Jabareeya – Human are forced to do their action. Greek ancestors are the Stoiks -Already
predetermined
• Qadareeya – Independent in their actions and Allah has no will power or creation in them
(their actions) – There is no destiny- Greek ancestors could be the Epicurian who belief in
complete free will – no destiny

49. In what group did Christian theologians fall and why?

• Fall in the Stoiks / Jabareeya – Human beings are forced to do their actions because it was
already predetermined –
• Fatalistic approach – God chooses whom He wants from His slave to attain salvation
• They wanted to avoid the question Why only a certain group of people were chosen to be
saved while the rest of the world who haven’t heard about Jesus were not saved. Those who
heard of Jesus were destined to be saved—the affirmed destiny

50. Why is it said that Allah’s wisdom rejects that He would create anything completely evil
from all aspects?
• Creation is evil and corrupt from some aspect but there is benefit and wisdom in other aspect and
greater good than their corrupt aspect
• Allah does not want something that is corrupt from all aspect
• Good is in Allah hand - Pure evil is a result of human activities
• Human think of evil and If Allah permits it they do it and if Allah permits evil then there is greater
good in it

51. Identify the two types of Divine Will, explain the difference between the two and discuss
human acts in which both Wills operate and those in which only one operates.
 Legal Wish/Will – what Allah wishes for humans – everything that is good, Islaam. He
give human the ability to accept or reject this
 Creational Will – whatever takes place in the universe by Allah’s permission alone.
Human cannot go against Allah Creational will accept or reject
 Both wills – believer (Allah legal wish takes place – follow the correct path of Islam, The
person chose to follow the correct path and Allah willed it for him to do so
 Creational will alone – disbeliever (does not follow the commandment of Allah. Only
the Creational will takes place – Although Allah did not wish for him to choose this path
He did willed/allow it to happen

52. Explain how Allah can will and desire what is displeasing to Himself.
 Wills something for another purpose, may be cause of something pleasing to Him, for a
greater purpose, even if not known to us – in the end it is pleasing to Him
 Allah may will something from His Creational will that contradicts something from His
Legal will for a different purpose that is not known to us – the end result may be that of
which is pleasing to Allah

53. Why did Allah create Iblees when He knew before creating Iblees that he would disobey
Him and misguide Adam and Eve? (Similar to previous questions)
 For a greater good
 o As a means for many things that Allah will like to bestow on His creatures
o His existence is more beloved to Allah than his non-existence
 In the creation of Iblees
o Allah demonstrates His ability to create opposites. Angels – source of good and
do not disobey Allah
o Certain Attributes/Names of Allah become manifest – examples of Allah’s
perfection e.g. forgives, the Just, Avenger, The one who Humiliates, Dominance,
the strict in punishment. If mankind and Jinns were similar to angels none of
these names would become manifest
o Allah names like He forbears, He forgives He overlooks – if Allah did not create
things that are displeasing that would have made impossible the manifestation
of these names
o Manifestation and wisdom of knowledge of Allah - who places things in its
proper face - who is fit to received Allah’s message

54. Summarize 5 benefits from belief in Qadar.

 From completion of imaan
 From completion of belief in TawheedAr-Ruboobiyyah – Allah Qadar are among Allah’s
actions and his actions are from Tawheed Ar Ruboobiyah
 Involves humans referring their affairs to their Lord
o When human realizes that everything is in accordance to Allah’s destiny they will
turn to Allah to remove it and they will praise/thank Allah when good come to
them
 Allows human to know their through status in relations to Allah and not be proud when
they do good
 Calamities become easier to deal with

55. Give 5 evidences that Qadar cannot be used to justify sin.

1. Allah attribute peoples action to themselves
 “Today every soul will be reward for what they earnt” – Surah Ghaafir
2. Allah didn’t burden people beyond their capacity. Ordered them to do certain things –
 Allah doesn’t not make anyone responsible for what is beyond their capacity – Surah
Bakara
 Fear Allah as much as you are able to – we are not forced
3. Everyone understands difference between chosen and forced act
4. Sinful person doesn’t know what is destined for him – can’t defend his action with unknown
destiny. Better to take correct path and say that was destined
5. Allah sent messengers to prevent this from being used as a justification
 Surah Nisa – In order that mankind may have no plea/argument against Allah after the
coming of messengers. The disbeliever cannot say that O Allah you did not make clear
for us the message

56. What are three characteristics of the moral character which Qadar builds?
1. Patience – knowledge that whatever happens is by decree of Allah (gives one the ability to
bear patience – Allah in His infinite wisdom did not allow it to happen)
2. Contented personality – wealth was written – if someone fails in his effort to gain more –
feel contented that it was what Allah has written for him
3. Stable personality – whatever befalls believer was written, according to permission of Allah.
The believer remains free from the extremes of happiness that cause one to forget Allah
and the extremes one of sadness that cause the ignorant to loose hope and blame Allah.
Both trials of good and evil benefit the believer.

These questions are from Module 14

57. Define faith (eemaan) from the Islamic perspective with examples of each element of
the definition.

58. Identify the sect and its beliefs which Ibn Qudaamah’s section on faith refutes.

59. Explain the meaning, literal and technical, of the terms israa and mi‘raaj.

60. Why did Ibn Qudaamah mention these terms, why did he mention that the ascension
took place during waking and what proof did he use to confirm it?

61. Briefly explain the significance of the israa and mi‘raaj?

62. Discuss why Ibn Qudaamah mentioned the hadeeth of Moses and the Angel of death.

Module 14 – Emaan – (statement and deed)

Points 50 to 54

Emaan consist of statement of tongue, deeds according to the pillars, and affirmation in the heart
Statement of the tongue
• Shahada – declaration of faith – what is said should agree with what is in the heart
• Not sufficient to establish emaan – this is the common belief now
• People who do unislamic acts don’t want to accept that this is not enough for emaan
Deeds according to the pillars (actions)
• Pray 5 times a day
• Fast Ramadan
• Give zakaat
• Observe the hallal
• Stay away from the haram – what is prohibited
• They may make mistake – but they know what they are supposed to do and the are striving to
do it
Affirmation in the heart
• We do not have the ability to judge what is within the person heart
• This is left for Allah to judge
• We go by what is outward – the first two – statement and deeds
 • Example after a war – the companions were going through the battle field and saying so and so
is a martyr / shaheed and then the companions said no he was fighting for the booty – he has
taken some
• Among the first 3 people to cast into hell – the martyr - u fought for people to say how
courageous he is and it was said and he would be dragged on his face into the hell – so it goes
back to intention – which is in the heart – Deeds are judged by intention
• Externally what may be a righteous deed can be an evil deed rejected by Allah and punished for
Emaan
• Increases by acts of obedience
• Decreases by act of disobedience
• Sincere righteous deeds – not deeds done for show – deeds that we choose to do sincerely –
increase our faith
• Increase in faith does not mean that u switch from low to the peak of emaan – it takes time –
happen gradually and often may not be able to see it
• Allah prefers a small good deed which is done consistently over a great good deed done
irregularly
Acts linked with Emaan
Ibn Qudaamah – quote the verse: Ch 98 vs. 5 – Surah Bayinah – And they were only commanded to
worship Allah, making the religion sincerely for Him Alone, to establish regular prayer and to give
compulsory charity and that is the right religion
• Verse commonly used to establish importance of sincerity in worship
• Ibn Qadaama is using it to establish that all of the different acts (salaah, zakaat) are a part and
parcel of worshipping Allah
• Allah linked sincerity with other acts
• Hadeeth: Faith has 70 odd branches the highest is the declaration and the lowest is removing
something harmful from the road (The prophet has described emaan – something of the heart
as something removing something from the path  emaan = that righteous act
• Emaan is not just something in the heart
• Requires actions as the fruit of emaan(seed)– No fruit no tree then that seed is not emaan
• People mistake knowledge for Emaan
• Knowledge of the faith is not in itself Faith – there no actions
• Example Satan – he had knowledge of Allah but refused to bow to Adam
• Satan forces was pride – when he was caught – he became more haughty - led him to disbelief
• Adam was desire to live forever – not pride – esay for Adam to repent – a mistake in desire – he
turned back to Allah in repentance
• Pride – prevented Abu Talib from enter paradise – pride in family, status of tribe, honor stop
him from declaring his faith in Islam.
• Actions represent a sign – means by which person judge state of emaan
• More actions pleasing to Allah – higher state of emaan
• Less actions – lower state
He made statement and acts a part of Emaan – Point 53
• Faith is not a steady state – it can increase and decrease
• Surah Tawbah 9:124 – It has increased their Faith
• Some people argue that Emaan is the same – a steady state – doesn’t increase nor decrease –
and it is in the heart – this is not the case
Point 54 – whoever say la- illaha illal lah – and has the equivalent of a mustard seed of faith in their
heart will be removed from the hell fire

Murjeites – Three types

1. Jahmite Murji’ism – emaan is merely knowledge only
• Some scholars declare this group as disbelievers
• Means Pharoah and his people were believers
• Iblees – will also fall into this group
2. Karraamitess – emaan – profession in their tongue and without including affirmation of the heart
• Hypocrites will fall in this group

3. Murjiites Legist – remove deed from the definition of emaan

• Believe emaan is belief in the heart and profession on the tongue
• Looked at work as a product of emaan not as a component of emaan

Believing in All that the Messenger Told – Point 55 and 56

• Obligatory to believe in everything that the prophet informed – authentically narrated from him
• Things witness and things unseen
• Things we understood and things we are ignorant of
• Example – Isra and Miraj
Isra and Miraj
Israa – the night journey from Mecca to Masjid ul Aqsa
Miraj – the instrument/vehicle that took the prophet up to the heaven
• Like an elevator
• Called Burak – an animal
• Dome of the rock is not an Islamic
• Story of the rock wanted to go up with the prophet – is a fairy tale
• Went up to the Heavens – met prophets, prayer prescribed
After Prophet came back from Isra and Miraj
• The quraysh went wild – they mocked the prophet – said he was a mad man – impossible for
person to do what he claim
• Some Muslims of weak faith apostate
• Abu Bakr – affirmed what the prophet said and was named As Siddique from this event
Miraj
• Strengthen of Prophet faith
• The whole journey was strengthen – cutting open the prophet chest – take out the heart and
washed it – this is real – not metaphorical
• At this time – Prophet wife died, Abu Talib died without believing and the people of Taif rejected
him and his message – Allah took him on this journey to strengthen him
• This is a test of faith and we believed in it – remains a test of faith until the last day
It took place in the waking state and not a sleep
• Some sahaba felt that it was a dream
• Most scholars say it was real in body and soul
• The Quraysh tribe rejected it and considered it a gross error – they believe in dreams  this
means it was not in a dream state – otherwise the Quraysh would believed it- anything possible
in dreams
Hadeeth of Moses and Angel of Death – Point 56
• When the angel came to take the soul of Moses – Moses slapped him so hard that his eye burst
– the angel returned to his Lord and He replaced his eye
• In the time of Qudaamah – people were attacking hadeeth and denying them
• The people were using their reasoning to deny this hadeeth – that a Prophet of Allah could not
do this – refuse death / slapped an angel
• Gospel – an inauthentic source and it is illogical – when Jesus say God why have u forsaken me
• This is an authentic hadeeth - the angel of death came in the form of a human and prophet
Musa did not know it was the angel of death
• Later part of hadeeth – when the angel came back and brought with him a brand new eye
(shows a sign of Allah) – Musa did not refuse him - he submitted
Hadeeth of Fly
• Under one wing is the poison and the other is the cure – so if the fly falls in the milk – dip the
whole fly in and take it out and drink the milk
• Saying this hadeeth is not authentic – because it does not make sense scientifically is not right
• Lack of our knowledge is not a proof that this hadeeth is not authentic
King Cobra – poison and cure
• In the poison of the king cobra is a cure for heart disease – if u told someone this years ago – u
would not believe this
• This poison – goes into the blood and stops the heart beat
• Today in Bangladesh there are cobra farm – to take the poison for treatment of people with
heart disease
The absence of knowledge is not itself knowledge – if u doesn’t know about it does not mean it does
not exist
We cannot use our rational to determine authenticity of hadeeth

Module 15 – Isra and Miraj, Hadeeth of Moses and Angel of Death, Signs
of the Hour – Dajjal
Questions from the midterm – will may be – be on our finals.
Why did Ibn Qudaamah mentioned the Isra and Miraj?
• To affirm the necessity of believing in whatever the prophet narrated – whether it is something
we perceive (with no way of explaining it) or not.
• Isra and Miraj – something beyond our comprehension
• We believe in it because the Prophet relate it to us authentically – require to believe in it as part
of our faith
• Took place in the waking state and not sleep – this is why the Quraysh rejected it – if it was
during sleep as a dream – the Quraysh had believed in dreams
Angel of Death and Prophet Musa
• Reason why the author brought it was
• This hadeeth could be used that the Prophets were fallable – commit error (not the reason why
the author brought this hadeeth)
• People used this hadeeth as a basis to denying authentic hadeeth which went against their own
reason and logic
• They (the people) say if a hadeeth is so silly as this (unbelievable to them) then how can we
believe/rely in hadeeth
 • The author brought this hadeeth – an authentic hadeeth (Bukhari and Muslim)– as evidence as
Muslims we must affirm the truth of what was narrated to us
• Prophet Musa did not hit the angel and cause his eye to burst –out of anger – he did so
mistakenly thinking this is a man trying to kill him and he defended himself – he did not know
that this man was the angel of death
• Similar to this are hadeeth of the fly – under one wing disease and under the other the cure;
What was the position of the Ashairites and the Mutazilites towards hadeeth which went against their
interpretation of different Sifat of Allah – Allah descending or Allah coming, Allah settling above the
throne – things the consider to be inappropriate to Allah – What was their approach – They say these
hadeeth were not authentic and will not accept any hadeeth whose chain of narrators at any point
consisted of one individual – Ahad hadeeth - kabar al wahid
• Ashaira – they only kept this condition – in the matter of Aqueeda (Allah’s name and
attributes)– (Ahad hadeeth not being authentic)
• Nabani – not a scholar – had his own interpretations – deny well known Islamic creed because
they deny Kabar Wahid – Ahad hadeeth
• Ahad hadeeth – never a problem in the early generation as proof of accepting authenticity of
any hadeeth – whether from Aqueeda, Fiqh or seerah.
• Hadeth of Muad ibn Jabal – The prophet sent Muad to the people of the book – the first thing
to call them to is the oneness of Allah – Hadeeth proof how to prioritize Islamic teaching – first
Aqueeda,- Tauheed then Salaah, and its obligation - Fiqh
• Single narrator – valid in both Aqueeda and Fiqh - the above hadeeth – Muad was the single
narrator
• The prophet sent Sahaba (one – single individuals) to teach people in various land as the enter
Islam – therefore it will be this Sahaba alone narrating from the Prophet – Ahad Hadeeth
• Hadeeth of Kiblatine – People praying in Madina – a single person came in and announced to
them that the kibla has been changed to the Kabaa – the turned immediately in their prayer
towards that direction – no questioning that it was a single person – Ahad
•
Signs of the Hour –
• The appearance of Dajjal,
• Descent of Isa – son of Mary,
• Appearance of Gog and Magog,
• Appearance of the Beast
• Rising of sun from its place of setting
Book – Umar al Asqar – translated into English – an authentic complication of major and minor signs- he
was a student of Al Bani (best compilation available – according to Dr. Bilal Phillips)

Dajjal
• Hadeeth: There is no trial from the time of Adam until the last hour than the trial of Dajjal
• All prophets warned about Dajjal
• Translated as AntiChrist – Al Maseh Al Dajjal
• Allah never sent a Prophet without them warning their nation about Dajjal Hadeeth
• Greatest of trial
• Prophet teach his followers – dua of seeking refuge from dajjal
• A companion mentioned that the prophet used to teach this dua like how he teach Quran
• The prophet used to teach his follower to say dua in daily prayers
 • Dua – O Allah I seek refuge in you from the torment of hell, the torment of the grave, the trials
of living and dying and from the evil trials of the Anti Christ
• 30 lying Dajjals – claiming he is the messenger of Allah example Elija Muhammad (USA),
Mohamad Taha (Sudan), Gulam Ahmed Mirza (India /Pakistan), Ali Sherazee (Iran – from Bahai
faith – claiming he was messenger of Allah)
• Dajaal – Dajala (Arabic verb) - means to deceive

Al Maseh Dajjal – will claim that he is God

• Will call people to worship him
• Claim that he is God in-carnate
• Others who claim to be God - Jimmy Jones – he also claim he was god in carnate
• Also claim to be God - India – Sai Baba – God men – Avatar
The difference between Dajjal and others who claim to be God in carnate
• Will appear with things that no other had before
• Will come after a time of hunger and starvation on earth
• He will have with him a mountain of food / meat following him – fitna for people – believe in me
and u can eat
• Will have with him a river of fire – appears to be from hell and a river what appears to be from
paradise
• Will kill people and bring them back to life
• He will say to a man – if I bring back to you your parents will you believe that I am god? – the
man said yes – Then Dajjal will bring 2 jinns that will appear like this man’s parents and they will
say to him/son believe in him – he is god – trial for the believers
Description of Dajjal
• Blind in right eye – like a floating grape
• Left eye – also defective – thick film – like green glass – bulge
• Ruddy white completion – people of the norther part of the world with redness in it
• Short and stout with powerful build
• Feet set apart
• Curly hair – like small snakes stick together
• Sterile – no children
• Resemble Abdul Uzza ibn Qatan
• Disbelief will be written within his two eyes – kaf, fa and ra – kafir  recognizable to both
literate and illiterate believers only

Dajjal – Actions / Rule

• Will appear on road between Syria and Iraq and invite people to worship him
• Followers will be Jews, women and Bedouin
• Traverse the whole earth – like rain driven by wind
• Enter every city except Mecca and Madina
• Rule for 40 days – 1st like a year, 2nd like a month, 3rd for a week, and the remaining like normal
days
• The companions ask the Prophet – how do we pray? 1 day like a year? – He the prophet said
estimate it
• Will cause the sky to rain – and fruit trees grow up in front of peoples eyes.
 • He will corner the Muslims lead by the Mahdi in Jerusalem - the next major sign will take place
– Jesus son of Mary will descend and come to Jerusalem
Descent of Jesus and his Rule
• Fajr time
• People will want him to lead the prayer – he will refused – but insist that the imam lead the
prayer
• He will not lead the prayer – no new Shariah – follow Shariah of Last prophet
• Dajjal and the forces will charge the walls of Jerusalem
• Dajjal will see Isa – son of Mary and will flea
• Isa will catch up with Dajjal and kill him – with his spear – his spear will have Dajjal’s blood
confirming his death
• Prophet Isa will rein the earth
• He will break the cross and cancel the Jizya
• Break the cross – final step to end Christianity
• Rule by the Quran and the Sunnah of the Prophet
• The sky will give permission to rain and the earth to produce
• Seed thrown on rock will grow
• Snakes and people will not be enemy. Wolf will guard sheep
• No animosity, no envy , no hatred
• Prophet Isa will rule the whole earth – even the animals
• Dangerous animal will be harmless
• Peace throughout the earth - calm
• The world will be one – and only Allah will be worshipped
• Vegetation will grow like that of Adams time
• All other religion will be destroyed
• Will remain on earth for 40 years
• Death – Muslims will make his funeral prayer
Gog and Magog
• Surah kaf and Sura Ambia
• Mentioned in the bible – the Magog – second son of Jafeth – between Gomar and Madai
• Jewish encyclopedia – identified by Josephus – Gog and Magog as a tribe of people
Why is it that in the Islamic the description is very specific and in previous has very vague
• Since dajjal was to come in the Prophet’s ummah – the descriptions had to have details
• We don’t know if there were specific info in the previous scriptures – because it was not
preserved – maybe it was there but become distorted
• This is the final message – we have to deal with Dajjal, Gog, Magog, etc. and also this is the
revelation that is preserved
When prophet Isa succeed in establish his rule – having defeat Dajjal
• He will be warned by Allah that Allah has set loose the people who will not be overcome
• Allah tells the Isa – people are coming and u cannot defeat them
• Gog and Magog – traverse the earth, emptying seas
• Prophet Isa will seek refuge in Mount Thur in a fortress
• Prophet Isa will raise his hands and make dua and for Allah to spear them and defeat them
What is the significance of bringing the Gog and Magog?
• A sign for people – to show that Isa is not God
• To show that Isa is not omnipotent – to remove that temptation from people’s mind
 • Prophet Isa is a prophet not God – He had to turned to Allah for help
• Only by the will of Allah that these people Gog and Magog can be defeated.
• Allah sent a worm to defeat these people
• Prophet Isa lived through this and then died and the Muslims made his funeral prayer

Drought – progressive in 3 years

First year little rain – in 3rd year no rain – whole earth dried up
Whole earth will cover with famine
Involves the whole earth

HisbuTahree and Asharites

• Asharites – not declared out of the fold of Islam
• Element of belief is incorrect
• Basic pillars are established
• Followers of Nabani – basic beliefs established – but deviated further than Ashari mathab – but
not out of fold of Islam

Module 16– Point 57 and 58 – The Beast and the trials of the Grave
- Believing in all that the Messenger told

The Beast:
• Surah Naml 27: 82 – And when the word is fulfilled against them, I will bring forth from the
earth a beast fro them, to speak to them because humankind did not believe in My signs.”
• Very little info in the Sunnah about the Beast
• Hadeeth: From Tameem ad Daaree – a beast with long thick hair whose front was
indistinguishable from its back. “(Muslim) – referred to Al Jassaasah – meaning the spy
• A beast will brought fort from the earth in the last days – it will speak to the people

Rising of the sun from the place of setting

• Repentance will no longer be accepted from that time
• People will believe then but it will not be of benefit to them unless they had believed before
then
• Repentance will not end until Hijra ends and Hijra will not end until the sun rises from the west
• Repentance not accepted when the soul reaches the throat

10 Major signs – Hadeeth Muslim

1. The smoke
2. The AntiChrisht
3. The beast
4. The Sun rising from the West
5. Descent of Jesus
6. The Gog and Magog
7. The 3 spilling of the earth (3 signs - #7, #8 and #9)
8. The fire coming from Eden
The Fire
 • The Hour will not come until a fire emits from the land of Hijaaz which will illuminate the necks
of camels of Basrah
• Occurred in 654 and spread far and wide and took 3 months to burn out (Fath Al Baree)
When the real signs comes – the others signs will come after it – like pearls dropping from a necklace –
one after the other.

Minor signs
Abu Hurairah reported: The hour will not come until:
• The Euphrates uncovers a mountain of gold over which people will fight. 99 of ever 100 will die
– everyone will think they will be the one to survive and get the gold (Muslim)
• Women from the tribes of Daws will be seen wiggling their buttocks while circumambulating
thul-Khalsah (place in Tabaalah, Yemen where the Daws Tribe worship their idol)
• Until Muslims fight the Turks
Aisha Reported: The system of day and night will not end until people return to the worship of Laat and
Uzzaa.
Aboo Saeed Al –Khudree said: … The prophet said…
• The hour will not come until wild animals speak to people
• The end of a man’s whip and his shoe strap will talk to him
• A man’s thigh will inform him about what his family spoke about in his absence

The punishment of the Grave and its pleasure is true – Point 58

• The prophet sought refuge from it and instructed that that be done in every formal prayer
• Supported by both the Quran and Sunnah
• Surah Ghafir: They will be exposed to the Fire morning and evening. And on the day when the
Hour will come (it will be said to the angels). Cause Pharoah’s people to enter the severest
punishment Ch 40:46
• Book: The Journey of the Soul by Abu Bilal Al Kennedy – Very detailed
• Hadeeth of al –Barraa ibn Aazib
o Soul wrapped into garment of musk or stinky garment
o Righteous soul – my slave has told the truth, spread a bed from paradise for him and
opens a door to paradise for him and dresses him with garments from paradise. Its
wind and fragrance will come to him and it will be opened up for him in it as far as his
eye can see.
o Bad Soul – He lied, so spread a bed from hellfire for him and dress him with garments
from hellfire and open a door to hell for him. Its heat and fiery wind will come to him
and his grave will become constricted until his ribs overlap each other.
• Prophet said – Were it not that u would abandon burying your dead I would certainly have
prayed to Allah that He make you hear the torment of the grave
• The creatures of the earth – the animals – can hear the punishment of the grave

Ibn Qudaamah mentioned that the punishment of the Grave is Truth because:
Khaarijites (Kawarij), Muslim philosophers and some Mutazilites like Bishr al –Mirreesee – deny the
punishment of the grave –
• Because they cannot witness it
• It goes against their logic –they feel punishment has to be after the judgment not before

Zorastrians – put their dead up high and let vultures eat the body
Hindus – cremate their dead
Person died at sea – shark eats their body
How do these hadeeth – about punishment in the grave?
• Answer: State in Barzakh – does not follow the rules of this material world.

There are 3 worlds –

• The world of this life
• The world of the Barzakh – state in the grave- focus is on the soul
• The everlasting world – Jannah and Hell fire – both soul and body

Five ways in which the body is connected with the soul

1. Person is fetus in their mother’s womb
2. Person born – body and soul
3. Sleep – soul leave the body but not completely – connected in one respect and not in another
4. Barzakh- spirit separated from body – the hear the footsteps of the people leaving
5. Resurrection – body and soul

Locations of Soul:
• Illiyyeen – highest ranks
• Some souls become green birds
• Martyrs souls are in the bellies of these green birds flying wherever they wish in Paradise
• Others confined as the gate of paradise
Prophet instructed to seek refuge from the punishment of the grave – in every formal prayer
• When u finish the second tashahud –seek refuge from 4 things:
• The AntiChrist, trials of living and dying, sins and debt

Trials of the Grave are truth

The questioning of Munkar and Nakeer is truth
Resurrection after death is truth

Trials of the Grave

• This is different from the punishment of the grave – punishment is a state in which one is in
• Incidence that take place in the grave
• Two angels come to him and ask questions – Who are your Lord, What is your religion? what is
your opinion of the man who was sent among you?
• Quran: Allah makes the believers steadfast with a firm statement in this life and the next 14:27
– refers to the time in the grave when the dead person is Questioned
• This would be a trial for the disbelievers not the believers
Questioning of Munkar and Nakeer
• The two angels that come to the dead and question the person
• If unable to answer – A caller will call out: He lied, so spread a bed from hellfire for him and
dress him with garments and open a door to hell for him. Its heat and fiery wind will come to
him and his grave will become from hellfire and constricted until his ribs
The Resurrection after death is truth
• The issue of it not being truth is raise mostly by non-muslims
• There are few sects who do not believe this like – Elija Mohammad and some extreme branches
of the Shia
 • After the body has been eaten away – a tiny bone at the tip of the spine will remain – when rain
will fall at time of resurrection – the body will grow from this bone like a seed growing into a
plant
• Except the bodies of the prophets – the earth does not consume the bodies of prophets – this
does not mean that they are alive in their grave – no they are not – the laws of this world does
not apply to the laws of Barzakh
Resurrection
• Prophet being the first to be resurrected
• There is also the hadeeth about the prophet will come out and see Prophet Musa holding the
Throne of Allah and he will not know who was resurrected first him or Musa?
Blowing of the Trumpet
• Israfeel is mentioned as to be the one to blow the trumpet – but there is no authentic evidence
to suggest that it is Israfeel who will blow the horn – even though
• Horn will blow twice – most common belief (but some say 3 blowing)
• Shock – people stun – go unconscious
• Second – Resurrection – everyone come back conscious and those in grave resurrected
• Time between the blowing is 40 – 40 what? we don’t know – Abu Bakr was questioned about
this and he did not know 40 what – days, weeks, years? Allahu Alim
Those Who Do not Fall Unconscious
• Surah Zumar (39:68)- The horn will be blown and all will faint except whom Allah wills
Many opinions as to who are the exceptions
• Ibn Hazm opinion – it is all the angels – because angels souls do not die
• Muqaatil and others – Exception will be made for Jibreel, Michael, Israafeel and the angel of
Death
• Imam Ahmad ibn Hambal – The damsels and youths of paradise
• Ibn Taymiyyah – damsels of paradise because paradise has no death in it
• Abul-Abbaas al Qurtubee-the dead since they have n feelings and therefore they would not faint
• Ibn Qayyim – death of soul = soul separation from the body; falling unconscious is interpreted as
fainting = soul unconscious and therefore not among the exceptions

• Al Qurtubee – author of At-Tathkirah – There is no authentic narration – so all opinions are

possible – but that’s I what they are – opinions – We are not certain about who the exceptions
applied to.
o The trumpet will be blown and they will come out quickly from their grave to their Lord
(Surah Yaseen vs 51)

Module 17 - Day of Resurrection and The Scales – Point 60 -61

Things that must be believed in regardless whether we understood the hows, whens, whys etc –

People will be gathered on the Day of Resurrection, barefooted naked and uncircumcised.

Surah Inshiqaq - Ch 84 vs 7 12 – Then as for him who is given his book in his right hand, surely will
receive an easy reckoning and will return to his family in joy! But whoever is given his Record behind his
back. He will invoke for his destruction. And he shall enter a blazing Fire, and made to taste its burning.
The Gathering
• After the horn is blown people will be resurrected from the dead for judgment
• Refer to as al Hashr
• People assemble on a white plane with a reddish tinge
• Abu Hurairah – They will be ordered to follow what the worship – some will follow the sun, some
moon and some false gods and only this nation will be left with its hypocrites (Bukhari)
• The mountains will crumble and the earth will become flat
• Hashr – Gathering confirmed in both Quran and sunnah
• Quran – Gathering is more than just people being gathered
o Surah Al Anaam 6:38 – the Hashr will include everything – all living beings – birds, fly –
human beings, jinns, angels and even the animals
• Barefooted naked and uncircumcised – imply that they are as they were when they were born
• Hadeeth – Aisha – People will be assembled on the Day of Resurrection barefooted, naked and
uncircumcised. Aisha asked: “Messenger of Allah! Will males and females be together on that day
looking at each other? He replied, : O Aisha the matter will be too serious for them to look at each
other (Muslim)
First to be clothed
• Abraham first to be clothed
• Hadeeth Ibn Abbaas said …. As I created you the first time, I will repeat it. A promise binding on
Myself. And the first person who will be clothed on the Day of Resurrection will be Abraham
(Muslim)
• Other authentic hadeeth – that some will be raised with clothing in which they die. “Indeed the
dead will be resurrected in the clothes in which they die.”(Abu Dawud)
• Imam al Bayhaqee explanation /resolution:
1. The clothes will disintegrate after they stand up from their graves
2. The meaning of clothes here refers to their deeds. They will be resurrected in the good or
evil deed they were doing when they died – Quran – And the clothing of piety is better Ch
7:26 Surah Araaaf
• Every slave will be resurrected doing whatever deed he died doing (Muslim)
• Trampled to death by his horse going to Hajj – The prophet ordered for him to be wrapped in his
Ihram as he will be resurrected saying the Talbiyah of Hajj
• If Allah wishes to punish a people, whoever among them will be afflicted by the punishment? Then
they will be resurrected according to their deeds” (Muslim)
• Stand waiting until the Prophet intercede on their behalf
• Sun will be brought close – distance of a mile – according to one narration
• People will be submerged in their sweat – the level of the sweat will depends on their evil deeds –
more evil more sweat – some up to their knees, others to their waist, some up to their mouth  the
laws which govern this day is not the laws we knew about – that is why different level of sweat –
even though we are all together
• No one will move until the Prophet intercede on their behalf
• Prior to intercession people will be asked about 5 things
1. Their life and how they spent it
2. Youth – and how the wasted it
3. Wealth – how the obtain it and
4. Wealth and how the spent it
5. What the did with their knowledge
• People will seek intercession for the process of judgment to take place
• People will look for someone to intercede for them
• People will go to all the Prophets one after the other until the go to Prophet Isa who tell them to go
to Prophet Muhammad - They will come to me “O Muhammad, you are the messenger of Allah,
Allah has pardon your past and future sins. Intercede for us with your Lord; cant you see the trouble
we are in? Don’t you see what has overtaken us? I will then se of and come below the Throne and
fall down in prostration before my Lord. Then Allah will reveal to me and inspire me with some of
His praises and glorifications which He had not revealed to anyone before me. He will then say
Muhammad, raise your head; ask and it will be granted; intercede and you intercession will be
accepted.”( Muslim) – known as the Shafaa’ah Kubra – the Major intercession – by the prophet for
all of mankind

Varieties of Intercessions:
1. The greatest – Ash-Shafaa’ah al Kubraa – exclusive privilege of prophet Muhammad
2. Prophet’s intercession for those whose good and bad deeds are equal. He will intercede on their
behalf to have them enter Paradise
3. Prophet’s intercessions for people who were ordered to go to Hell but due to the Prophet’s
intercession they will be spared
4. Prophet’s intercession will be for raising the ranks of those who enter paradise above the level the
deserve from their actions (The Mutazilites only accept this type of intercession and they reject all
other forms)
5. Intercession to allow some people to enter paradise without any reckoning
6. Intercession to lighten the punishment of those who are deserving of that – Prophet’s uncle Abu
Taalib
7. The prophet asking permission for all the Believers to enter paradise
8. All prophets’ intercession for the people of his nation who committed great sins and were sent to
Hell. He will intercede for their release from Hell. – Also performed by angels, prophets and other
believers
• The Khaarijites and Mutazilites rejected this type of intercession – the believe that those
who do major sins will remain in the hellfire eternally and no intercession can benefit them

For any of the above intercession to take place the following 2 conditions have to be fulfilled:
1. Permission given by Allah – “Who can intercede with Him except by His permission.”
Baqarah 2:255
2. Allah’s pleasure with the intercessor and the one for whom the intercession is to be granted
– As for the disbelievers, no amount of intercession by anyone will benefit them
- “The intercession of intercessors will not benefit them Muddaththir Ch 74:48
The intercession – it is a way of Allah’s honoring the intercessor - by accepting his intercession

Intercession in this life

Tawassul – getting someone to intercede on your behalf in this life – illegitimate – become a form of
worship
• Saint, prophet, calling on Allah based on these people righteousness
• Illegitimate to call on the Prophet to intercede for us in this life
• This is a form of swearing by someone other than Allah
• Whoever swears by anything other than Allah has associated partners with Him (Abu Dawud)
Tawasul – intercession through our good deeds – confirmed in the sunnah
 • Story of the 3 trapped in a cave and a rock rolled and blocks the entrance – they called upon
Allah with their good deeds and with each one of them the rock shifted and the entrance
become clear.
• Whatever the prophet narrates to us from the pass – we assume that it is for us as well unless
there is something in the Shariah that cancels it or the prophet clearly sates that it is not for us

Judgment – hisaab (reckoning)

• Allah Himself will judge people
• Whoever is taken into account – deeds examined publicly – such people will be punished
• Aisha narrated that “Allah’s Messenger said ‘Whoever is taken to account on the Day of
Resurrection is put to torment’ I asked “didn’t Allah, the Exalted and Glorious say “He surely will
receive an easy reckoning? (84:8) He replied ‘It is not actual reckoning, but only the
presentation of his deeds to him. Whoever is thoroughly examined in reckoning is punished
(Muslim)

Event of the Day of Judgment

• Allah will come to His creatures – Angels accompanying Him with the books of deeds
• Prophets will brought and asked about the message they were entrusted with
• Witnesses from the angels will give testimonies against the creatures
• Believers will be brought before Allah in rows for accounting (Ch 18:48)
• The criminals, unbelievers, will be brought forth with chains (Ch 14:49-50) but they will not see
Allah
• The nations will fall to their knees when people are called to give account- due to the severity of
terror Ch 2:255

The Accounting
• Believers – Allah take him privately and inform him of his sins
o Allah will tell him I cover them for u in the world and I forgive you for them today
o He will then be given his book of good deeds
• Disbelievers and hypocrites – call forth in front of all the creatures
o It will be said these are those who denied their Lord. Indeed Allah’s curse is on the
sinful (Bukhari and Muslim)
The First People to be Judged
• Muslims nation - Hadeeth by Abu Hurayrah – “We are the last-first on the Day of Resurrection.
While they were given the scripture before us and we were given it after them, this is the day
which was made obligatory on them but they differed regarding it and Allah guided us to it. So
they will follow us on it. The Jews will be tomorrow and the Christians the day after tomorrow
(Bukhari and Muslim)
The First Deed to be Judged
• Salaah – “The first deed which a slave will be called to account for on the Day of Resurrection is
Salaah. If it is good, all of his deed will be good and if it is corrupted, all of his deed will be
corrupted
The First Human Right to be Judged
• Murder – The first thing which will be judged between people will be blood (Bukhari and
Muslim)
The Principle for the Account
1. Absolute Justice
 a. Everyone rewarded completely – no matter how small and insignificant the deed was –
“Then every soul will be paid what they earned and the will not be death with unjustly
2:281
- (Contradicts Christian principle of absolute mercy which overrides justice)
2. No one held responsible for the sins of others
a. Rewarded and punished for own deeds – “Every soul earn only what it did and none can
carry the burden of the other Surah Al Anaam 6:164
b. (Cancels the concept of the Savior)
3. Creatures seeing all their deeds – will see all good and evil deeds – so that they can judge
themselves – “I have fastened every person’s deeds to his neck. ON the Day of Resurrection I
will bring out a book for him which he will find wide open. (He will be told): Read your book!
You are a sufficient reckoner against yourself today” (Surah al Israa Ch 17: 13-14)  No
argument
4. Increasing the value of Good Deeds –
a. Good deeds increases but evil deeds remain same at face value – from Allah’s Mercy
b. Whoever does a good deed will get ten like it and whoever does an evil deed will only
be recompensed accordingly Surah Al Anaam 6:160
c. Good deeds increased 10 folds – recitation of Quran, Dhikr, prayers. Increase could be
as much as 700 times
d. Fasting – increase is incalculable – “All the deed of Adam’s descendents are increased by
10 to 700 times except fasting. It is for ME and I will reward it.
e. Transformation of evil deeds to righteous deeds – Hadeeth Man brought forward and
question if he did so and so evil deed and he would say Yes, fearful that his major sins
will be presented. Allah will tell him:”you will have a good deed in the place of every evil
deed. The man will ask: “My Lord! I did things which I do not see here?” I saw the
Messenger of Allah laugh until his molars were visible (Muslim)
5. Witnesses against Disbelievers and Hypocrites
• Their own Gods/Lord will witness against them
• The day and night
• Wealth
• Angels
• Witnesses from Allah’s creatures - Prophets
• Plus what is written in their book

After the judgment the balances will be set up and the books spread out
• Balances – scholars differ as to whether it is one or more
• Hadeeth – mention one scale
• Quran – mention balance in plural form
• Explanation – references for plural – relative to what is weighed – but there is only one single
balance – Allah knows best

Balance
• “Then those whose scale are heavy, they are the successful ones. And those whose scales are
light, they are those who have lost their souls, remaining eternally in Hell “ surah al Muminoon
Ch 23 – 102, 103
• Arm and scale – which deeds are weight
• Mutazillite – claim that the balance Is an expression of Justice. They say it is symbolic
 • The scale is real – there is no contradiction in Quran and Hadeeth with regards to the scale
• What is actually weighed – scholars differ – whether it’s the deeds, book of deeds, actual person
Hadeeth – Indeed a huge fat person will be brought on the Day of Judgment and his weight in
the sight of Allah will be no more than the wing of a mosquito. “He then said: “Read; ‘I will not
assign them any weight on the day of Judgment. Surah Kahf 18:105 (Bukhari)
• Everything will be weighed

Heaviest of Deeds
• Good character – Hadeeth: Indeed, the heaviest thing put on the scales of the creatures on the
Day of Resurrection is good character. And indeed Allah hates open corruption.”
• I was only sent to perfect to you the best of moral/good character – character becomes the
expression of faith – ultimately the expression of true faith
The books are spread out – Nashr
• Books open up – visible to those whom the belong
• Books of deed will fly into the right hand or left –Hadeeth about flying of books – not authentic
• But the books will be in the right and left hand – how it gets there Allah knows

Will there be people in Jannah and Hell Fire before this?

• Soul of martyr will be in the chest of green birds
• Descriptions were of the future – the ones the prophet saw during Miraj
• No one will enter paradise or hell before judgment
• Soul and body – the prophet will intercede for them to enter jannah.

We take things according to their literal meaning – because that is how people speak. People do not
speak in metaphors. The way of communication was to do so in obvious language.
Circumstance will tell you whether the person is speaking in metaphor or not
Only take metaphorical meaning when the actual meaning is not applicable

Hadeeth – Raised with / without Clothing

• Person will be raised naked, uncircumcised and barefooted
• The first to be clothe is Abraham
• You will be raised with the clothe u die in – this taken metaphorically – clothe here refers to
deeds
• Quran – where Allah refer to deeds as clothing
• Finally – Allah u Alim – Allah knows best

Modules 18 to 25 notes done by Sister Rafia with some additions from me

May Allah reward her Ameen

Module 18 - The Pond

Those Blocked – Companions – Shi’ite Claims; The Bridge: Reality, Description; Prophet’s Intercession,
Intercession of Angels & Believers, No Intercession for the Disbeliever

I. Point 62 – The Pond (the Howd)

 A. On the Day of Resurrection, our Prophet Muhammad (r) will have a Pond whose water
will be whiter than milk and sweeter than honey, the number of its pitchers will be like
the stars in the sky, and whoever takes a drink from it will never be thirsty again after
that
B. The description:
1. How it is described in hadeeth
a. Water flowing from a river in paradise known as Al Kawthar
b. As it flows out there are 2 spouts which it flowed – one made of silver and
the other of gold
2. Water – whiter than milk, sweeter than honey, more fragrant than musk
3. Square shaped
4. Its length – 1mths journey (on a camel or horse)
5. It has two troughs [with water] flowing from paradise, one of gold and the other of
silver.” (Sahih Muslim)
6. whoever drinks from it will never be thirsty again
C. Mutazilah denied the howd – its not real, that it is all metaphorical
D. It exist right now – P (s) said, “indeed by Allah, I can see my pond”
E. All other prophets would have ponds – he has the most magnificent, biggest and most
people drinking from it. The Prophet (s) will have the most people drinking from it
F. Is the pond – before or after the sirat – scholars differ
1. Al Kurtubi and Al Ghazali thought it was - prior
a. Some who come to drink from it – will be taken away to hell
b. So – this implies that the pond is before the sirat – if it was after the bridge
they would not have been able to reach it
2. Diff, of opinion whether its before or after the sirat
3. Bukhari though it was after the bridge

II. Those Blocked/expelled from the Pond

A. Whoever apostated from the religion of Allaah, or innovated in it what displeases Allaah
and what was not permitted by Allaah,
B. Those expelled the furthest will be those who contradict the community of Muslims and
split their ranks like the various sects of the Khaarijites, the various deviations of the
Shi’ites and the different opinions of the Mu‘tazilites.
1. Shia used these narrations to shake the faith of the pple
2. Their claim that the majority of companions apostate, except a few (some narration
say 3 and other say 5 according to the Shia) Salman al Farsi, etc – that was necessary
to kill the sunnah to support their(Shia’s) beliefs
3. They give precedence to 12 imams – in order to give it credibility they had to
discredit the sahabas (saying that the majority of sahabas apostate)
4. Same as the Christians – in order to establish the need for a saviour they had to
create ‘inherit sins’ – so that God had to become a man to sacrifice himself to
liberate man from his sin
5. Imams become the intercessors/intermediaries
a. They(Shias) attributed attributes of Allah to the Imams – Omnipotence,
Infallibility, Omniscience
b. Discredit the companions of the Prophet who conveyed the true teachings
of Islam by using this hadeeth that says those who apostate after u were
gone – so they were not allowed to drink from the pond
 6. Those who apostate as referred to in this hadeeth are people during the time of
Abu Bakr,” – a few –
a. Hurrob- Ar –Riddah – The wars of Apostasy
b. People join forces with false prophets – Musaylama al Kazab, Sajah - the
female prophetess, Al Aswad An Anasee
c. Also those who refuse to pay zakaat- these were considered “us saihabi”–
so Abu Bakr fought them
d. Did not represent the whole body of the prophet companions
i. “Us-saihabi” – means a few of his companions – not majority
C. Also the oppressors who are extremely corrupt, evil and erasure of the truth, who kill
the people of truth and humiliate them, and
D. Those who publicly announce their major sins, considering their acts of disobedience
insignificant, and the deviants and innovators.
E. Imam Nawawi says this was in reference to the hypocrites as well – due to the wudo
(giving light) – will come to drink from it – will be turned away
F. Who every takes a drink from it will never be thirsty again
After that the day will end with people following their Lord going to either Hell or Heaven
• Surah Hud vs. 98 – Pharaoh will go ahead and the people will follow him
• Bare-ing of Allah’s Shin – people will not be able to prostrate who did not follow Allah
• Surah Hadid vs 12 -14- Believing men and women with light –

Point 63 – The Bridge

III. The bridge

A. Name: sirat and zirat – means path

B. The bridge is real

1. Why stress this? To refute those who claim that the descriptions of heaven and hell
are symbolic.
2. Al-Qaadee ‘Abdul-Jabbaar and many of the Mu‘tazilites denied the reality of the
bridge.
a. They claimed that the descriptions in authentic hadeeths of it being thin as a
hair and sharper than the edge of a sword, etc., show that crossing the bridge
would be impossible – therefore referring of a way rather than an actual bridge
b. and even if people did, then it would be painful which is not possible because
the believers and the righteous will not be punished on the Day of Resurrection.
Instead they claimed that it actually means the “way” as in the verse:
“… Lead them on to the way (siraat) of the burning fire.”(as-Saaffaat, 37: 23)
3. But this is part of the unseen world
4. Believers will cross over it – like the speed of light, some will be cross according to
their deed
5. Some will be dragged over
C. Preparing to cross
D. “On the day when the shin will be bared and they are called to prostrate, they will not
be able to do so.” (Soorah al-Qalam, 68: 42)
1. Then the believers will follow their Lord, and the Bridge will be set up. The believers
will be given their light and they will go on to the Bridge, and
2. The light of the hypocrites will be extinguished - will be told to return and seek light.
 3. A wall with a door will be placed between them – inside->mercy and outside->
punishment.
4. The believers will then cross the Bridge as swiftly as their faith and righteous deeds
will take them.
a. “Some will cross the bridge as quickly as the wink of an eye,
b. others as fast as lightning,
c. others as fast as a gale, and
d. others like fast horses or she-camels.
e. Some will be safe without suffering any harm,
f. others will be safe after receiving some scratches, and
g. some will fall down into Hell.
h. The last person will cross by being dragged over the bridge- pulled across
E. Will set up over Hell fire leading to paradise

F. Description
1. “Then the bridge will be laid across Hell.” We asked: O Messenger of Allaah! What is
the bridge? He replied: “It is slippery and slimy and will have on it clamps and hooks
like thorns, wide at one end and narrow at the other, curved like hooks, like the
thorn of Najd called sa‘daan.” (Sahih Al-Bukhari, vol. 9,pp. 395-9, no. 532)
2. “Some of the believers will cross the bridge as quickly as the wink of an eye, others
as fast as lightning, others as fast as a gale, and others like fast horses or she-
camels. Some will be safe without suffering any harm, others will be safe after
receiving some scratches, and some will fall down into Hell. The last person will
cross by being dragged over the bridge.” (Sahih Al-Bukhari, vol. 9, pp. 395-9, no.
532.)
Crossing the Bridge
• The first to cross the bridge will be The Prophet (s) along with his followers “O Allah save us Save
us” – Allahuma Salim Salim
• People cross according to the level of their deeds – more good deeds – faster they cross

G. Distribution of Light to cross

1. After the judgment, the weighing of deeds, and visiting the pond, people will be in
darkness.
2. “They will be in darkness before the Bridge.’” (SahihMuslim)
3. Allaah described the distribution of light among the believers as follows:
4. The believers -> their light running in front of them and on their right hand sides.
5. The hypocrites – will ask the believers for light!’ They will be told: ‘Return to the
rear and seek light there.’
6. A wall with a gate will be put up between them; on the inside will be mercy and on
its outside torment.
7. “Some will be given light the size of a mountain in front of them,
8. some will be given light the size of a date palm tree in their right hands and
9. others will be given less than that in their right hands,
10. until the last person will be given his light on his big toe, blinking on and off. When it
is on he will step forward and when it is off he will stand still.” (Sunan al-
11. Bayhaqee, authenticated by al-Albaanee in Sharh at-Tahaawiyyah, p. 470

IV. Prophet’s intersession - Point 64

 A. Our Prophet (r) will intercede for those from his nation who enter the Hellfire due to
major sins and take them out by his intercession after they are burnt and become
charcoal and ashes and put them in paradise by his intercession
1. IbnQudaamah mentioned this form of intercession to refute those sects who
claimed that anyone who enters Hell will never leave it.
2. Proof for this position: the hadeeth of Anas on intercession, in which the Prophet (r)
said:“They will come to me and and I will ask my Lord’s permission, and when I see
Him, I will fall down in prostration to Him, and He will leave me in that state as long
as He wills, and then I will be addressed: ‘Raise up your head and ask, and your
request will be granted, speak and you will be heard, seek intercession and it will be
granted. I will raise my head, and I will glorify and praise my Lord with a saying He
will teach me, and then I will intercede. Allaah will fix a limit for me and I will take
them out of the Fire and let them enter paradise. Then I will come back and fall in
prostration, and will do the same for the third and fourth time till no one remains in
the Fire except those whom the Qur’aan has imprisoned in it.” (Sahih Al-Bukhari
• The process of intercession is not true intercession – it is a matter of honouring
the Intercessor (Prophets, angels, believers). The interceedor does not have
independent intercession
• Allah has already decided who will go to Hell and who will go to Heaven
• It is honouring those whom Allah has choose to honour on that day
• Disbelievers will not benefit from intercession
V. Those who claim that Muslims who enter Hell will never leave
A. The Khaarijites and the Mu‘tazilites claimed that all those who enter Hell will remain
there forever, even monotheists. The Khawarij believe that:

B. The Khaarijites believed that a Muslim becomes a disbeliever if he commits a sin.

1. If you commit major sin -> b/c disbeliever
2. Muslims’s blood become halal for them
3. Once u r a disbeliever cannot b/come a believer again
4. Belief and disbelief -> 2 different states
5. Once u go to hell -> that’s it -> no getting out

C. The Mu‘tazilites held that those Muslims who commit sins are in a middle position
(manzilawabaina almazilatine) , neither Muslim nor disbeliever. We treat him like a
Muslim
1. The laws of Islaam are to be applied to him in this world but in the Hereafter he will
be in Hell forever
2. They modify the position of the Khawarij

D. Who holds this belief today?

1. The Shias – they hold it from the perspective of the Immamate
2. Beliefs in the imams (infallibility, intercession)– one pillars of faith (eman)
3. A mu’min is called – one who belief in Imam ->
4. Only mu’min going to Paradise
5. Massive sunni Muslims are going to Hell
 VI. Point 65 - All the other prophets, believers, and angels will have intercessions. The Most
High, stated:“He knows what is before them, and what is behind them, and they cannot
intercede except for him with whom He is pleased. And they stand in awe for fear of
Him” (Soorah al-Anbiyaa, (21): 28).
1. “Then Allaah, Exalted and Great, will say: ‘The angels have interceded, the messengers
have interceded and the believers have interceded, and no one remains [to intercede]
except the Most Merciful of the merciful.’ He will then take a handful from the Fire and
bring out from it people who never did any good and who had been turned into
charcoal, and cast them into a river called the river of life, on the outskirts of Paradise.
They will sprout as a seed sprouts from the silt carried by the flood. You see it near the
stone or near the tree. That part exposed to the sun is yellowish or greenish and the
part under the shade is white.” (Sahih Muslim, vol. 1, pp. 117-9, no. 352.)
2. Allah himself intercede for the final set
3. Having done no good – external actions. They must have faith (Laailahaillalah)

VII. Point 66: The disbeliever will not benefit from the intercession of any intercessor.
A. Imaam Muslim entitled one of the chapters in his hadeeth compilation: “He who died
with unbelief would be in the fire; intercession would be of no avail to him and the
relationship of his favorites would not benefit him.” He then narrated the following
hadeeth:
B. Anas reported that a person asked the Prophet (r): “O Messenger of Allaah, where is my
father?” Hereplied: “He is in the fire.” When the man turned away, he (r) called out to
him saying: “Indeed my father and your father are in the fire.” (Sahih Muslim, vol. 1, p.
136, no. 398.)
C. ‘Aa’ishah related that when the verse “And warn your next of kin,” (Soorah ash-
Shu‘araa, 26:214) was revealed, the Messenger of Allaah (r) stood on Mount Safaa and
announced: “O Faatimah, daughter of Muhammad, O Safiyyah, daughter of ‘Abdul-
Muttalib, O sons of ‘Abdul-Muttalib, I have nothing which can avail you against Allaah;
[however] you may ask me what you want of my worldly belongings.” (Sahih Muslim,
vol. 1, p. 137, no. 401.)
D. If the Prophet (r) could not benefit his own family by intercession, there is no hope for
anyone from him or anyone else.
E. ‘Aa’ishah reported that she said: “O Messenger of Allaah, IbnJud‘aan established family
ties and fed the poor. Would that be of any benefit to him?” He replied, “It would be of
no avail to him as he never once said: O my Lord, pardon my sins on the Day of
Resurrection.” (Sahih Muslim, vol. 1, p. 139-40, no. 416.)
Is intersession according to the choice of the intercessor? no
- If it was by the choice of the intercedor then Abu Talib would be in Paradise
- Whoever Prophet, Angels, etc intercede
- Process of intersession – process of honouring
- Cannot change what Allah decided
- Those Allah decided to go to Hell – cannot intercede for them
- Those Allah decide to go to Hell first, then Jannah
- Intercedor has no independent intersession

Who will be given permission to intercede other than the Prophets, Angels,?
Identify 5 groups of pple who will intercede besides the Prophet, Angels
a. Those who memorize the Quran
 b. The baby for his parents

Module 19 - Paradise and Hell:

Real, Already Created, Eternal, Slaughter of the DeathRam; Belief in the Messenger, His Unique
Characteristics, His Companions are theBest, AbooBakr, ‘Umar, Uthmaan& Ali, The Rightly Guided
Caliphs

I. Jannah was Naar - meaning

A. Jannah in Arabic means a garden having many trees. According to the Sharee‘ah it
means “the abode prepared by Allaah in the next life for the God-fearing.”
B. The literal meaning of Naar (fire) is well-known. According to the Sharee‘ah, it refers to
“the abode prepared by Allaah in the next life for the disbeliever.” As well as temporary
for some believers
II. Already created - both already created – separate entity
A. Is it already created or will it be created on D of J
B. The issue – why did Allah prepare it – and it’s just sitting there, it is of no use? Question
the wisdom of Allah to create something that is not of any use until day of Judgement
C. Evidence indicate – already created
D. It is serving a purpose – the martyrs are in green birds
E. We are considering ‘time’ as we know it – ‘time’ relative to us. Once we leave this world
and enter the world of barzakh – time has no significance – the time in the grave is the
same (as opposed to someone died 50,000 yrs ago and one who dies 1 week before
qiyama – the time in the grave is the same – Allah is Most Just) – like a person when he
sleeps -> he leaves this time zone -> dreams – travel the world -> only slept for 10
minutes
F. Proofs: - that Heaven and Hell already created
1. Quran: “…prepared for the God fearing.” (SoorahAal ‘Imraan, 3: 133)
2. Hadith - the eclipse prayer: “Indeed I saw paradise and I had a bunch of fruit from it.
If I had taken it, you would have eaten [from it] as long as the world existed. And I
saw the Hell fire. I have never seen a more fearful sight until today.”(Bukhari)
3. AbooHurayrah quoted the Prophet (r) as saying: “Everyone who enters paradise will
be shown the place he would have occupied in the Fire if he had rejected faith, so
that he will be more thankful. And everyone who enters the Fire will be shown the
place he would have occupied in paradise if he had faith, so that he will be more
sorrowful.” (Bukhari) Question: at what point in time? In the grave?
4. AbooHurayrah reported that Allaah’s Messenger said: “When Allaah created
Paradise, He said to Gabriel: ‘Go and look at it.’ He went and looked at it, then came
and said: ‘O my Lord! By Your Might, no one who hears of it will fail to enter it.’
Allaah then surrounded it with disagreeable things, and said: ‘Go and look at it, O
Gabriel.’ He went and looked at it, then came and said: ‘O my Lord! By Your Might, I
am afraid that no one will enter it.’ When Allaah created Hell, He said: ‘O Gabriel, go
and look at it.’ He went and looked at it, then came and said: ‘O my Lord! By Your
Might, no one who hears of it will enter it.’ He then surrounded it with desirable
things and said: ‘O Gabriel, go and look at it.’ He went, looked at it and then came
 and said: ‘O my Lord! ByYour Might, I am afraid that no one will remain who does
not enter it.’” (Sunan Abu Dawud,)
III. Location of Jannah/Naar
A. Paradise is in the highest level of ‘Illiyyoon
1. Proof - Quran: “No. Indeed the record of the righteous is ‘Illiyyoon(al-Mutaffifeen,
83: 18)
2. Proof - Hadeeth of al-Barraaibn ‘Aazib on the trials of the grave, the Prophet (r) said:
“Allaah Most Great and Glorious will say: Write the book of my servant in ‘Illiyyeen
and return him to the earth.” (Musnad Ahmad)
B. Hell is in the lowest of the lows
1. Proof – Quran: “No. Indeed the book of the corrupt is in Sijjeen.”(Mutaffifeen, 83: 7)
2. Proof - Hadeeth al-Barraa’shadeeth,:“Allaah Most High will say: ‘Write the book of
my servant in Sijjeen in the lowest earth.’” (Musnad Ahmad)
C. Mainstream people recognized that Heaven & Hell are separate entities, eternal

IV. HarunYayah’s beliefs

A. Denies the separate existence of heaven and hell.
1. In his ‘Allah is Known Through Reason’ and ‘The Truth of The Life of This World,’ he
states, “the questions of ‘when?’ and ‘where?’ become meaningless because there
are no time and no space left.
2. When spaceless-ness is grasped, it will be understood that hell, heaven, and earth
are all actually the same place.
3. It will be understood that everything takes place at a single moment: nothing is
waited for and time does not go by, because everything has already happened and
finished.
B. The world becomes like heaven for a believer.”
C. Metaphorical, symbolic way

V. IbnQudaamah refutes: -
A. Proof of the eternal nature of both heaven and hell to refute the arguments of those
who claim that they end
1. Two verses from Soorahaz-Zukhruf, 43: 74-5 and
2. The hadeeth of the ram as
B. The verses confirming that Paradise is eternal are many,
C. Six verses which confirm that Hell is eternal;
1. three in Soorah an-Nisaa,
2. one in Soorah al-Ahzaab,
3. one in Soorah al-Jinn and
4. one in Soorahaz-Zukhruf.

VI. Point 68: Death will be brought forth in the form of a black and white ram and slaughtered
between Paradise and Hell. Then it will be said: O people of Paradise eternity without
death, and O people of the Fire eternity without death.”
A. Ahqaba – long period of time in Quran
B. The sunnah explains/clarify the quran

VII. Those who say that Hell is not eternal

A. There are four groups who disagree with Ahlus-Sunnah on the eternal nature of Hell.
 1. Jahmites who hold that both Paradise and Hell will come to an end.
2. The Imaam of the pantheists, Ibn ‘Arabee at-Taa’ee, who claimed that the people of
Hell will be punished for a while, then their nature will become fiery, so that they
will enjoy the Fire and it will be suited to their nature.
3. AbooHaazil al-‘Allaaf, one of the leading Mu‘tazilite scholars who claimed that the
life of the people of Hell will come to an end, and they will become solid, unable to
move or feel pain. He said this because he thought that it was impossible for any
created being not to come to an end. (his own line of reasoning)
4. IbnTaymiyyah and Ibn al-Qayyim who claimed that Allaah will remove from Hell
whom He wishes, as reported in the hadeeths, then He will leave Hell for a while
before destroying it, because He has given it a specified amount of time at the end
of which it will end.
a. They have some evidence from Hadeeth but these hadeeth are either weak
or refers to something else
b. And those who are blessed will be in Paradise except as your Lord wills – a
gift without end Surah Hud 108 What is meant by “except as your Lord
wills” – have different interpretation
c. In other writings of Ibn Taymiyyah he mention that Hell and Heaven are
eternal

RIGHTS OF THE PROPHET AND HIS COMPANIONS

VIII. Point 69: Muhammad is the Messenger of Allaah (r), seal of the prophets, and the master of
the messengers. The faith of a creature is not correct until he believes
• Seal – last
• Master of the messengers – Allah favoured some messengers over some

The faith of a creature is not correct until he believes:

A. “By Him in whose hand is the life of Muhammad, anyone among the community of Jews
or Christians who hears of me, but does not affirm his belief in what I brought and dies
in that state, will be among the inhabitants of Hell.” – Hadeeth – Abu Hurairah
1. Ahlulfatrah – not fitra – means A pause – a period of time – refers to pple who
came at a time when there were no prophets or in a pl where no prophet-
where the message of Islam did not come to them. Must meet 2 conditions:
a. Message come in proper form – Hears the truth about the Prophet
b. Pple have to have the ability to accept it (not insane etc.)

2. So they understand and reject it – make up their own religion

Not submitted – must submitted to the way P (s) taught
3. Why is it so important – that it will determine heaven and hell
4. Faith is Belief in the heart, express on tongue and the body parts acts on the
pillars of Islam -> submission
a. Person accepts these acts of worship but not whole heartily -> not an act of
submission, attitude of arrogance
b. Want to make up own religion

IX. Point 70: Owner of the banner of praise, the praised station, the Pond, he is the Imaam of
the prophets, their spokesman, their intercessor; his nation is the best of nations, his
companions the best companions of the prophets – peace be on them.
 A. Praised station – refers to the right to intercede on the day of Resurrection
B. dua after Adhan – raise Muhammad to maqammahmooda` - “station of praise”
special position of being ‘major intersessor.’
C. Will have the banner of praise – not a boast
X. Unique Characteristics of the Prophet (r)
1. The Seal of the Prophets based on Allaah’s statement:
2. The best of the prophets.
3. Faith is incomplete without belief in his prophethood. Previous prophets were sent
to particular people while he was sent to the world.
4. Judgment of people will not begin until he intercedes.
5. His nation will precede the nations to enter paradise.
6. He will carry the banner of praise on the Day of Resurrection and others who praise
Allaah will be under him.
7. He will have the praised station.
8. He will own the Pond.
9. He is the Imaam of the prophets and their spokesman.
10. His nation is the best of nations

XI. Point 71: The best of his nation was AbooBakr as-Siddeeq, then ‘Umar al-Faarooq, then
‘UthmaanThun-Noorayn,(2 daughters) then ‘Alee al-Murtadaa – may Allaah be pleased
with all of them - based on ‘Abdullaahibn ‘Umar’s [following] narration: used to say,
while the Prophet (r) was still living: ‘The best of this nation after its Prophet is
AbooBakr, then ‘Umar, then ‘Uthmaan, then ‘Alee,’ and the Prophet heard it without
denying it.”
The best of the companions were the Muhajeroon:
o They accepted Islam first – early followers of the Prophet
o They combined both the sacrifice of Hijra plus support the Prophet in Madinah
o The best of the emigrants were the Four Righteous Caliphs: AbooBakr, ‘Umar, ‘Uthmaan
and ‘Alee
o The Ansars – they supported the Prophet in Madinah – they did not had to make the
sacrifice of Hijra
o Following them were the supporters (ansaar ).

Why did Ibn Qudama stressed that Abu Bakr is the best of the Prophet’s nation?
A. To respond to the Shia claims that Alee is the best

Point 72: There is an authentic narration from ‘Alee – may Allaah be pleased with him – that he
said, “The best of this nation after its Prophet is AbooBakr, then ‘Umar, and if you wish I could
mention the third.”

Zaidee – they are part of the Shia group but they believed that Alee is the best but still
accepted that Abu Bakr as the first – they are considered people of Ahlul Sunnah. They
accepted that the best does not have to the first.

Point 73: Abud-Dardaa related from the Prophet (r) that he said, “The sun has not risen and set,
after the prophets and messengers on anyone better than Aboo Bakr.” [Inauthentic hadith]
Point 74: Abu Bakr – The Prophet preferring him for Salaah over the rest of the companions
The companions giving him preference and the oath of allegiance after the death of the prophet
AbooBakr was entitled as-Siddeeq (the Truthful)
- name was ‘Abdullaahibn ‘Uthmaanibn ‘Aamir from the Taym tribe.
- The first adult male to believe in the Messenger of Allaah (r).
- He accompanied the Prophet (r) during his migration to Madeenah (Sahih Al-
Bukhari, 5: 3-4, no. 4).
- He was the Prophet’s assistant in Salaah and Hajj, and his caliph for his nation.
- ‘Uthmaan, az-Zubayr, Talhah, ‘Abdur-Rahmaanibn ‘Awf and Sa‘dibnAbeeWaqqaas,
five of the ten promised paradise by the Prophet (r), accepted Islaam from his
invitation.
- He died in Jumaadaa al-Aakir, 13AH, at the age of 63.

‘Umar, entitled al-Faarooq (the Distinguisher), was the son of al-Khattaab from the
‘Adee tribe.
- He accepted Islaam in the 6th year after the beginning of the prophethood, after
about forty men and eleven women.
- Muslims were overjoyed with his conversion and Islaam
- Practised openly in Makkah after he joined the fold.
- AbooBakr chose him to succeed him as caliph, which he undertook admirably for
ten years until his assassination
- Assassination in the month of Thul-Hijjah, 23AH, at the age of 63.
- Ruler-ship doesn’t have to be the ‘democratic’ way
- Prisoners from Badr – P (s) wanted to know what to do with them
- Quran revealed based on what Umar had said:
o Veil – for the Prophet’s wife to cover up with veil
o Battle of Badr – Prisoners – Umar said for them to be executed – Allah
revealed verse – it is not befitting for the messenger before he has
established himself in the land – saying he should have executed them

‘Uthmaan was entitled Thun-Noorayn (Owner of the Two Lights) because he married
two of the Prophet’s daughters.
- The son of ‘Affaan from the Umayyah tribe
- Embraced Islaam before the Prophet (r) began teaching from Daar al-Arqam.
- Throughout his life, he was very rich and extremely generous.
- His caliphate after ‘Umar was decided by a council and it continued for twelve years
until he was killed
- Killed in Thul-Hijjah, 35AH, at the age of 90.

‘Alee was the youngest son of AbooTaalib (Ali al Murtada) (whose name was
‘AbdManaaf),
- Cousin of Prophet Muhammad (r).
- The first youth to accept Islaam
- The Prophet gave him his flag on the Day of the Battle of Khaybar and Allah granted
victory at his hands.
- People gave him an oath of allegiance as caliph after the death of ‘Uthmaan.
 - He was the legal ruler of the Muslims until he was assassinated in Ramadaan, 40AH,
at the age of 63.
Musnad Ahmad, vol. 1, p. 140 and as-Sunnah of IbnAbee ‘Aasime Prophet (r) gave him
his flag on the Day of the Battle of Khaybar and Allaah granted v, nos. 1194-7 and
authenticated byal-Albaaneemus in Takhreej as-Sunnah, vol. 7, pp. 16-7.

Point 78: These were the Rightly Guided Caliphs about whom the messenger of Allah said: Follow my
sunnah and the sunnah of the Rightly Guided Caliphs after me, and bite on to it with your molars.”

Module 20 - Hadeeths Concerning ‘Uthmaan and Ali

Those Promised Paradise: The Ten and Others, Non-declaration of Muslims in Paradise or Hell, Non-ex-
communication of a Muslim Due to Sin or deeds.

I. Then ‘Uthmaan –mayAllaah be pleased with him – due to the consultative committee’s
giving him preference [for the caliphate].
Some of those accusations against him were addressed:
“O Ibn ‘Umar! I want to ask you about something which I would like you toinform me of. Do
you know that ‘Uthmaan fled on the Day of [the Battle of] Uhud?” Ibn ‘Umar replied, “Yes.”
The man said, “Do you know that ‘Uthmaan was absent on the Day of [the Battle of] Badr
and did not participate?” Ibn ‘Umar replied, “Yes.” The man said, “Do you know that he
failed to attend the Pledge of Pleasure (Bay‘atur-Ridwaan) and did not witness it?” Ibn
‘Umar replied, “Yes.” The man exclaimed, “Allaahu Akbar!” Ibn ‘Umar said, “Let me explain
to you. As for his flight on the Day of Uhud, I testify that Allaah has excused him and
forgiven him. As for his absence from the Battle of Badr, it was due to the fact that his wife,
who was the daughter of Allaah’s Messenger (r), was sick then. Allaah’s Messenger (r) told
him, ‘You will receive the same reward and share [of the booty] as anyone of those who
participated in the Battle of Badr [if you stay with her].’ As for his absence from the Pledge
of Pleasure, had there been any person in Makkah more respectable than ‘Uthmaan [to be
sent as a representative], Allaah’s Messenger (r) would have sent him. Furthermore, the
Pledge of Pleasure occurred after ‘Uthmaan had gone to Makkah. Allaah’s Messenger (r)
held out his right hand saying: ‘This is ‘Uthmaan’s hand.’ Then took hold of his other hand
saying: ‘This is for ‘Uthmaan.’” Ibn ‘Umar then told the man, “Take these [explanations]
with you.” (Sahih Al-Bukhari, vol. 5, pp. 34-5, no. 48.) Then ‘Alee – may Allaah be pleased
with him – due to his merit198 and the consensus of the people of his time for him [to be
caliph].

II. Authentic Hadiths from the sunnah – that Shias used to prove otherwise
Whoever heard the Messenger of Allaah (r) speak on the Day of GhadeerKhumm should
stand up.” Six people got up from Sa‘eed’s direction and six from Zayd’s side and they bore
witness that they heard Allaah’s Messenger (r) say to ‘Alee – May Allaah be pleased with
him - on the Day of GhadeerKhumm: “Doesn’t Allaah have more right over the believers? ”
They replied: “Certainly.” He said: “O Allaah, whoever I was master over, ‘Alee is his master.
O Allaah, befriend whoever befriends him and be an enemy to whoever is his enemy.”
(Musnad Ahmad, Sunan at-Tirmithee, SunanIbnMaajah, This chain is an authentic narration.
Mishkaah al-Masaabeeh, no. 6049.) The Prophet (r) said to ‘Alee: “You are from me and I am
from you.” (Sahih Al-Bukhari, vol. 5, p. 43, (10) Chapter: The Merits of ‘Alee.)
 • O Allaah, whoever I was master over, ‘Alee is his master. O Allaah, befriend whoever
befriends him and be an enemy to whoever is his enemy  Master meaning in
authority
Hadeeth – “Aren’t you satisfied with being to me what Aaron was to Moses? Except that
there will be no prophet after me – Sahih Muslim  shows how Ali is close to the prophet.
Ali grow up in the Prophet’s home – he was the cousin of the Prophet
Shia use it to show that Ali is the rightful one for the Caliph after Prophet’s death

You are from me and I am from you (Bukhari)

I left 2 things behind – the book of Allah (right guidance and light) the second is the
members of my household – I remind you of my duty towards the members of my
household (Muslim)
Household – blood relationships – Ali and his offspring, Jafar and his offspring, Abbaas and
his offspring, Aqeel and his offspring

Shias used these hadeeth to prove that Ali should have been the first caliph

P (s) family to be honoured – all of them .not only Ali’s family

III. Point 79 – “The caliphate after me will be for thirty years…” caliph after me will be
30 yr. ibnQudama mentioned the first 4 – (short for 6 mths) al Hassanibn Ali became the
caliph -> then to Muawiyah ibn abi Sufyan
• The righteous caliph - love for the prophet and his companions – the first group and the
biggest
• Follow my sunnah and the sunnah of the righteous caliphs after me– hold on firmly to it
by your molars
• Love the righteous caliph – special status given to their sunnah to be followed:
i. What the majority of them did (he referred to them as a group) – as individuals
they can make mistakes – focus on what they agreed on as a group

IV. Point 80 - We bear witness to the ten [promised] Paradise as the Prophet (r) bore witness
to them saying, “AbooBakr, ‘Umar, ‘Uthmaan, ‘Alee, ‘Talhah, az-Zubayr, Sa‘d, Sa‘eed,
‘Abdur-Rahmaanibn ‘Awf, and Aboo ‘Ubaydahibn al-Jarraah will [all] be in Paradise.

V. Whomever [else] the Prophet (r) testified would be in Paradise we also testify to. For
example, his (r) statement: Al-Hasan and al-Husayn are leaders of the youths in Paradise,
and their father is better than both of them”or his (r) statement to Thaabit-ibn-Qays,
“Indeed he is among the people of Paradise”
VI. Others granted Jannah
A. Black woman who suffer from convulsion – chooses to be patient with her conditions so
as to enter paradise – but ask the prophet to pray that she does not become exposed
B. Rafaya ibn Ku....
C. The family Ammar-ibn-Yassir, - Yassir and Summayah
D. Umm Waraqa (the martyr), - ask to go out in battle so Allah will grant her martyrdom –
Prophet told her to stay home she will die a martyr
 E. Okasha – enter paradise without reckoning. (70,000 people would enter paradise
without reckoning)- He ask the Prophet for him to be among them and the Prophet said
you are from among them
F. Hadith of Bilal ibn Rabah – P heard the sound of your sandals in front of me in Jannah,
G. Al ghamidiyyah – woman - who commit adultery- and became pregnant – she went to
the prophet who told her to come back after the child is born and she came back- then
he told her to keep the child until it is weaned – 2 years- she came back after that time-
then he had her tied and stoned to death and prayed her Janaza -
Umar asked that why P(r) pray for adulteress? He P (r) said: She made such a
repentance that if it were divided among 70 of the people of Madinah it would have
been more than enough for all of them to get to paradise – have u found a repentance
better than the sacrifice of herself to get to paradise.

VII. Point 82: We do not state positively that any Muslim will be in Paradise or Hell, except
regarding those who the Messenger of Allaah (r) designated. But we hope [for We cannot
call all those who die in battle as shaheed)
A. Man who commit suicide when injured in battle – his intention was not sincere
B. Not permissible for us to say so and so will go to Jannah or Hell – we do not have that
authority

VIII. Specific Individuals in Hell

A. Those specified by the Qur’aan to be in Hell are the Prophet’s uncle, AbooLahab (whose
name was ‘Abul-‘Uzzaaibn ‘Abdil-Muttalib), and his wife, Umm Jameel (UrwaabintHarb,
the sister of AbooSufyaan). Soorah al-Masad (111) declares them both to be among the
people of Hell
B. Prophet’s parents – both his mother and father will be in hell
a. Anas reported that a person asked the Prophet (r): “O Messenger of Allaah,
where is my father?” He replied: “He is in the fire.” When the man turned
away, he called out to him saying: “Indeed my father and your father are in the
fire.” (Sahih Muslim, vol. 1, p. 136, no. 398.) The Prophet’s mother was
declared to be among those in Hell in the following statement of the Prophet
(r) narrated by AbooHurayrah
C. Abu Taalib – will get the lightest punishment in hell
D. Ibn Jud-aan – he established family ties and fed the poor, but he never did ask for
Allah’s forgiveness – he will be going to Hell Hadeeth of Aisha (Muslim)

IX. Point 83: We do not excommunicate (takfeer ) any Muslim due to sin nor do we expel him
from Islaam due to a deed.
A. Act of disbelieve versus disbelieve -. Its disbelieve in action, not nullifying your faith
B. No right to declare a Muslim a disbeliever
C. Kawarij – the declared Muslims to be disbelievers based on a sin that they perceived
a. Time of Alee ibn abi Talib engaged in negotiations with Muwaiyah to stop the
blood shed
b. Some of the followers broke away from Alee – there were no sahaba
c. They say the Judgement should be left to Allah – let Allah be the judge
d. They say Alee and his follower were wrong to not let Allah be the judge
e. They declared Alee and his followers to be disbelievers
f. Wage war against Alee and many sahabas were killed
 D. Muttazilites – person who commit a major sin becomes a disbelievers – in this life he is
still treated as a Muslim – do not kill them - but in next life he will end of Hell
E. Issue of the abandonment of salah makes you a disbeliever
i. The bond between us and them is prayer and who ever abandons it has disbelief
ii. What constitutes abandonment – is it out of rejection or out of laziness
iii. Does an act like the disbeliever do
iv. Issue of being lazy vs. belief that salah is not important
v. Majority of scholars – one who abandons his prayer – he does an act of disbelief
– but not a disbeliever
vi. This is an act – Kufr amali (an act of kufr)
vii. Not Kufr from the heart
viii. Declaring a Muslim a non-muslim – makes Muslims kills Muslims and this is a
great sin – this is how Shaitaan gets to the Muslims
F. This belief of Ahlus-Sunnah was opposed by others:
i. The Khaarijites, who claimed that one who commits major sins would remain
eternally in the Hellfire, and
ii. The Mu‘tazilites who claimed that he left faith and entered into a state of limbo
in which he was neither a believer nor a disbeliever, who would remain
eternally in the Hellfire. (SharhLum‘ah, pp. 109-110.)
G. People declare that Muslim rulers to be disbelievers -– leaders – based on the verse
Whoever do judge by the law that Allah revealed is a disbeliever:
a. What has been established by certain knowledge can only be removed by
certain knowledge – so if a person declares that he is a Muslim then that his
declaration what we go by
b. When a person does an action – he may do an action for reasons other than act
of faith – out of weakness, out of fear, out of desire, or it could also be out of
disbelief – so the only way this person becomes a disbeliever – is only if he does
the act out of disbelief
c. It is a lesser form of disbelief – the act are considered sinful act and not actual
disbelief
d.  we do not have the right to declare a Muslim a disbeliever
H. Extreme groups says – we r trying to establish Allah`s laws – say this to justify their
actions
i. Those acts that go against Allah`s laws are wrong
ii. The means does not justify the end - > if you use haram means -> the end is
haram too. For example 9/11. The struggle of the Taliban became evil
iii. Takfeer is dangerous -> it makes Muslims into disbelievers – make their blood
halal, wealth and possessions are halaal
iv. When you do not make bay’a to their Ameer – they declare takfeer on you –like
Jammatul Muslimeen

Module 21 - Hajj and Jihaad Continual Obligations,

Obedience to the Leader, Prayer behind the Corrupt; Loving the Prophet’s Companions including
Mu’aawiyah,

I. Point 84 - We consider Hajj and Jihaad a continued obligation along with obedience to
 Every Imaam, righteous or corrupt, and that Friday Prayer behind [the corrupt] is
permissible.
A. Obligated on every Muslim who has the means to do so
B. Have to have the intention to make hajj – and Allah will reward you for your intention
C. Can achieve it by intention things that u cannot achieve by action
D. Hajj delayed by saving money for dowry for daughters – this is wrong
E. There were times when Makkah was occupied – karamita – extreme branch of Shia,
pilgrims massacred, threw bodies in zam zam – they took out the black stone and kept it
for long time a number of years (23?)
F. Abdulahibnzubayr – hajajibnYusuif (general of Ummayad caliph) was sent to crush him.
The kaba was smashed to pieces, seize of makkah
G. Despite all this - People continue to make hajj – even with the Kabah broken down

II. Evidence for the continued obligation of Jihaad until the Last Day can be found in the
following narration
A. Good will remain in the foreheads of horses until the Day of Resurrection (Bukhari) –
refers to the horses used in Jihad
B. Forbidden to cancel jihad
C. Jihad of tongue, pen or within one family
D. Element of fighting will remain because the forces of evil seek to crush Islam – the
struggle between truth and falsehood remains until the end of time
E. Qadiani – Mirza Jullam Ahmad, bahai, shia – deny jihad
F. There are rules governing jihad – must be followed -> before implemented
G. Status of the ruler (corrupt or not) does not determine whether jihad is legitimate or not
H. Done by state order - It’s the Islamic scholars who determine jihad – not just a small
group of people should declare Jihad
I. Jihad has it rules
J. P (s) did not declare those who did not do jihad (had the ability to ) out of the fold of
Islam – he boycotted them but eventually forgive them
K. If Jihad is declared by Muslims scholars – then it become obligatory on Muslims to fight
L. Jihad sixth pillar of islam – this is incorrect. Islam has 5 pillars

III. Obedience to every Imaam, righteous or corrupt, and that Friday Prayer behind [the
corrupt] is permissible.
A. To maintain the unity of the Muslilms
B. Example of Waleed ibn Utkba (Caliph Uthman half brother)– led then in Fajr under the
influence of alcohol praying 4 rakaat . Uthman ibn Afwan had him lashed for this – the
companions prayed behind him
C. Hajjaj led the prayer – the Muslims prayed under him although he killed Abdullah
ibnZubayr – The companions prayed behind him
D. These include praying behind an Imam of bidah – u can pray behind them
E. Hanafi took position at one time cannot pray behind a shafi’i
F. These position break up the ummah – cause pple to go pray in their homes
G. However if u have the choice, u pray behind the Imam of sunnah
H. Three views:
i. Imaam at-Tahaawee said:
We do not believe in revolt against our leaders and rulers, even if they commit
injustice, nor do we pray against them or defy their orders. On the contrary, we
 believe that obedience to them is a duty and a part of our obedience to Allaah,
so long as they do not order anything sinful. We pray for their safety and piety.”
(Commentary on theCreed of at-Tahawi, p. 337.)

ii. IbnAbil-‘Izz:
“As to the rule that we should obey those in authority even if they are unjust, it
is because the evil that would result from revolting against them would be many
times worse than the evil which resulted from their injustice. In fact, by
patiently bearing their injustice we atone for many of our misdeeds and add to
our rewards, for Allaah has only inflicted them upon us on account of our
misdeeds. The rule is that the recompense of an act is in accordance with the
act itself.” (Commentary on the Creed of at-Tahawi, p. 339)

iii. IbnTaymiyyah said,

“Where the adverse effects of enjoining the good and forbidding evil outweigh
its benefits, it is no longer what Allaah has instructed. It must not be done
even if it means abandoning a duty and committing a sin. The believer should
fear Allaah when he deals with the servants of Allaah. He is not accountable for
their guidance. This is what was meant by the Qur’aanic verse, “O believers, you
are responsible for your own souls. He who goes astray cannot hurt you if you
are rightly guided.” (Soorah al-Maa’idah, 5: 105)
I. Many people of innovation,
i. who follow their desires,
ii. set themselves up as enjoiners of good and forbidders of evil,
iii. Jihaad and so on, causing more harm than good.
iv. This is why the Prophet (r) commanded that the injustice of leaders be
tolerated, and forbade us from fighting them as long as they maintained
regular prayers

IV. Point 86 & 87– status of companions - It is from the Sunnah to take the Companions of
Allaah’s Messenger (r) as friends, to love them, to mention their merits, to ask Allaah’s
mercy for them, to seek forgiveness for them, and to abstain from mentioning their sins
and the conflicts which occurred between them, believing in their superiority and knowing
their excellence. Allaah, Most High, said: Surah Hashr vs. 10
o Our Lord! Forgive us and our brothers who preceded us in Faith
o Do not put our hearts any hatred against those who have believed
o Surah al-Fath 48:29 Muhammad is the Mesenger of Allah. And those who are with him
are severe against disbelievers and merciful towards each other....
o Ibn Qudama said that it is part of the creed that we love the companions of the Prophet
o We should train our children to love the companions
A. People of shia hated the sahabas (that is why the created the own believes – by
accepted the 12 Imams)
B. Those closest to the P (s) should be the most loved – the followed the prophet when
people rejected him. They supported the Prophet
C. “To love the Ansaar is a sign of eemaan.” Hadeeth
D. The companions of Muhammad (r); they were the best of this Ummah, the most
righteous at heart, the deepest in knowledge, and the least extreme. [They were] a
 people chosen by Allaah to be companions of His Prophet and to implement His deen
(religion).
E. There is also a narration found in at-Tirmithee in which ‘Abdullaahibn al-Mughaffal
quoted the Prophet (r) as saying, “O Allaah, O Allaah, my companions. Do not malign
them after me. Whoever loves them, loves them as a part of his love for me; and
whoever hates them, hates them as a part of his hatred for me. Whoever displeases
them displeases me, and whoever displeases me displeases Allaah, and whoever
displeases Allaah exposes himself to His punishment.” (Sunan at-Tirmithee, al-Manaaqib,
no. 3862,Musnad Ahmad, 4: 87, 5: 54 & 57, SunanIbnAbee ‘Aasim, no. 992) 
a. Love of the companions = love of the Prophet
b. Mention their merits – speak well of them – educate the generation – the
young people should know about them
c. Ask forgiveness for them
d. Abstain from mentioning their conflicts between them
F. Do not revile the companions of the Prophet – seek forgiveness for them -
G. Sign of a bad dawah – call pple to hate Muslims ->salafipublications, triod
H. People who burnt Ibnhajr works – b/c he made one mistake in his ruling - a sign of
deviation
I. As a companion of the P (s) (the woman who committed adultery) – look at the
repentance she made -> we need to love her for this.
J. Islamic law does not stand on circumstantial evidences
K. When studying – we come across conflicts – don’t focus on it and use it as a basis to
attack the sahabas- Aisha in battle with Azzubair, Talha -> ended in conflict against Ali -
> Ali was in the right - > wanted to find out who murdered Uthman. Forces within Islam
wanted to promote conflict -> launched an attack. Don’t make it a basis for hatred for
Aisha (Azzubair and Talha both died in the battle)
L. Another conflict ->Muawiyah vs. Ali – the shaias hated Muawiyah for this
M. Later on IbnQudaama said, Muawwiyah was the uncle of the mother of the believers
ibnMasood:
i. Whoever among you plans on pursuing a matter, then he should pursue [the path of] those who
have passed [i.e. the Companions]. For indeed those who are living are not safe from fitnah.
Those are the companions of Muhammad (r); they were the best of this Ummah, the most
righteous at heart, the deepest in knowledge, and the least extreme. [They were] a people
chosen by Allaah to be companions of His Prophet and to implement His deen (religion). So
ascribe to them their rightful virtue, follow them in their tracks, and hold fast as much as you
are able to their characters and deen. For indeed, they were upon the straight guidance.”
(Reported by Ibn ‘Abdul-Barr in Jaami‘ al-Bayaan (2:97), and Abu Nu‘aym in al-Hilyah as a
statement of Ibn ‘Umar

ii. “Indeed, Allaah looked into the hearts of the slaves and found that the heart of Muhammad (r) is
the best of the slaves’ hearts. So He chose him for Himself and sent him with His message. Then
he looked into the hearts of the slaves after the heart of Muhammad (r) and found the hearts of
his companions the best of the slaves’ hearts. So he made them the ministers of His Prophet
fighting for the sake of His religion. So whatever the Muslims view as good, then it is good in
Allaah’s sight, and whatever they see as evil, then it is evil in the sight of Allaah.” (Reported by
Ahmad (1/379) and others, and it is hasan, i.e. authentic.)

Shakyh ibn-Uthaimeen:
 This occurred out of their interpretations and ijtihaad, each of them believing that he is on the
truth. And we cannot possibly say that ‘Aa’ishah and az-Zubayribn ‘Awaam fought ‘Alee, may Allaah be
pleased with them all, while they were believing that they were wrong and that ‘Alee was on the truth.
But their believing that they are on the Truth does not necessarily mean that they were correct. And if
they were incorrect, we know that they surely did not proceed in this affair except out of ijtihaad. And it
was authentically reported that the Prophet (r) said, “If a judge makes a judgment and makes ijtihaad
and is correct, he has two rewards. And if he rules and makes ijtihaad and is incorrect, he has one
reward.” So we say: They were mistaken, out of ijtihaad, so they have one reward…And as for what we
deen Allaah with, is that whatever took place amongst them was a result of ijtihaad. And if a person
errs in his ijtihaad, then he is pardoned and forgiven. As for our stance regarding them: then what is
obligatory on us is to refrain from that which occurred between them. Why should we take their actions
as a cause of insulting and cursing, slandering them, and hating one other? What is required of us
regarding these affairs is to be silent regarding what took place between the Sahaabah, and to not
look at the news and history regarding these matters, except if it is absolutely necessary revision or
study.” (Sharh al-Aqeedah

The best of generation is my generation then those in the following generation, then those in the
following generation....

V. Point 87 - “Do not curse my Companions. For if one of you gave in charity the equivalent
of Mount Uhud in gold, it would not reach the equivalent of a handful of what they gave
or half of it.”
A. this is the case concerning those who embraced Islaam after the Treaty of al-
Hudaybiyyah and before the conquest of Makkah, are looked as superior to those who
came after
B. Khaalidibn al-Waleed - embraced Islaam along with others after the treaty of Al
Hudaybiyyah and he spoke ill of Abdur-Rahman ibn Awf - and then the Prophet said –do
not curse my Companions....” (Commentary on the Creed of at-Tahawi, pp. 430-1.)

Do not abuse the Companions of Muhammad (s) An hour of their life with the prophet was better than
forty years of your deeds now.

Rulings on Abuse of the Companions

– Maligning the Companions may be divided into three categories
1. To malign them – to say most of them become disbeliever – or that majority of them were sinners –
this is a statement of disbelief –(Many Shias say most of the companions disbelief – because of this
the scholars say that the Shais have disbelieved)
2. To malign them by cursing them – some scholars say this is enough to make you a disbelievers
a. Other scholars say this person could be punished
3. To use negative terms – calling them coward, stingy – such a person should be punished

Module 22 - The Wives of the Prophet (sas)

I. Point 88 - It is also from the Sunnah to be pleased with the wives of Allaah’s Messenger (r),
Mothers of the believers, purified and innocent of every evil. The best of them was
Khadeejah bint Khuwaylid and ‘Aa’ishah as-Siddeeqahbint as-Siddeeq who was declared
innocent by Allaah in His Scripture, wife of the Prophet (r) in this life and in the next life.
 Whoever slanders her with what Allaah has declared her innocent has disbelieved in Allaah,
the Magnificient
A. “The Messenger is closer to the believers than themselves and his wives are (as) their
mothers.” (Soorah al-Ahzaab, 33: 6)
B. This great station and rank - Motherhood of the Believers
C. “O wives of the Prophet! You are not like any other women.” (Soorah al-Ahzaab, 33: 32)
D. They were unlawful for marriage.
i. In terms of honour, respect and veneration,
ii. It was not permissible for them to be alone with them/non-Mahrem.
iii. However, the prohibition of marriage to them did not extend to their daughters
and sisters, according to the scholarly consensus.”
E. Sauda requested that P (s) not divorced her – giving up her night for Aisha – so that she
can be his wife in this life and the next life – the Prophet affirmed this
F. Um Salama – one of the top 15 hadith narrators
a. She was the first female to migrate to Madinaah
b. Last of the mothers of the believers to die – died year 61 AH
G. Zainab-bintJash – break 2 taboos – marry cousin, marry wife of former adopted son. Son
is not allowed to marry divorced wife of father
H. Sofiyya bin Juwaish – Jewish – marry after accept Islam
I. Asmaa bint an-Numaan – divorced wife of the prophet – she had a disfigurement that
the prophet was not informed about
a. He annulled the marriage because he was not informed about this before
marriage
J. Umayyah bint an Numaan – she was tricked by the other wives – into saying that “I seek
refuge in Allah from you” to the Prophet – so when she did this the Prophet sought
refuge in Allah from her. (another divorced wife)
a. This shows that on the wedding night it is permissible to send the wife back to
her family – prior to having relation with her.
K. Umayyahbint an-Nu‘maanibnSharaaheel al-Juwayniyyah. He divorced her because she
was tricked into saying “I seek refuge in Allaah from you,” by the other wives.
L. Maria, the copt. She was the mother of Ibraheem – the Prophet’s son. Solar eclipse
when the child was born.
a. Difference of opinion as whether she was she a wife or slave woman
(concubine) who had a child of her master.
b. General position that she was Umm walad (mother of a child of the Prophet)

Khadijah bin Khuwaylid – the Prophets first wife

• She proposed marriage to him – they married
• He stayed married to her alone – until her death
• Mother of all the children that lived (Ibraheem was from Maria – died very young)
• She was 15 years older than him – (the prophet was 25 when he marry her)
• Remained the favourite wife of the Prophet
• Aisha was jealous of her – of all the wives of the Prophet I was only jealous of Khadija
 • Whenever the Prophet slaughtered a sheep he would say send it to the close friend of Khadija
so Aisha was annoyed with him one day and said that it is only Khadija that remains in your
mind, and he replied that “Her love was nurtured in my heart by Allah Himself” Hadeeth
• She was the first to accept Islam – the first of the believers
Aisha bint Abee Bakr as Siddeeq
• The only virgin he married
• She was 6 years old when the P (r) married and 9 years when the marriage consummated
• At the time when this marriage occurred – it was not abnormal – it was accepted in Arabia and
around the world.
• The Catholics – Joseph was 90 years old when he marry Mary who was supposed to be 13 years
at that time – this is according to their scriptures – not correct according to Islam
• Now people mature at a later age – previously people mature earlier
• By the time the girl reach puberty at age 9, 10 – the girls becomes a woman – puberty is the
dividing line between a girl and a woman. Islam is a natural religion
• Considering number – the age varies from country to country – for consensual sexual
relationship
• The fourth most prolific narrator of hadeeth
• Major figure in Islamic knowledge
• The Prophet died as he lay in Aisha’s lap
• Revelation came to the Prophet while he was on her bed
• Died in the year 58 AH

II. “Allaah only wishes to remove evil deeds from you, O members of the Household and to
thoroughly purify you.” (Soorah al-Ahzaab, 33: 33)
A. Purify from major sins/evil –
B. All of Adams descendents make mistakes – example of Aisha in the battle of the camel
with Ali – it was a mistake.
C. Allah declare Aisha’s innocence – whoever slanders her after the fact that Allah has
declared her innocence, has disbelieve in Allah
- Addressed to the shia -They reviled her- they have poems condemn her
- ‘Aa’ishah as-Siddeeqah-bint as-Siddeeq, may Allaah be pleased with them, was
foremost among them in this blessing and was the most fortunate, and the most
favoured with this mercy. For, never did revelation come to the Messenger (r) on a
woman’s bed except hers.” (TafseerIbnKathir, vol. 7, p. 683
III. The household of Prophet (Surah Azhab vs. 33
A. included the wives – UmmSalama and rest of wives
B. Not only Ali, Fatima, Hassan &Hussain -> as the Shias claim – false claim

Wives of the Prophets

• Righteous - Respect them
• Human – honour them – treat them like how we treat the sahaba – they can make mistakes
• All of his wives were previously divorced except for Aisha
• They convey the message to us
• Prophet left behind the sunnah of marrying divorcees, widows
 IV. Point 89: Muawiyyah – legitimate caliph – uncle of the believers
A. His sister (Umm Habeebah) was one of the wife of the Prophet
B. Uncle of believers – difference of opinion with the scholars to use this terminology
C. One of the scribes of revelation – scribe for the Prophet
D. Hassan gives caliphate to Muawwiyah. He was not poisoned by Muawwiyyah as the
Shias claim – self inflict wounds – major role in their worship. Hasan died a natural
death
E. We love Muawwiyah
F. The Shias and Kawarige /Mutazilah hate him

Module 23 - Obedience to the Rulers

I. Muawwiyah
Point 89- Mu‘aawiyah is an uncle of the believers, a writer of revelation and one of the
Muslim Caliphs – may Allaah be pleased with him.
A. is an uncle of the believers – don’t try to promote it as a title – bidah, no harm to stress
the importance
B. Why Ibn Qudaama used this phase? B/c Muawwiyah was reviled by later generations –
by the Shias. Muawwiyah was the founder of the Ummayad caliphate
C. Was one of the writers of revelation – who was not exposed by Allah -> proof that he
was righteous man
D. He is among the sahabas – should not be attacked
II. Point 90 - It is Sunnah to hear and obey the Imaams and Ameers of Muslims, the righteous
among them as well as the corrupt, as long as they do not command the disobedience of
Allaah. For no one deserves obedience [if it involves] disobedience to Allaah
A. Ibn Uthaitmeen says the caliphate comes into being by one of three ways:
1. A clear statement of appointment from the previous caliph as in the caliphate
of ‘Umar ibn al- Khattaab which was based on a statement from AbooBakr.
2. The gathering of the people of authority, whether they are specified by the
previous caliph as in the case of ‘Uthmaan’s caliphate or non-specified as in the
case of Aboo Bakr and ‘Alee.
3. Force and conquest as in the case of ‘Abdul-Malik ibnMarwaan when he killed
Ibnaz-Zubayr and the caliphate became his.
B. The appointment of Yazeed-ibnMuawwiyah was legitimate. => point which Shia
disagree – Hussain was killed by Yazeed
C. Hussain did not agree with Yazeed.
D. Iraq invited him (Hussain- the Prophet’s grandson) to revolt against Yazeed
1. His family warned him not to go
2. b/c the people of Iraq was not trust worthy and likely to betray him
3. but he still decided to go
E. After Yazeed died – period of confusion
1. Abdullah ibnZubayr – was chosen by pple around Makkah as Caliph
 2. Also a descendant of Yazeed was also nominated
3. 2 contending caliphs
4. Marwan imposed his rule over the ummah – killing Abdullah ibnZubayr
5. Took over the caliph – establish the caliph
F. What should the Muslims do now – once a new caliph is in?
1. To fight against new rule is wrong
2. “O ye who believe! Obey Allah, and obey the Messenger, and those charged with
authority among you. If ye differ in anything among yourselves, refer it to Allah and
His Messenger, if ye do believe In Allah and the Last Day: that is best, and Most
suitable for final determination.” (Soorah an-Nisaa’, 4: 59)
a. obedience to Allah and the Messenger is primary
b. Obedience to ruler is secondary/conditional - as long as command of ruler does
not go against Allah’s rule
c. “Listening and obedience is an obligation on a Muslim in what he loves and
dislikes as long as he doesn’t command disobedience. If he is commanded to do
disobedience, no listening or obedience is required.”(Bukhari, vol. 4, p. 128 –
This is a basic principle
d. No obedience is due to a ruler if he command disobedience to Allah
e. Lesser of two evils – to obey ruler if disobedience to him will create more fitna
and more harm – obey ruler to prevent a greater harm (even if it means disobey
Allah) – once what u are asked to do does not involve harm to people
f. As long as leader did not ask you to harm people – (chemical Ali – if he disobey
Saddam he would lose his life and his family will be punished – but what he was
asked to do – to drop gas on people that killed hundreds of people – he should
not have obeyed the ruler in this case)
g. Leader command to disobey Allah - Between you and Allah and the ruler and
the pple
h. General principle – rulers are to be obeyed even if they are corrupt
G. “The best of your rulers are those whom you love and who love you, who invoke God’s
blessings upon you and you invoke His blessings upon them. And the worst of your
rulers are those whom you hate and who hate you, and whom you curse and who curse
you.” It was asked: “Shouldn’t we overthrow them then?” He replied, “No, as long as
they establish prayer among you. Mind you, one who has a governor appointed over
him and finds that the governor indulges in an act of disobedience to God, he should
Condemn the governor’s act in disobedience to Allaah, but shouldn’t withdraw
himself from his obedience.” (Sahih Muslim, vol. 3,,
A. Condemn by writing to him – not to revolt on the streets – this is rebellion.
Communicate to him directly
B. We do not believe in revolt against our leaders and rulers, even if they commit
injustice, nor do we pray against them or defy their orders. On the contrary, we
believe that obedience to them is a duty and a part of our obedience to Allah s long
 as they do not order anything sinful. We pray for their safety and piety. – Imam at-
Tahawi
C. IbnAbil-‘Izz in his commentary:
a. we should obey those in authority even if they are unjust,
b. The evil that would result from revolting against them would be many times
worse than the evil which resulted from their injustice.
c. By patiently bearing their injustice we atone for many of our misdeeds and add
to our rewards, for Allaah has only inflicted them upon us on account of our
misdeeds. The rule is that the recompense of an act is in accordance with the act
itself.” (Commentary on the Creed of at-Tahawi, p. 339.)
H. if u r evil – u get evil rulers
I. Allah will not change the condition of a people until they change themselves
J. “Give them their rights and ask Allaah for your rights.” – not to insist on your rights
d. Don’t seek your right if it will cause bloodshed
K. Mutazilah’s belief
a. To enjoined on what is right and forbid what is wrong
b. Whatever the costs
c. believe that fighting the Imaams is one of the foundations of their faith.
d. Revolt and fight against the imams
L. Listen to the Ameer and carry out his affairs
a. “There will be leaders who will not be led by my guidance and who will not adopt
my ways. There will be among them men who will have hearts of devils in the
bodies of human beings.”

Evidence from Allah –the scholars will make that ruling on the individual based on what he has said/
done – open disbelief

Amish people – sect of Protestant (Christian) – reject the evil /moral change in society and they also
reject changes in technology – as Muslims we don’t fall into that trap – we don’t have to reject
technology

Natural sunnah: things the Prophet did because it was of the 14 century – we do not necessary have to
follow

Legal sunnah: Sunnah which has the legal impact – this is what we have to follow

Obedience to leaders does not mean that obedience to non- Muslim leader and those who prohibit
openly what Allah has ordained.

Module 24 - Boycotting People of Innovation

Islamic and non-Islamic Sects, Scholars of the Math’habs, Reasons for their Differences, Their Position
regarding differences, Taqleed, IbnQudaamah’s closing Du’aa
I. Point 92 - It is Sunnah to boycott the People of Innovation231 and avoid them,232 to
abstain from argumentation and debate with them about matters of religion,233 to
refrain from reading the books of innovators234 and listening to their talk, for every
innovation in religion is bid‘ah (a cursed innovation).
A. Rejected being in contradiction to sunnah  rejected by the Muslims  show this
rejection by boycotting them
B. When we know bida exist – we avoid that
C. We also need to look at the consequences of boycott
i. Ibn Qudaama from the 12th century, living in Muslim state -> major innovations
ii. At that time Muslims were majority
iii. When We need to look at the value of boycotting them – if the innovators are
the majority
D. Sh al Albani advise:
i. Today is different. Today it is not suitable to boycotting
ii. We call on the way to Allah in wise preaching – to boycott cause more harm
that it benefits
E. There r some circumstances where boycotting maybe applied
i. family situation -> intro bidah
ii. boycott to isolate from family
iii. can be of some benefit
F. “…Loving one who oppose Allah and His Messenger” – Mujadalah 58:22
i. General principle– is req to boycott those who innovate
ii. Salafi groups split up
II. Abstain from argumentation and debate in matters of religion
A. To bring truth to that person of bidah
B. Avoid reading their books or listening to their lectures – this has to do with people of
major innovation –
a. An act of disbelieve does not make a person a disbeliever similarly an act of
bidah does not make a person one of bidah (an innovator)
C. To listen to their lecture is dangerous for those who don’t have sufficient b/ground
D. Study their books -> to have the know so not fooled by them - to be acquainted with
their belief so as to refute them
E. Imam An Nawawi wrote a book in defence of celebrating the Prophet’s birthday – this
does not make him an innovator – he made a mistakes
F. Major innovator – those involve in it and is promoting it
III. Point 93 – the main characteristics of the pple of bida
Everyone characterized by other than Islaam and the Sunnah is an innovator, like the
Raafidites, Jahmites, Khaarijites, Qadarites, Murji’ites, Mu‘tazilites, Kurraamites, Kallaabites,
and those similar to them. These are sects of misguidance and factions of innovation – may
Allaah give us refuge from them.
- Once the sect has taken another name or people have identified themselves by other
names
- Avoiding them – avoid innovation
 - Shi’its (Raafidites) – they want to come together as one – they are not prepared to give
up any of their unacceptable beliefs  they want the people of the Sunnah to
compromise. – the have been leader of making this call – using it to promote their
beliefs
- The name themselves Shi’its – but they are raafidites (rejectors)  they rejected Zayd
ibn Alee because he spoke good about Abu Bakr and Umar (ra).
- Kurraamites and Kallabites – they don’t exist anymore
- Khaarijites – they exist in Oman called the Ibadites (branch of Khaarijites)- some also in
North Africa. The ibadites dominate the legal system (judges, imam) – they pray with
hands on sides but not shi’its
-
-
IV. Point 94 - As for a leading scholar in the secondary principles of the religion, like the
Four Denominations they are not objectionable. For differences in secondary legal issues is
a mercy, and those who differed in them are praised in their disagreements, rewarded for
their rulings based on ijtihaad (independent judgments), their disagreements are a great
mercy and their agreement is irrefutable evidence
A. Four denomination refers to Maalikites, Hanafites, Shaafi‘ites and Hambalites
B. Their differences did not create splitting
C. Disagreement among my nation is a mercy – this is not a hadeeth – fabricated
D. Disagreement forbidden – Quran
a. Surah Anfal 8:46– Do no dispute among yourselves and cause your own failure...
b. Surah Rum –Ch 30 vs 31 -32 – Do not be like idolaters who split up their religion
into sects, each one happy with what they had
c.
d. Surah Hud - Ch 11 vs 118-119 If your Lord had so willed, He could have made
mankind one people, but they will not cease to dispute, except those on whom
your Lord has bestowed His Mercy  those save from dispute will get Allah’s
Mercy
e. Hold fast to the rope of Allah together and do not split up Ch 3:103
f.  Never glorified differences – not a blessing
E. Utaymim statement; those who different are praised in their disagreement  to
remove blame from the disagreement – because he had made ijitihaad and is praised
for his ijtihaad for seeking the truth  praised for Ijitihaad not praised for the conflict
F. The secondary principles (furoo‘) linguistically mean, “what is based on something
else,” and technically it refers to matters not directly linked to ‘aqeedah like issues of
purification (tahaarah prayers (salaah), etc. Differences in them are not blameworthy as
they are a product of sincere intentions and ijtihaad, and not desires and fanaticism as
they occurred during the era of the Prophet (r) and he did not condemn it. For example,
in the following case of the Battle of BanooQurayzah
G. Hadith -> “If a judge strives his utmost and makes a correct ruling, he receives two
rewards, but if he strives and errs he still receives one.” (Sahih Al-Bukhari, vol. 9, pp. 330
 The person is praised for ijtihad not praised for the difference

Reasons for differences in scholars

1. Evolution of Fiqh Ch 6
2. Word difference – same word has two meaning
3. Literal and figurative meaning – a word had a literal and a figurative implication (eg. Making
tayamum after “touching women” – some scholars interpret this as sexual relation, others say
literal touching- any touching)
4. Grammatical meanings
5. Narrations of hadeeth – some hadeeth available and some not available in that area
6. Weak narrations of hadeeth – some choose weak hadeeth
7. Some choose not to use weak narration while other use Qiyas
8. Some scholars set conditions to accept hadeeth
9. Minor methodology that causes differences
Differences that cause split  evil differences – when Salaah split up – pray behind only their own
imams
Rewarded for doing Ijtihaad – if Ijitihadd is correct  get 2 rewards. If ijitihaad wrong  get one reward

V. Differences among the sahabas

A. Their differences were, for the most part, natural and unavoidable.
B. Did not create splitting in ranks
C. Ali and Aisha – over a minor Fiqh issue but the consequences were major
D. Muawaiya and Ali – again consequences major
E. Due to different reasoning abilities – seen in their interpretations of Qur’aanic verses
and hadeeths.
F. Other causes - impossible for any individual Sahaabee to be aware of all hadiths -> so
wrong decisions were made where information was lacking.
G. These mistakes were not intentional.
H. They readily corrected their wrong decisions when authentic information or more
relevant evidence becomes available.
I. This willingness to cast aside wrong decisions in the search for truth that excludes these
conflicting rulings from the category of accursed disagreements

Ubayy ibn Kab and Ibn Masood – differ over the performance of salaah in a single piece of cloth – Umar
got angry and said that ...Ubayy is correct and Ibn Masood should desist. If I hear anyone disputing
about this matter after this point, I will deal with him (Ubayy said it was ok to pray in single cloth)

After battle of Ahzab – Prophet instructed the companions to go to Banu Qurayzah – the time for Asr
came – some prayed and others did not because of the Prophet statement – When they informed the
Prophet he did not scold them

Our Differences
• We are not the same like those who came before – we will be cursed if we allow our
differences to split up ranks
• The sahaba still kept their ranks together even when the differ not like today
 • Their (my nation) agreement is irrefutable evidence
• Prophet statement - “My nation will not agree on misguidance” – truth lies when nation
are together – ijma – consensus – when the scholars taken a position then we should go
with it

VI. Point 95 - The Dua

We ask Allaah to protect us from innovation and turmoil and bewitchment, and to keep us
alive following Islaam and the Sunnah, and that He makes us among those who follow the
Messenger of Allaah (r) in this life and gather us in his group after death, by His mercy and
grace. Aameen.
This is the end of the creed, all praise is due to Allaah alone and may Allaah’s peace and
blessing be upon our master Muhammad, his family and Companions

Dua
• To protect us from innovation and turmoil and bewitchment
o Yoga, some martial arts and other healing methods – that has some kind of spiritual aspect
of it – we have to leave them and their philosophy
o Take the external aspect – like karate – shee – this is some internal force
o Yoga – chakara – internal force
• Bewitchment – magic – using the Jinn
o The Prophet was affected with this – so we need to seek refuge in Allah from it
• Make us among his followers in this life and gather us in his group after death –
o Both is important – as we may appear as his followers in this life but could be turned away
from the pond – the Prophet will be told you do not know what they did after you left

ISLAMIC ONLINE UNIVERSITY Module 25

Module 25 - AQD 102 - Final Study Questions

From midterm study questions:

57. Define faith (eemaan) from the Islamic perspective with examples of each element of the
definition.
• Statement of the tongue – la –illah – illah- lah
• Actions by the limbs – making rukh, sajjdah etc.
• Affirmation of heart – belief in Allah, His angels and all other belief

58. Identify the sect and its beliefs which Ibn Qudaamah’s section on faith refutes.
• Murjia aqueeda he refuted
• 3 types of Murjia – Jahmi, Qarameeya and Fukaha
• The beliefs of Murjia – Imaan does not consist of actions
• Jahmi – merely knowledge alone
• Qarameeya – profess with tongue – not belief in heart
• Fukaha - Belief in heart and profession on tongue
59. Explain the meaning, literal and technical, of the terms israa and mi‘ raaj.
• Israa – journey by night – journey from Mecca to Jerusalem (Al Quds)
• Miraaj – elevator – lift something up – the vehicle which took the Prophet from Al Quds
into the heaven and in the presence of Allah

60. Why did Ibn Qudaamah mention these terms, why did he mention that the ascension
took place during waking and what proof did he use to confirm it?
• Ibn Qudamaa quote: It is obligatory to belief in everything … - know it is true whether
we understand it or not
• Quraysh rejected it when the prophet informed them about it - the prophet related to the
Quraysh as a physical journey. Had he related it as a dream, they would not have
rejected it – dreams are believable
61. Briefly explain the significance of the israa and mi‘ raaj ?
• 2 main points
• Strengthening the prophet – several event had occurred around the same time – a series of
set back and trials – death of Khadija, and Abu Talib. To prepare him for the difficult
stage of prophet hood still to come
• Truth of Prophethood – miraculous journey – proof to show his people that he has been ..
by Allah. Accurate description of Masjid al Aqsa, its surrounding prove to them that he
was indeed a Prophet of Allah

62. Discuss why Ibn Qudaamah mentioned the hadeeth of Moses and the Angel of death
• To affirm that this hadeeth is part of the muslim creed
• Some of the muslims denied this hadeeth – for a prophet to slap an angel

1. Discuss the status of the hadeeth about Moses slapping the Angel of death.
High level of authenticity, mentioned in Bukhari& Muslim and other books

2. Identify the reason deduced by scholars for why Moses slapped the Angel of Death.
He did not realize that the man who came was an angel. He submitted when he returned
He reacted just like how any human will react to another human. Had he know that the man
was an angel he would not have slapped him

3. Define the name Dajjaal literally and Islamically.

Taken from word dajala – means to deceive
Literally – the deceiver
Islamically – the antichrist which will appear at the end of time

4. When did the Prophet (r) teach his followers to seek refuge from Dajjaal?
In daily salah – dua prophet used to teach his companions like how he used to teach them the
Quran
Qadar – qadariyah, jabariyah
Asmawasiffat – mutazilah
 Murjiah – is a group that opposed Ahlulsunnahwajama – in terms of eman

5. Give three proofs which show that Dajjaal is a human being and not symbolic.
a. Description of his eye – blind in right eye, floating grape, unstable and left eye have film
b. Forehead will be prominent – neck white
c. short stout young man, back hunched, wkFeet widely apart

6. What did the Prophet’s (r) companions ask him when he informed them that Dajjaal would rule
for 40 days, the first of which would last for a year?
O Messenger, how will we figure out the times for prayer (when 1 day will be like 1 yr)
P( s) said to estimate it

7. What is the meaning of the verse, “There is none from the People of the Book, except will
believe in him (Jesus) before his death”?
The period when Esa return – those living at that time will believe in Esa, until they follow one
religion of Ibraheem

8. Who will be the Imaam of Muslims during the time of Jesus’ descent?
Mahdi

9. On what basis will Prophet Jesus rule the earth for forty years?
Based on the Quran – follow and abide by the Shariah of Muhammad – he will not come with
anything new

10. What will occur throughout the earth during Prophet Jesus’ rule?
Life will be blessed, sky will rain, if u throw a seed on a hard stone – it will grow.
There will be no hatred – animals will be harmless
No animosity or hatred
World will be full of peace
Only Allah will be worshipped
Allah will destroy all religion except Islam
Will remain on earth for 40 years
When he dies Muslims will make the funeral prayers for him

11. Briefly explain who are the Gog and Magog.

Human beings - Held behind a wall built by dhulQarnine, when released will cause rampage and
carnage

12. How will Prophet Jesus and his followers defeat the Gog and Magog?
Prophet Esa will pray to Allah and then Allah will send worms -
By worms which will attach themselves to the necks of the Gog and magog and they will be
destroyed

13. Who is the Beast that is one of the signs of the Last Day and what will it do?
Beast with long thick hair- front undistinguishable from back
Warn pple of the nearness and the punishment

14. What event will occur when the sun rises from the West?
Skip – repeated Q. 16
15. Discuss the reasons why Allah did not give Prophet Jesus power to defeat the Gog and Magog.
Proves that Jesus is not all powerful as the Christians say – no Divine characteristics
Show people the reality of Jesus – he is a human being – power limited to what Allah allows him
to do
16. Discuss what will occur when the sun rises from the West.
Pple living at this time – will have eman
Eman will not benefit a person if he did not believe before then – it is too late to belief

17. Briefly explain why IbnQudaamah referred to the punishment and pleasure of the grave as
being truth.
b/c many diff sect deny the punishment of the grave – because they could not witness it or goes
against their logic

18. Identify the evidence which IbnQudaamah used to prove the reality of the punishment of the
Grave.
Punishment of grave is true
P (s) would seek refuge from it and ask us to seek refuge from the punishment of the grave
(Seek refuge from punishment of Hell, torment of grave, refuge from Dajjal)
19. Identify the angels involved in the questioning in the grave and blowing the horn.
Munkar & Nakeer – Questioner in grave, Israfeel – blow trumpet

20. Who is the first to be resurrected?

Prophet - P(s) – I will be the best of ...

21. Discuss how many times the horn will be blown and what will happen with each blowing.
2 times:
1st – blowing of shock – stunned – Sura Zumar
2nd blowing of resurrection – sura Yasin

22. Briefly explain with evidence who will be included in the gathering at the time of resurrection.
All created beings will be gathered – jinns, angels, animals, birds, human
Sura AnAnaam – not a single living creature on earth.... then to their Lord will they all gather

23. What is the significance of people being resurrected barefooted, naked and uncircumcised?
Allah has the power to bring people back to life the way they were created – Ambiyah
And I created you the first time and I will repeat it – Surah Ambiya
24. Briefly explain why the hadeeth stating that people will be resurrected in the clothes they die
is interpreted and how it was done.
Resurrected in the clothes they die – clothes will disintegrate – naked at assemble; will be given
clothes of Paradise or Hell clothes - refer to their deeds

25. During the standing, people will be submerged in their sweat according what criterion?
According to their deeds – some up to knees, some up to waist

26. Mention the five things people will be asked about before they will move from their places of
standing
a. His life and how he spend it, his youth and how he waste it, wealth – where he obtain
it, and where he spent it and what he did with his knowledge
27. Identify three types of intercession unique to Prophet Muhammad (r).
i. 1st and greatest intersession – kubra – exclusive priviledge – granting of relief
from the gathering
ii. Intersession for those whose deeds r equal
iii. pple who were ordered to go to hell – b/c of intersession will be spared hell fire

28. Discuss why the interpretation of the balance as a symbol of justice is incorrect.
Mutazilah called the scale symbol of justice. Balance is real, will set up onYQ to weigh deeds

29. Explain what the first deed to be judged will be and how the judgment will be.
Salah – if it is good -> all is good. If corrupted – all deeds will be corrupted
30. What is the first issue between human beings that will be judged and why?
Murder – b/c 1st major sin committed on earth – Cabil – Adam’s son

31. What is the ruling concerning the flying of books into people’s hands mentioned by Ibn
Qudaamah?
Only Allah knows how the books will be received in the hands of people

32. What are the three things which will be weighed in the scales?
Deeds, the book of deeds, person himself

33. What is the name of the Prophet’s pond and is it unique to him?
Al kauthar – exclusive and unique to him

34. Identify the reason why people will be blocked from the Prophet’s Pond.
Apostate, innovated, corrupt, evil people- who killed the people of truth and humiliated them,
who publicly announce their major sins

35. What is the bridge and where will it be set up on the Day of Resurrection?
Over hell – to cross over to Jannah
36. Identify the position of the Khaarijites and the Mu‘tazilites regarding those who enter Hell.
Kharijites – all who enter hell will remain forever – believe Muslim becomes disbeliever if he
commits a major sin
Mutazillites – Muslim who commit sin are in middle position – not Muslim nor Kafir – laws of
Islam apply in this world but in Hereafter will go to hell fire forever

37. Briefly explain why the Prophet’s parents are going to Hell even though they died before he
became a Prophet (r).
Whoever die in the state of disbelief are in hell fire
38. What was the position of HarunYahya regarding Heaven and Hell?
Denied the separate existence of H & H, b/c Allah create universe from nothing will bring back
to nothing – “the question of when and where become meaningless because there are no
time and no space left when spacelessness is grasp it would be understood that Hell, Heaven
and earth are all one space” – this is wrong – they are all separate creations of Allah
39. What is the correct position regarding IbnTaymiyyah’s claim that Hell is not eternal?
The hell fire is not eternal and one day will come to an end. This view is incorrect.
The correct position is that hell fire is eternal as mentioned by Ibn Qudamaa
There are 6 ayas that claim hellfire will not end. 3 – surah nisa, 1 – surah jinn, 1 – surah ahzab
Made a mistake based on their ijtihad - Hadeeth used are not authentic
40. Explain the significance of the slaughtering of the black and white ram between Heaven and
Hell.
To signify the eternity of H &H, after slaughtering there will be no more deaths
41. Why did many scholars include al-Hasan among the Righteous Caliphs spoken of by the
Prophet (r)?
Stick to my sunnnah n kulafa that comes after. Based on the hadith, ‘The kilafa after me with
be 30 years’ – when add time up to Ali – short by 6 months unless add Al Hassan = 30 yrs
42. What is the basic rule regarding declaring people to be in Paradise or Hell?
Declaring that a person is from |H or H – we r not allowed. Only for those who were specified
43. Discuss the number of people who the Prophet (r) predicted would be in Paradise.
10 people –as mentioned in hadith, he also predicted more pple, his family, his wives
Hassan, Hussein and Thabit ibn Qais
44. Identify the correct position regarding excommunicating a Muslim who commits a major sin.
We do not make takfeer on any Muslim due to major sin – this is the way if the Khawarij
45. Is prayer behind a corrupt Imaam permissible? Support your answer with some evidence.
Yes its permissible b/c of the example of the sahabas ->uthman’s brother
Abdullah ibn Masood prayed behind Al Waleed ibn Ukbah (his sin was known). Once while
leading the Fajr prayer he prayed 4 rakaat – Uthman whipped him for this
Al Hajaj ibn Yusuf – whose corruption was well know – the companions still prayed behind
him
46. Why did the Prophet (r) make loving his companions a part of faith?
They were the ones entrusted with the msg to the later generations
47. Discuss why IbnQudaamah referred to Mu‘aawiyah as the “Uncle of the Believers,” and
explain the ruling related to it.
b/c his sister UmmHabiba was one of the wives of the P . better to refrain from using such
terminology
48. Identify the basis under which Muslims have traditionally referred to the Prophet’s wives as
“Mothers of the Believers”.
Was called so in quran
49. Why do most scholars not include Maria the Copt, mother of the Prophet’s son, Ibraaheem,
among the wives of the Prophet (r)?
Difference amongst scholars Most say she was not a wife, but a slave - ummwalad
50. Mention three conditions when the Prophet (r) permitted revolt against the rulers.
i. When u see kufr and fasha – clear and open disbelief
ii. When the rulers stop the salah (stop implementing the sharia)
iii. Have physically ability to do so and to replace them with just rulers
51. Identify the circumstance under which IbnTaymiyyah ruled that enjoining the good and
prohibiting evil is not what Allah has instructed.
On topic of revolt – adverse effect outweighs the good - of enjoin good and forbid evil
52. What was the reasoning used by Sh Al-Albaanee to discourage boycotting in these times
though it was recommended by earlier scholars?
Those methods used in the past is not relevant in these times b/c Muslims r in the minority
Boycotting will not affect the person, in fact they will happy if we boycott them
53. Why did IbnQudaamah recommend avoiding argumentation with innovators, reading
theirbooks or listening to their lectures?
For fear by being misguided by them
54. Briefly describe who the following sects were and their main beliefs: Khaarijites,
Murji’ites,Mu‘tazilites, and Ash‘arites.
Khawarij – 1st sect to appear, refuse proposal of Muawwiyah to Ali re punishment in
Uthman’s murder, major sins make Muslims apostate, religious duty to revolt against leader
Murija – in opposition to Khawarij -> deny possibly of forgive for major sins, eman -> no
action
Mu‘tazilites followers of ibn Auta - remove himself from the circle of Hassan al Basri. Deny
the divine attributes and deny Allah’s Qadr. Believe that Sinners are in a limbo state between
Iman and Kufr and they will remain in the Hell fire forever
Ashariyah – founder went 3 stages of life. recognise only 7 attributes of Allah: living, knowing,
ability, speech, will, knowing, and sight the rest attributes – manifestation of these attributes.
Allah’s speech existing within Him - not linked to Allah’s wish
Founder Went through 3 stages – 40 years of Mutazilite, 2nd ... 3rd - final stage return to Ahul
Sunnah wal Jamah
55. What did IbnQudaamah mean by the secondary principles and the mercy in their differences?
Furoo – fikh matters (not directly linked to aqueeda) Tahara etc. Differences in these matter is
a mercy
56. What is the basis for claiming that the agreement of leading scholars is irrefutable evidence
and what is this principle called?
Ijma – agreement of the schoars. If u dispute in anything refer to Allah |&rasool My ummah
will not agree on misguidance
57. Identify 4 reasons for disagreement among the four denominations and explain who they
were. The 4 madhabs – Abu Haneefa, Maliki, Shafiee, Ahmad
i. Word meanings, - interpretation of certain text in sunnah
ii. Narrations of hadiths – some weak – some feel weak while others feel it is
strong
iii. Certain principles – valid/not valid
iv. Qiyas – used vigorously – others not use it vigorously other rejected it