ISLAMIC ONLINE UNIVERSITY

AQD 201

Notes for Modules 1 to 10

Rafia Haniff-Cleofas & Bibi Hakh
12/1/2011

These notes are based on the lectures & text provided by IOU for this course. I hope you find them
beneficial InshaAllah. If you find any mistakes please contact me at Ummhajer@gmail.com. Please
remember us in your duas. Was Salaam Bibi

Contents
Module 1 Biography of Imaam at-Tahaawee and Alee ibnAbil-Izz, .................................................................... 3
Module 2 - Authors preface .................................................................................................................................... 5
Module 3 Nothing Resembles Him ........................................................................................................................ 7
Module 4 ................................................................................................................................................................ 11
Module 5 ................................................................................................................................................................ 14
Module 6 ................................................................................................................................................................ 17
Module 7 (67) Excommunication (Takfeer) ............................................................................................................ 21
Module 8 - (68) Salvation lies between hope & fear.............................................................................................. 25
Ten reasons for forgiveness of sin ...................................................................................................................... 25
Module 9 - (85) Wiping on socks during Wudoo .................................................................................................... 28
Module 10 - (82 & 112) The Sunnah and the Community ..................................................................................... 32

Notes: By Sr. Rafia Haniff and Bibi Omeemun Hakh

Module 1 Biography of Imaam at-Tahaawee and Alee ibnAbil-Izz,

AQD 101 modern summary of key issues of Aqd & Text of 18th century (text of Abdul Wahab)
AQD 102 - Radiance of faith IbnuQudama 700-800 Hanbalifiqh
AQD 201- Earliest recorded work of Aqueeda Hanafee school

I.

Bio of Imam at- Tahawee

II.

Most authentic text

A. Abu Hassan al Ashari wrote Al Ibanah diff of op of its attribution to him, raised as
Mutazali, break off from them lead to Ashari school.
B. Al Ibanah controversial, so the most authentic text we have is at-Tahawee
C. The most authentic book early expression of the salaf at-Tahawee (significance of
this book)
D. One of the earliest book on Aqueeda may be the oldest one on Aqueeda
E. Free from Greek mythology, logical thinking, A clean text distinct from from confusion
from the mutakalimoon / logicians. Abu Jafar at Tahawi opposes the use of Greek
mythology

III.

Commentaries on text
A. Became loaded with Greek mythology
B. 400 later (14 th century) Ali ibn Izz wrote a commentary free from the philosophical
views, mutaqaliboon, ilmulqalam, maturidee
C. IbnIzz reflect the author brings Q & S, - shows how they went astray (logical)
D. Commentary reflects the salafee understanding (and early / true Hanafee
understanding) - though he was a Hanafee scholar his commentary reflects the views
of the author
E. He will brings in other views to show how they went astray

IV.

Introduction Abu jafer Ahmed Salamah At-Tahawee

A. Born in 239 in Egypt
B. His uncle was his mentor, Muzani (d 264)
1. Imam Shafi studied under Imam Malik, went to Egypt to study under I Laith, but
died before he reached there.
2. Imam Shafee studied under his students. He made the statement that Imam
Laith was a greater faqih than Imam Malik, but his weak students caused his
school to be lost.
3. He wrote a book of fikh Al- Hujjah (Malik |& |Hanafi)
4. Then studied under Mohamad ash Shaibani then wrote Al Umm reversed
many of his rulings. -> Goes against idea of following only one madhab.
C. Same with At-Tahawee studied with Shafi scholars yet he became a Hanafee
scholar

A.
B.
C.
D.

Hanafee scholar, although he was a Shafi, one of his teachers was Muzani,
He was a scholars of hadith
An Nasaai one of his teacher,
Writer of Hanafee one of the oldest madhab
a. Fikhulakbar not established as related back to Abu Haneefa (that he wrote it)

D. At Tahawee books:
1. Aqidah al -Tahawiyyah
2. Sharh Maani Athar commentary on the meaning of hadith
3. Muskil al Athar hadiths that appear to contradict each other show that in
reality they dont reconcile them weak/strong or general and specific
4.
What scholars say abt him:

V.

Biography of Ibn Izz

E. Hanafi scholar721-792 AH
F. Text circulated without the name of the commentator- It opposed the Ashari point
of view
G. He was a Student of IbnKathir
H. 14th century scholar
I. Text verbatim from IbnTaimiyah (Ibn Kathir a student of IbnTaimiyyah)
J. IbnTaimiyyah reviver of authentic / salafee understanding of Islam ( because of
this he was vilified as an innovator and deviant so to quote him and using his text
was putting yourself in a vulnerable position so this is why after Ibn Izz did the
commentary of At Tahawis - his work was circulated without his name

VI.

IbnIzzs preface
A. Abdul Haq Al Ansari translated Ibn Izz work (the original is twice the number of pages
we have) what we have is an abridgement
B. Abdul Muim did an abridgement of his work repetition, style of writing
C. Introduction to the text, its historical significance, its methodology, and its acceptance
in the world of Muslim scholarship.
Content of preface
A. The best of knowledge is the fundamentals referring to Aqueeda
B. Its called usoolul deen noblest of all science - Aqueeda
1. because of the content knowledge of Allah
2. knowledge of Allah superior to the knowledge of laws of man
3. Refer to as fiqk al akbar study of Aqd more noble
C. What was brought by messengers, contains 2 elements:
1. The sharia the way to Allah
2. What was in store for those who reach the goal of life rewards and blessings
D. The author is identifying certain principles one who is studying should implement:
1. Goal of the knowledge to find the way for him. To get closer to Allah. Imam
Sufyan at thawiri his mom said, if u study a text and ur faith is not increased by it
then u must check ur intentions
2. The msg that was brought by the messengers called rooh b/c the rooh comes to
life with knowledge w/out it spiritually dead
3. General and specific knowledge

VII.

a. General some element benefits everyone example everyone benefit

from reading the Quran
b. Specific only some will benefit from it detailed knowledge is for those in
specialized area example a ruler have to gain knowledge of how a ruler
has to act.

Module 2 - Authors preface

The Messengers calls to 2 ways two main principles

1. The way to reach Allah by way of the Sharia

By following the Sharia we get closer to Allah
In keeping with Hadith Qudsie My slave only come close to Me by doing what I have
prescribed for him.
The ONLY route to reach Allah is what is in according to the Sharia.
People deviate from the sharia. The deviants say ->haqiqa the inner reality which must grasp
to reach to Allah faraid are abandoned and the leaders are exempted from obligatory
practice. This is totally wrong
Only way is through Sharia - Cannot leave off what Allah prescribed.
The servants come closer and close by doing what is recommended.
First must do the obligatory (he has submitted). For every fard, there is a sunnah. So now they
are adding the voluntary acts
They listen, see, hear, touch, walking to places that are pleasing to Allah
1st way the sharia
2nd way to know the rewards that Allah has prescribed for those who take that path

2. To know the rewards that Allah has prescribed for those who take that path
Knowing the rewards one heart becomes attached to them and that makes it possible to
persevere on that path in spite of trials for the individual who sets off on that path
The way to Jannah has a price patience, sacrifice, etc. what help that person to make that
sacrifice is the reward on the end that help that person stay on that path.
When we look at our actions
Do they reflect a certain and a firm believe in what to come,
Or we handle it in way that we are not sure?
Those things we r certain abt r quite diff from those things we r uncertain abt -> the degree of
the level of our faith how certain are we of the rewards?
This is what distinguishes us from the generation before. We look at pple of our generation
how did they do it? How can they be patient in our times? We dont seems to have the courage
and commitment like those who firmly belief.
We havent grasped the reality of Jannah in our lives unlike the generation before us. For them
jannah is real. For us we are not certain of our rewards

When someone set out on the path with a firm grasp or belief in the reward to come, the Allah
helps them.
Ibnizz says - Allah sends down His messengers (the angels) His divine support (syra ghafir:15)
He cast His spirit of our bidding to whom He wills. This support helps the believer in times of
trials

3. With regards to the deen pple required to know it and its details accord to their own circumstances

The reward stands (Jannah) the requirement varies from one to another. Knowledge required
depends on your situation - If a person works in a bank he needs to know the Islamic concept
of banking.
Knowledge sufficient to prevent them from falling into error. Ask those who know, if you
dont know

Two ways of the deviants

1. Failure to follow what the P (s) brought. Taha 123-126 those who follow the guidance will not

Example of these the of people are the Modernists use intellectual arguments to bowing
to the feminist movement.
They believe that what is required is the essence to the sharia modesty not to wear the
hijab, coz the hijab is custom or others say a woman lead a Muslim country.

2. Blinded by culture: Those who refuse to contemplate to what leads to the knowledge
Caught up in cultural traditions. Dont contemplate, dont challenge, dont question.
It could be that all our fore parents have gone astray what they know is not right
Allah gives us intelligence for which we will be accountable unless you r a child, under
force (hate it in your heart)- like a prisoner
Cultural Islam blindness to Islam
Allah is above and beyond how people / pagans have tried to interpret Him
The verses of Surah Saffat - 180-182

IbnIzzs Explanation: On one hand, Allah is free from all descriptions/interpretations that man made of Him,
(Greek philosophers, trinity, Braha, etc). Except that what the Prophets brought.
Allah Affirm the P description and denying all other.
So the only way to understand Allah is through the Prophets

The sahabas took the path of the prophet (s):

The Sahabas carry on the legacy to the next generation the path of the Prophet
The best of generation is mine then those who follow them
Those who came to Islam brought with them their culture /traditions (Coptic, Christianity, mysticism
etc)
Those who were sincere they give up these cultural traditions so they deviated
In spite of that Allah promised to protect His religion Prophet said: A group of my followers will hold
fast unto truth. No one opposed to them would be able to do them any harm.
One of those who raise up to defend/protect this religion is Imam at Tahawi

However after that as the years passed greater deviation - as heretics appeared
Logic can be good but it has its limits it helps with the organization of some of the books logically
analyse books and put in order
Ibn Izzz do the commentary of Tahawiyah within the boundary of the sharia (Quran and sunnah)
Ibn Izz then took it upon himself to elaborate the writings of the early scholars and re-express what
they had said the creed of At Tahawi within the Quran and Sunnah and the understanding of the
early generation
Not adding anything which doesnt have support from the sources of Islam
Do not overlaid the truth with falsehood while ye know Surah Bakarah vs. 42
Express his desire to write a commentary on Fundamental of Faith by Al Tahawi so he can be
among one of them
Among those whom Allah favored: the Prophets, the Siddiqun, the Martyrs and the righteous. And a good
company are they. Al Imran :169

Next topic
Nothing resembles Him lysa-ca-mis-le-he-shai

The Ashari went astray on this issue

The Mutazzilite they were even further astray. The Asharite try to correct the Mutazzilite but they
still carry some of the beliefs of the Mutazzilite

400 years between the two At Tahawi writings and Ibn Izz commentary of his book

Module 3 Nothing Resembles Him

(2) Nothing is Similar to Him forms the basis of Tawheed al-Asmaa was-Sifaatas well as the
other two categories of Tawheed,
(29) Belief in the Messenger - Uboodiyyahthe highest state, basis for the greatness of the prophets, distinguishing false
prophets from true prophets (pg 45-48)

Assignments: Syed IqbalZaheer, The Fundamentals of Islamic Creed, pp. 13 16, 45 48 and
Muhammad Ansari,Commentary on the Creed of at-Tahawi, pp. 23 31

I.
II.

Allahs unique oneness

A. All the Prophets call unto to tawheed
Tawheed

A. The first and last obligation of man

B. Divided into 2 categories:
1. Tawheed of knowledge
a. Referring to knowledge of Allah
b. Tawheed al Asmawasifaat recognize Allah names and attributes (Rab and Qaliq are
both of Allahs name Allah is Creator of everything)
- Concept of Uloohiya and ruboobiyah can be found within the names of Allah
because these are also names of Allah)
c. Tawheedar Ruboobiyah recognize Allahs oneness
2. Tawheed of action - Tawheed Uloohiyah - referring to actions of Ibadah
a. Includes all acts pleasing to Allah

There is nothing similar to Him Laisamisliheshair - going back to Asmawasiffat ->root of deviation not
understanding this concept
Two forms of Deviation
1. Those who deny Allahs attribute because they conclude that they resemble human attribute
2. Those who give Allah human attribute - tashbih or tajseem anthropomorphism (eg. Saying God is like
man) - {there is one sect who said that God is literally a huge man The Mormons}
a. Giving God human characteristics
b. God look like His creation
1.

Those who deny Allahs attributes:

Allah described Himself with terms that He used to describe His creation
a. He describe his creation as Living Sura Rum vs 19 He bring forth the living from the dead
b. Believers as kind and merciful he is (Prophet Muhammad) to the believers kind and merciful
Surah Tawbah vs. 128
c. Knowledgeable They gave him the good news of a knowledgeable child Surah Dhariyat vs. 28
d. Hearing and seeing Surah Al insane vs. 2

Mutazilites they say these names and attributes has no meaning

- do not ascribe them to Allah
- They say to ascribe them to Allah is ascribing human characterising
- by doing this they deny some of Allahs attributes
a. They say we cannot ascribe these attributes to Allah (living, existing, etc) under the
influence of Greek philosophy
b. Greek philosophy - God is completely indescribable which leaves you to nothing
something which does not exist
Ashari (a sub-creed of the Mutazillites) reduce all attributes to 7

They came closer to the way of Hanafi but they still did not come all the way because they still have
the Mutazillites belief with the influence of Greek philosophy
Reduce all the attributes to 7
the other attributes are interpreted in accordance with the 7
Attributes like Allah has a Face, hands etc. Are explained as Allahs power, His Majesty
Here they are making distinctions between the names and attributes
The way of the early generation - We accept it as Allah says If He says He has a Face or Hand we
accept it as is however with human it is a deficient whereas in Allah it is complete and perfect

Words of shared meaning dont take the word and generalized eg. Hand we dont say it is a human hand (in
the context of a human we know what it is but if you are speaking of a clock the hand is different)

III.

1. IbnIzz give an example of term in Arabic mushtaree means a buyer, planet Jupiter
same word but different meaning depending on the context its used in (similar in English
there are words like this eg. Bow arrow and bow, bow tie on hair, bow down to God
2. Example of strength the strong believer is better than the weak Muslim, the strength of a
man, real strength is to control anger
a. Has different meaning depending on context using it spiritual strength, physical
strength, emotional strength
3. So when we talk of Allah the terms have different meaning - accept it as is but give it a
special meaning when related to Allah it is beyond our comprehension to grasp refers
to the Hows
Example - What is the extent of Allahs Mercy? Only one part out of 100 he puts in this world,
that the animal lifts it hoof from crushing its child. The remainder 99 is in the next world to
come
Way of the salaf
A. To take the middle path didnt go to any extreme
B. Pg 13 (bottom)

"0 Allah, I appeal to Your knowledge of things unseen and to Your power over creation. Let me
live as long as living is good for me. Let me die when death is good for me. 0 Allah, help me
fear you in public and in secret. Help me tell the truth in anger and in joy. Let me follow the
middle course in prosperity as well as in adversity. Grant me the blessing that has no end and
the happiness that lasts forever. Let me submit to Your decree without a murmur, and let me
have a good life after death. 0 Allah, grant me the joy of seeing Your face and the love for
meeting You, and save me from the harm it might cause and the trouble it might lead to. 0Allah,
adorn us with faith and help us guide people to the rightpath.,,1

Belief in the Messenger Prophet Muhammad (saw)

Chosen, selected and approved similar meanings

Gives 3 description to the Prophet
1. Abd - Chosen slave Muhammad (saw) is Allahs chosen slave
- This title expressed what is called uboodeeya servitude
- Mans perfection lies on how true a slave is to Allah. The closer that he can attain uboodeeya /
servitude to Allah the higher their status slave of Allah.

The Prophet said the best names you can give your children are Abdullah and Abdur-Rahman
Some claim there is a higher level than this they called usool-arrive at Allah Sana- self dissolve
into Allah), hulul -Allah descend into them all this is heresy
The Prophet pride himself in being the slave of Allah
Slaves of Allah Isra, glorified is He who took His slave proof that Muhammad (s) is a slave

2. Nabee and Rasool - Prophet Muhammad (saw) is both a Prophet and a Messenger
- When Allah revealed a message to a human being and instructed him to convey it to others he is a
messenger
- When Allah revealed a message to a human without instructing him to convey it he is a prophet
- 124,000 Prophets and only 315 Rasool the Messengers
Greatness of Prophets - Where does that greatness lies
- In the miracles they brough this is so for scholastic theologians al mutakalimoon focus on
kalam they argue the greatness of the Prophets is due to the miracles they bought
- Others say miracles is not a criteria that others may bring work that is greater than miracle
- Some theologians deny magic saying there is no reality to that
- What distinguish a messenger goes beyond that of magic
Prophets
- Will make certain claims
- False prophets will do the same but Allah will exposed them
- Just after the Prophets death there were 3 major false prophets who appear in the Arabian peninsula
o North female Sajah
o North East Musaylama al Kazab
o South Yemen Al Aswad al annasi
- All three eventually defeated
Characteristics which will distinguish true Prophets from false Prophets
- Throughout the Prophet time there were those who could recognize a true Prophet
- Khadija when the Prophet had his doubts that what he was receiving is satanic
- She told him that no way Allah will leave him to fall into the hands of the forces of evil ...
- Najashi - Negus of Abyssinia He asked the Muslims what is it that your prophet is teaching then
he confirmed that what Moses brought and what you have are two rays that shine from the same
light
- Waraqa Khadija took the Prophet to her cousin to Waraqa who listened and judged that what he
was receiving is from the same angel who came to Prophet Moses
- Heraclius king of Byzantine (eastern empire) when the message reached him he enquired if
there were any Arabs in the city at that time. Abu Sufiyan was there and he asked him questions
about the Prophets
o Whether any of the Prophets forefather was a king
o Did anyone else made a claim to Prophet hood
o Did he came from a noble family
o Was he found telling lies before
o And many more questions all meant to see if he is a true Prophet
Then he told Abu Sufiyan - A time will come when he will take the place where he is
standing
If Prophet Muhammad was not a true prophet if he was a tyrant or a leader
Then it would be that Allah supporting him to misguide people in His name
Giving him complete success this would mean that Allah Himself was a tyrant to support
that otherwise it was Allahs duty to stop him
Some False Prophets had some success but it did not last long and whatever community he was able to
create did not last long

Miracles of the prophets are not visible to us today

Moses splitting the Red sea, staff turning into snake
Isa making the dead walk, blowing on clay pigeons and making them fly
Prophet Muhammad (saw) splitting the moon, water flowing from his fingers, feeding the multitude
Miracle lies in the Quran most people cant see it

The person who does this to draw resemblance

to draw similitude

plural

Tamseel - One of Allahs attributes is like such and such - > Allahs hand is like human hand
TAQLEED
Taqleedalama blind following - only for the P (s)
Taqleed following a scholar (with the knowledge that he is a man and can make mistakes)
So whats the difference then of following a scholar versus a madhab?

Module 4
(30) Finality of the Prophethood evidences;
(31) Leadership blind following due only to the Prophet (pbuh); obedience one of the rights of P
(s) that he should be followed after Allah
(32) Superiority proofs.
Assignments: Syed IqbalZaheer, The Fundamentals of Islamic Creed, pp. 49 50 and Muhammad
Ansari, Commentary on the Creed of at-Tahawi, pp. 76 87
I.

Finality of the Prophethood

A.

- And that he is the last of the Prophets.

The ahmadiyyah/khadiyani claims that Khatim means ring. As the rings beauty the
hand, he beautifies the Prophethood. Linguistic argument
B. Proof Quran: Al-Ahzab:40 Rather, he is Allahs messenger and the last of all prophets
C. Hadith:

D. Bear 5 Names (Bukhari)

1. Muhammad
2. Ahmed
3. Mahi the obliterator of unbelief
4. Hashir the gatherer whom the pple will be gathered
5. Aqib the last - after whom there will be no other Prophet
E. 30 great liars will claim prophethood however I am the seal of the Prophets and there will
be no Prophet after me
F. Rashid khalifa claims he was the seal of the messenger (not prophet).
He was the founder of the 19 miracle mathematical
The prophet is the seal of the Prophets and not he seal of the messenger
He claim he was not a nabi (prophet) but a messenger
G. Every messenger is a prophet end of argument.
H. Other false claim:
1. Bahai Mohammed Shirazi (Bahai claim that more Prophets will come)
2. Mirza Gulam Ahmed
3. Elijah Muhammad
4. Mohammad Taha Sudan executed by the government in the 80s
I. Why no need for prophets after the P (s)?
1. Previous prophets were sent for specific people, specific region whereas P (s) was sent for
all nations and jinns for all times
2. The followers of the {P (s) were entrusted with the responsibility to carry on the message
after he died (but so were the followers of the earlier prophets)
3. Allah promise that He will protect the message (of Islam)
4. Thats the Will of Allah Allah knows best - the best time and the best person to take on
that responsibility He best know where to put that message
5. Why not Jesus? Is he not a prophet after Muhammad?
Esa (as) will be coming back he was already born, did not died did not change
the fact that Muhammad (saw) is the last.
Jesus will not come with a new message, a P completing his life cycle and to correct
the wrongs.
He is one of the signs of the last day. Allah brings him back to clarify that he is not
God and will defeat the ones who claim he is God.
The fact that Prophet Esa will follow / carry the message of P. Muhammad (saw)
shows that P. is superior as the final messenger
Success of killing the Dajjal
Defeat of the Gog and Magog

II.

Leader of the Pious (Imam)

A. Leader as one who is followed (itibah)

B. Proof: Tell them, if you love Allah, then follow me, Allah will love you. Ch 3. Vs 31
This is a criteria whoever follow the Prophet is one of the pious
To gain success in this life depends on following the prophet
Itabah(following the prophet) is a principle of the creed
C. Taqleed (blind following) only to P (s) no one else!

 Blind following is due to the Prophet alone not anyone else

Whatever he said to do we do even if we dont understand the rationale of it
He instructed us to do it so we do it
To give this to anyone else (eg blind following of the madhabs) is wrong
D. Following the P (s) is ibadah.
1. Some say are you worshipping him? No, it is following Allah
2. Following is obedience and it is worshipping Allah (not worshipping the Prophet)
3. P (s) was the interpreter of the Quran we dont based the interpretation of Quran on
linguistic arguments
4. Hold on to the Book (Quran) and the sunnah and never go astray
5. Uswatun hasanah Allah designated him this in Quran

III.

Superiority Syed almursaleen - The chief or the most eminent of the

Messengers

A.

Syed means master, head

B.

Allah gives him superiority over the other Prophets.

What was said about Prophet Moses was in a particular occasion
Superiority out of prejudice or fanatical approach or out of pride is forbidden it has in it
an evil component
Allah gives him superiority He raised some above others Ch 2: vs 253
C.

D. P (s) came from Quraish -> who came from ->Kinaanah (he was one of the sons)
"Indeed God chose the tribe of Kinanah over other tribes from the children of Ishmael; He
chose Quraish over other tribes of Kinanah; He chose Banu Hashim over the other families of
the Quraish; and He chose me from Banu Hashim." (Muslim #2276)
Hadeeth I will be the leader of all human kind on the day of Judgement
Do not exalt me above Moses on the day of judgement when every one

Module 5
(32) Superiority of the Prophet evidences, resolution of conflict with other narrations; (33)
Beloved of God or Friend claims and evidences;
(62) Allah took Abraham as a Friend Allahs love and those who deny it.

Assignments: The Fundamentals of Islamic Creed, pp. 50 52 & pp. 134-5 and
Muhammad Ansari, Commentary on the Creed of at-Tahawi, pp.87 96 & pp. 241 - 245

I.

Superiority of the Prophet

I am the most eminent of the children on the day of judgement the first to seek intercession and the
first to be granted. And this is not boasting
Prophet informing us this info was out of necessity
Prophet encourage us to be humble
When he said it he qualified it by saying he is not boasting
How would we have known had he not informed us
Who was the most noble, greatest of the prophets fi the prophet didnt tell us himself we wouldnt
know
To put himself in context with the other messengers
Idea of brotherhood confirmed in the Quran - no distinction among the messengers
Leader, chief, most eminent of messengers for us to understand our deen
We seek knowledge from him and what he left
A. We dont make a distinction one is not a messenger and one is
B. Allah has favoured some over some
C. P (s) was the most eminent of Messengers
a. Jew swore by the one who choose Moses over humankind
b. Dont treat me superior to Moses everyone will go unconscious when I awake he
will find Moses holding Allahs throne
c. The Prophet said this when a Jew said he swore by the one who choose Moses over
mankind the Muslim became upset and he slapped the Jew
d. The Muslim went to the prophet and told him and then the prophet call the people
together and told them this so they should not treat him above Moses
e. Prophet said this - referring to prejudicial or fanatical statements in that regard
D. Do not raise me above Yunusibn Mata
1. Sufis interpreted this to mean that when Yunus was in the belly of the whale and the P (s)
was in jannah (meraj) - they were in the same proximity with Allah -> not authentic,
although found in some bks of hadith
2. Correct narration: Whoever said that I am better than Yunus ibn mata has committed
falsehood or No one should say I am better than Yunus
a. Yunus has committed falsehood. No one should say I am better than
YunusibnMatta.
a. Whats the issue? Yunus was corrected by Allah by being swallowed by the whale (
surah Anbiya vs 87)
b. He took a path displeasing to Allah swallowed by whale
c. Some people feel that they have done nothing to anger Allah like Yunus did

d. The fact that he said, Laillailla ant, subhanakainikuntumminaqhalimeen, same as

other prophets who made dua, Adam (as) also made dua for forgiveness, and the P (s)
- this should not be a statement for one to claim that they are better than Jonah
e. Prophet made a dua similar to that of Jonah as well
f. No one should claim that they are better than any of the Prophet
g. In Imam Komeeni book Al Hukumal Islamiya - The Islamic Government he said the
Imams (12 imams) are higher in status than any Prophets that was sent or any of the
close angels

IbnArabi Heresy claim

E. He claim that he was seal of the sainthood which he claim was higher than Prophet
hood
1. IbnArabi is equating a level higher than the prophets. IbnTaimiyah claim him to be a
heretic
2. HarunYahya claim that IbnArabi is a shaykhul Akbar (the greatest sheikh)
statements of heresy (believe that everything is Allah and Allah is everything)
3. For a normal person to say that they are on a higher level than the prophets
totally un acceptable
II.

Habeeb rabilalameen Habeebullah

A. He was the beloved of the Lord of all the worlds
B. The highest status is Khullah (friend) Allah took me for a friend as He took Ibrahim
as a friend this refute those who say that khilllah(intimacy) was only for Abraham
while mahabbah(love) was for Muhammad.
C. In people desire to make the P (s) higher than the others, invented new terminologies
to describe him:
1. Habeebullah some pple refer to P (s) being in a status higher than khaleelullah
(friend of Allah).
Ruhullah prophet Esa
Kaleemulllah one to whom Allah spoke Prophet Musa
Hadeeth Abraham is the kaleelullah as for me I am habeebullah and this is not
boasting found in Thirmidhi not authentic
2. People came up with the this term to put the P (s) higher than the others not
authentic narration
3. If I were to take an inhabitant of the earth for my most intimate friend I would
have choose Abu Bakr hadeeth in Sahih Muslim... but Allah has taken the prophet
as His most intimate friend
4. The title habeebulah for the P (s) is not based on authentic narrations
5. Because Esa was known as ruhulah, some people wanted to give P (s) the title
nurulah ->nur al Mohammadee the Mohammadan light a branch of Allahs
light all wrong claims

6. If light shine on light there is no shadow, some people claim that the P (s) does not have a
shadow.
7. The shias claim that the light split off into 2 lights one for Muhammad and one for Ali
8. Many deviation in the ummah today in their desire to have Prophet Muhammad (saw)
higher than the other Prophets has made up stories about him

Habeebullah not a special title given to the prophet many given this title

Loving the Musineen those who do good 3:134

Loving mutaqeen those who are pious 3:76
Loving those who keep themselves pure and turn to Him in repentance 2:222
Allah has referred to His Khaleel both Prophet Abraham and Prophet Muhammad saw
Prophet Abraham and the Prophet also confirmed that he was khaleelullah
Al Jad ibn Dirham
There are some who rejected the idea that Allah loves humans and Human can loves Allah
Deep complete love (kulla0 this can only take place between things which have something common
between them for that love to exist
Since there is nothing in common between the creator and the created there is no love
View of Al Jad ibn Dirham - first quarter of the second century of the Hijrah
He also denied that Allah spoke to Moses and denied that Allah take Abraham as a friend
He was executed on the day of Eid ul Adha by Ibn Abdullah al Kasri
These ideas taken by Al Jahm ibn Safwan, student of Al Jad he elaborate it and defended it until he
was caught by Salim ibn Ahwaz governor of Qurasan he was executed
Idea continue to another, Amr ibn Ubaid became the founder of the Mutazillites

III.

Allah took Abraham as a Friend Allahs love and those who deny it.

A. Some deny love between The creator and the created

B. When P Ibrahim had son Ismail son became so beloved for him more than what Allah is loved
then Allah commanded him to sacrifice his son to put him back on track, when he showed
his willingness to do so then Allah offered an animal for him to sacrifice.
C. Issue of at-tahiyat to bless Ibrahim and the family of Ibrahim:
1. Here comes a famous question. If Prophet Muhammad (peace be upon him) is considered
superior to Abraham, how is that we ask for blessings upon the Prophet in a manner similar
to those that were bestowed upon Abraham (in the prayer)?
2. The one whom you are asking to be similar must be superior to the one who is seeking to
be similar to him. How can these two contradictory facts be reconciled?
a. "The family of Abraham" includes prophets but the family of Muhammad does not
have anyone else who was a prophet.
b. Prophet Muhammad (s) is from the family of Abraham. In fact, he is the best of the
family of Abraham. Therefore, when we say, "as you blessed the family of Abraham",
this reaches the Prophet and all the other prophets who were descendants of Abraham

IV.

A.
B.
C.
D.
E.
F.

He is the last of the prophets

Anyone claiming to be a prophet after he P (s) must be a false prophet, he is a liar
How can you call a person who does miracle a liar? What if? It contradicts Allah being a Creator
Most likely it will be magic - like dajjal.
All false prophets will be exposed either in his teaching, his lifestyle, or something
False prohets:
1. Elijah Mohammed falsehood in his teachings, all black people are Allahs and white people
are devils. His book the message to the black man this book part of it was plagiarized
from a Qadiyani text

2. Malcome X his illegitimate children raised a legal claim against him (he was calling people
to chastity and abstinence while he had legitimate children )
3. Rasheeda Khalifa number 19 mathematical miracle
a. His teachings were exposed his numbers were manipulation,
b. Claim that he will die a natural death, claimed that no one will be able to kill him,
shortly after making the statement he was assassinated.
4. Mirza Ghulam Ahmad - India
5. Mahmouad Mohamad Taha - Sudan
6. Mohammad shiraazi the bahai
Sai baba in India he is a liar his tricks he uses have been exposed

Module 6
not come to you?" [6:130]
(35) Sent to Humankind and the Jinn evidences,
(59) Well-guarded Secret rejection of divine destiny a heart disease; two types of heart disease
and their signs.
Assignments: The Fundamentals of Islamic Creed, pp. 53 54, 122-124 and Muhammad
Ansari,Commentary on the Creed of at-Tahawi, pp. 93 96 (pdf 285)
Sent to Humankind and Jinn and all mankind with truth, guidance, light and illumination
Ibn Al Izz quote Muqatil said, "Allah never sent a messenger to both men and jinns before him."
Sent to Jinn Al Araf vs 158 Say O people I am the messenger of Allah unto all of you
Surah Al Jinn The Jinn narrating they heard the message
Seerah it is recorded that after the Prophet was driven out of Taif a delegation from among
the Jinn came to him (Abdullah ibn Masoud was with the Prophet the Prophet told him to stay
dont follow him and he went on to talk to someone) When he came back Abdullah ibn Masoud
asked him who he was talking to and he said to a company from the Jinn he conveyed the
message to him
A. Proofs: 46:31 "O our people hearken to the one who invites (you) to Allah, and believe
in him: He will forgive you your faults, and deliver you from a Penalty Grievous. (31)
Claim of Muqatil that Allah never sent a messenger to both men and Jinn is questionable
B. Proof that there were messengers for Jinns before P (s): "Assembly of jinns and men,
didnt prophets from among you not come to you 6:130 ->
ibnAbass messengers from man, warners from jinns most scholars follow this
opinion
Ad-Dahhak Ibn Muzahim believed that the jinns did have their own messengers
Arabic expression where a particular thing exist in two forms references to things
related to it will often include both forms for example Surah Rahman referring to
the two seas (fresh and salty) From them (two seas) comes corals and pearls - but
here Allah is referring to what comes from the seas alone (salty) even though both
seas are included

Scholars took the above reference and apply it to this verse as well Prophets from
among you to refer among you only mean Prophets from mankind only not
from Jinn
C. Prophets were sent to man and jinns before Surah Ahqaf: They (Jinn) said: O our people
we have heard a book send down after Moses that the Jinns were familiar with the
book of Moses

Hadeeth last of the Prophet sent to all of human kind

I.

5 things given to P (s) that no other Prophet receive:

A. The Prophet (peace be on him) also stated, "Allah has given me five things which He did
not give to any prophet before me:
1. He supported me by casting fear into the hearts of my enemies, even if they were
a month's journey away; - Allah put in the hearts of the enemies of the Prophet a
fear up to a distance of a months journey.
2. He has made the whole earth pure for me and allowed me to pray anywhere I wish,
so my followers may offer prayer wherever they are when the time comes; can make
Tayammum with earth
3. He has allowed me to use the spoils of war that He did not allow to others before
me;
4. He has allowed me intercession (shaft 'ah); and (major intercession)
5. He has sent me to all of mankind, whereas He had sent each earlier prophet only to
his own community."
B. Why was P (s) sent to the Arabs?
1. Why not the message in English?
2. Allah knows best why He chooses what He chooses. - The most suitable in that situation
He choose the Muhammad because he knows that is the best and He choose that group
of people because He knows what is best A
a. Allah choose for reason we do not know He knows what is best
3. Not because he (s) came/born from the Arabs means that his msg was localized
4. The lang that the Q was rev in was at its peak this language has been preserved
5. Salah is Arabic brings \Muslims wherever they go can pray with each other
6. It unifies Muslims where ever they are Hajj does this too
7. Any Jew or Christian who hears about me and do not accept Islam will not enter Paradise.
True faith is to please Allah

Why the final message in Arabic?

When He sent a Prophet He choose one who speak the language of the people
It was the language of the people who he was sent to
He choose a people whose language had particular characteristics lasting miracle
The language the Quran was revealed in was at its peak language remained preserved
Salaah in Arabic Language of prayer
Facilitate Muslims being able to pray with other Muslims where ever they are
Can join any one in prayer. Once you hear the Azhan or the prayer
Language unifies Muslims bond links them together

Hajj classical yearly expression of that bond

The above deal with the part Muhammadur Rasoolull ah

He was the last of the true messenger and whatever he conveys is the truth
Classical languages of the past latin, Hebrew are all classified as dead languages. Arabic remain a living
language there is slang Arabic it varies from one part of the world to another all children in the Arab world
learn classical Arabic in school.
Classical Arabic has spread further in the recent years there are many non-Muslims who learn classical Arabic
What do you say to those who accept the Oneness of Allah but not the prophethood of Allah
Indeed those who believe, Sabian, the Christians and Jews, those who believe in Allah and the last day
there is no fear and grief.
Those who believe from among the Sabian, Christians and Jews this refers to those who truly belief
not the follower of the Christian now the Jews who follow Prophet Moses till Prophet Isa came and
those who follow Prophet Isa until Prophet Muhammad (saw) came eg. Waraqa
Prophet said: Any Christian or Jew who hears the truth about me and do not believe in me will never
enter Paradise
Person who believe in Allah and accept the Prophet as a messenger of Allah but want to remain a
Christian Say to them Why wouldnt you want to become a Muslim? it is really a defect in belief in
Allah
They will say what will their family say? Or the harm they see coming? but where is Allah in all this? Is
it better for you to please Allah and displease your family or please family over pleasing Allah
Choose family over Allah unwillingness to submit or defect in belief by putting family before Allah
defects in faith
Have knowledge but knowledge not transformed into faith

II.

Well-guarded Secret rejection of divine destiny a heart disease; two types of heart disease and
their signs. (pdf 285)

(59) So woe to those who quarrel about fore-ordainment (Qadr), who delve into it with a diseased
heart, trying to unravel its profound mysteries through delusions, and who land themselves deep in
sin by their baseless, lying conjectures.
A. One who looks into qadr with a sound heart will have no doubt
1. Will accept the reality of that decree that it was written and that man has a choice
2. Will accept the reality that human being has a choice but whatever they choose is written
accept Qadr
B. If heart is corrupt
1. Increase the disease-> lead to disbelief
2. Some people when calamity struck them they are incapable to comprehend why this
happen to them then they reject God altogether become atheist -> belief becomes
further corrupted
3. They also reject qadr they feel human being is free, whatever happen is by chance
The Heart
The heart undergoes live and death, sickness and health
Afflictions of heart is far more serious than afflictions on the body

C. The affliction that happens to the heart is more severe than affliction on the body. Indeed
Allah will not look at the body, but at the state of heart
D. "Can he who was dead, to whom We gave life and a light whereby he can walk among men, be
like him who is in the depths of darkness from which he can never come out?" [Al Anam 6:122].
1. Mathal metaphor
2. State of disbelief state of darkness (death) not equal to the one who Allah gave life to (life =
to faith) no comparison between the two
A. But the dead (or diseased) heart does not distinguish between good and evil. As 'Abdullah
IbnMas'ud once said, "One who does not have a heart that can distinguish right from wrong is
certainly doomed."
1. The same is true for the heart that sick
2. More sick the heart is more attracted to evil
B. IbnTaimiyyah/ IbnuQayyim says there are 3 types of hearts:
1. Correct heart secure from all forms of desires which oppose the command of Allah.
Secure from all doubts, worshipping other than Allah, or seeking judgement living, soft
2. The dead heart the opposite of correct heart, no life, no worship, dry , harsh, dead
3. The defective heart some life and some defects, contains, love, trust for Allah and love
for duniya, disease heart, can made secure cure and correct, - wavering
C. Heart can only alive by recognition of the truth, cant achieve happiness unless its goal sole
object of worship Allah, goal focus on worship of Allah, P (s) said one who worships the dinar
will not find happiness.
D. Perfecting and purification of heart, heart
1. Purification repentance
2. Relinquishing all types of false love achieve against ones soul (stage, facet of soul)
3. Bring the soul into account
4. Combating the devils and jinns combating the evil with good
5. Safeguarding oneself with dhikr
6. Human more a physical -? Move away from ppe, avoid them
7. Jinns more spiritual - >dhikr, seek refuge. Safe guard oneself from them by seeking refuge
in Allah
E. Heart b/c defective and weak:
1. Corruption of knowledge leads to misguidance
2. Corruption of intent leads anger
3. Corruption of knowledge These lead to destructive illness of heart -> misguidance
4. Corruption of intent Anger lead to blindness ->hinders one from Paradise

When the man ask the prophet what do I need to get to paradise the Prophet said Dont become
angry
Anger - Main road block for people to get to Jannah
F. What is the cure?
1. Guidance through Knowledge
2. Base for this guidance -> Quran & sunnah

G. IbnabiIzz2 kinds of hearts:

1. Disease of lust and desires
2. Disease of doubt worse than lust -> it destroys ones belief in Allah
3. Cease to feel the pain of evil
4. If the heart is alive, it feels pain by the presence of evil, and the stronger its life, the more
acute is that feeling.
5. According to IbnAbil-'Izz, the sign of the heart's death is that it ceases to feel the

pinch of evil deeds

H. How do you know if you fall in this state 2 main signs:

1. Sickness not wanting healthy food (spiritual)
2. Healthy desire for healthy food (iman)
3. The most beneficial of food is Quran and iman -> food and medicine
4. Allah says, "Say: It (Quran) is a guide and a healing to those who believe
5. Proof: "We send down the Qur'an, which is healing and a mercy to those who believe. To
the unjust it causes nothing but loss after loss" [17:82]; - Surah Israh
6. Quran a cure for every disease of the heart

Module 7 (67) Excommunication (Takfeer)

No one from Ahlul-Qiblah declared a disbeliever for committing a sin unless he considers it lawful.
The Fundamentals of Islamic Creed, pp. 141 - 149 and Muhammad Ansari,
Commentary on the Creed of at-Tahawi, pp. 265 (pdf 330)
We do not charge anyone of the ahl al-qiblah with being an infidel (kilfir) for committing a sin, unless he
considers it to be lawful. Nor do we say that sin will not harm the sinner merely because he has faith.
A. Ahlul-qiblah refer to all Muslims believes in that what the P (s) taught and testify that what
he said is true.
B. This is in refutation of the Khawarij who claims that one who commit a sin is an apostate
C. Cannot charge anyone who is ahlulqibla as infidel, or apostate for committing a sin a
refutation to those who claim this the kharwarij
D. Takfeer cancel a persons faith, the noun of kufr -> scholars
E. Break away groups used this ->takfeer use this widely to kill many Muslims
a. Incident in 1980 Muslims captured the Haram in Mecca - one group declare to be the
madhi some members of the group went on top of the minarets of the haram and start
shooting anyone who they saw wearing a Saudi uniform - killing the guards based on
declaring the ruler ship of Saudia Arabia as disbelievers and anyone who work for them as
disbelievers
b. Deviant groups and to unleash violent against the main body of the Muslims this become
their main tool the make takfeer
c. Eg. The Al Qaida declare a huge number of Muslims as disbelievers
d. GIA in Algeria declare mass of Muslims as disbelievers and killed many Muslims in the
process
e. leads to shedding the blood of the Muslims
I.
Issue of takfeer
A. Has some legitimacy
B. Some has extreme freely labels Muslims as disbelievers takfeer& some rarely use

C. Main body of Muslims in the middle if person fulfil certain conditions set by the Sharia
then the scholars are able to declare them as disbeliever
D. Scholars may give ruling , some disagree / some agree
E. Ummah is not one in leadership scholars give ruling based on info that reach them

II.

Those who refuse to declare anyone as disbelievers

A. Their creed: We do not treat anyone an apostate (make takfeer) for any sin he commits
B. No matter what sin he commits he will not make a person a disbeliever
C. Murjiah - - the believe one a person is a believer no act will affect you to bring you into
disbelief and vice versa (disbeliever no act bring you into faith)
D. Denies that there could be hypocrites among Muslims a person who may appear to be a
Muslim externally is a non-Muslim internally

III.

Main body
A. We do not excommunicate any person for every sin he does unless he consider it to be lawful
(referring to errors of practice, not of belief).
a. Some sins he may declare a disbeliever and other sins he may not
b. If you commit certain sins - consider to be disbelievers if they believe these sins are
lawful
c. Person commit a sin can be declared an error or declared an error and rewarded for
it or he may be declared a disbeliever
I. P (s) Whoever kills a Muslim becomes a disbeliever thinking killing him is ok - kufr
II. Did ijtihad and kills a Muslim not with idea that killing Muslim is halaal - gets reward for
ijtihad in trying to find the correct way of dealing with this person goes back with the
sincerity of the person
III. Done so that it was not permissible, but kills in anger, gets the sin of murder does not
make him a disbeliever

Depending on intention act that is rewarded (even though prophet cursed it), or can take one out of the
religion or an act which is punished

IV.

B. Duroora to deny any of those takes a person out of Islam (5 pillars of Islam, 6 pillars of
Imam to deny any of these will take one out of Islam)
C. Hifz- tahrircalling to khilafa, (nothing matters except the khalifa)
i.
founder of group Takir deen anNabhani took the position that matters which are
established in the creed based on hadith-al ahad were not req to believe in. Among
those is punishment in the graves no support of the hadith -> they deny the
punishment of the graves (they say this is based on Hadeeth Ahad ) This is not one of
the prime importance in Islam we consider this an error in ijtihad not takfeer
ii.
If a person Deny the resurrection this is a pillar of eman -> then takfeer
Position of groups regarding those committing sins
A. Murjiaview that sin does not harm someone if he has faith, just as a good deed does not
benefit someone if he lacks faith
i.
"Nor do we say that sin will not harm the sinner if he has faith..." This is a
refutation of the Murji'l beliefs
ii.
They use this to justify their deviant behaviour

First part of statement: We do not charge anyone of the ahl al-qiblah with being an infidel (kilfir) for
committing a sin rejection of the position of the khawarij, unless he considers it to be lawful -refutes a
product of the Khawarij the Mutazzilite
B. The Khawarij
Excommunicate for every sin, or every grave sin

o
o
o
o

C. The Mutazilah
Their concept of a person committing a major sin person still treated as a Muslim in this life but state
of his faith is between belief and disbelief- al manzilabainamazilatain(position between the two
positions) meaning not a believer nor consider a disbeliever
Treated as a believer in this life
Next life be in hell for ever no difference between them and that of the Khawarij
Khawarij believe commit a sin you become a disbeliever be in hell forever
Mutazalite commit a sin still a believer in this life in the next life ended up in hell forever
Eman /Faith
Faith increases and decreases based on deeds
Any act which is not good evil / even an evil though we dwell on, enjoy it (only with action evil
deed) will decrease faith
To dwell on sinful matters in realm of enjoyment is a sinful act of the heart reduce/ weaken faith
Position held with the Salaf the middle path
i.
ii.

since they say that he no longer has faith, they put him in Hell forever.
This is against many authentic hadiths - anyone who has a particle of faith in
his heart will be taken out from the Fire
D. The salaf in between the extremes
i.
To dwell on sinful thoughts affects the heart/ iman
ii.
If a Muslim negates what the Prophet has affirmed or affirms what he has
negated, or enjoins what he has forbidden, or forbids what he has enjoined,
then -> that one who believes it is a disbeliever (kafir)
iii.
Example of this -> those who say the Qur'an was created, or that Allah will not
be seen in the Hereafter,
iv.
No one of the ahl al-qiblah who is apparently a Muslim should be pronounced a
kafir unless he is a hypocrite and an enemy of Islam.
v.
if a person commits a grave sin he is not guilty of that kufr

V.

Innovation
A. The person committing bidah is not out of the religion - its a sin ->goes back to his intention
B. The man from Bani Israel instructed his kids to burn his body when he died out of fear that
Allah will bring him back together to punish him. When asked him why he did it out of fear
Allah give him paradise He forgive him on the basis of his fear

C. Story of the devotee and sinner a lesson When the sinner commit a sin, the devotee will
correct him, so one day when the sinner was commit a sin. The sinner said leaves me to my
Lord. The devotee say By llah Allah will never forgive you Lesson be careful of what you say
acts of a person should not be the basis for us to make takfeer
D. Its ok to say, This act will lead to kufr not say not say you are going to Hell only Allah
knows what a person is doing.
E. We cannot condemn individuals to Hell forever
F. Suffering for the punishment of a sin in this life takes away the punishment in hereafter
G. Do not curse a person , he may love Allah and his messenger

VI.

Hadith disbelief in action

A. The act that the person is doing is an act of kufr - but we do not declare him a disbeliever.
B. Examples of many hadiths/ayah
1. "If any fail to judge by (the light of) what Allall has revealed they are (no better than)
unbelievers" [5:47].
2. The Prophet has said, "To abuse a Muslim is wicked (jisq) and to fight him is unbelief (kufr)."
3. The Prophet (peace be on him) also said, "Do not tum into infidels after me, killing each other;"
4. "When a Muslim calls his brother an infidel (kafir), one of them surely becomes a kafir;"
5. "There are four things which, if all are found in someone, he is a perfect hypocrite. But if one
of them is found, he is a hypocrite to that extent until he gives it up. They are that he lies when
he speaks, breaks the promises that he makes, violates an agreement that he makes, and
abuses when he quarrels."
6. "No fornicator is a Believer while he is fornicating; no thief is a Believer while he is stealing;
and no drinker is a Believer while he is drinking wine; but one may repent afterwards."
7. "The difference between a Believer and an unbeliever is the offering of prayer"
8. "Whosoever visits a diviner and believes in what he says, or has anal intercourse with his wife,
denies what has been revealed to Muhammad."
9. "Whosoever swears by someone other than Allah commits blasphemy (kufr)"
10. "Two things in my ummah are blasphemies (kufr defaming anyone's lineage, and mourning
loudly over the dead."
C. These hadeeth we take as metaphoric statements referring to outward actions disbelieve in
action Ch 5 vs.47 fail to judge by what Allah believe are disbelievers Ibn Abbass say this is a
lesser form of kufr kufr in action an act what the kufar do not the person is disbeliever
inwardly
D. For example the punishment for stealing cut off the hand, not death. Hadith : the person who is
stealing is disbeliever
1. The Qur'an, the Sunnah and the Consensus (of the community) all affirm that the
fornicator, the robber, and the slanderer will not be killed;
2. They will only be punished for the crimes they have committed.
E. The distinguish b/ween a believer and non-believer is the salah.
F. Incident at time of Umar ibnKhattab. Qudamaibn Abdullah took alcohol, when they were caught,
he quoted a verse -

When Umar listened to their case, he ordered them to be whipped and not executed. Because
Qudaama acknowledge what he did was wrong and did not think it was halaal.

Module 8 - (68) Salvation lies between hope & fear

Ten reasons for forgiveness of sin;
(69) False security and despair the consequences.
Assignments: Syed IqbalZaheer, The Fundamentals of Islamic Creed, pp. 149 - 153 and Muhammad
Ansari, Commentary on the Creed of at-Tahawi, pp. 274 280 (pdf 339)
I.

(68) We hope that the righteous among the Believers will receive Allah's pardon and be
sent to Paradise through His mercy, but we cannot be certain about them. We cannot
testify that they will certainly go to Paradise. As for wrongdoers, we pray to Allah to
forgive them. Although we do fear for them, we are not in despair for them.
A. The believer is between hope and fear as distinct from the deviant groups who claims for
themselves Paradise (certain of this). Eg. Christian missionary

B.
Hope that Allah will forgive their sins (righteous believers) and put them in paradise no certainty
Fear Allah will not forgive sins, they may be questioned, may received punishment

C. Hope and fear: is like a bird whose head is love, and hope and fear are its two wings. When the

D.
E.
F.

G.
H.
I.

head and the two wings are sound and healthy the flight of the bird is good, but when the head
is cut off, it immediately dies, and when either or both wings are deficient, the bird cannot
properly fly and may become victim of any hunter or snare. The righteous predecessors
preferred to strengthen the wing of fear during good times when heedlessness is feared, and to
strengthen the wing of hope at times of calamity and when near death. [bnQayyim]
Hope and fear essential elements of Islam
One without hope and fear is doom
Anas reported that a young boy was dying. P (s) asked how are you?.He said, O M of Allah, I
am in between hoping in Allah and fearing from my sins. The P (s) replied, The like of these
two qualities do not unite in the hearts of the servant except that Allah gives him what he
hopes for and protects him what he fears.
When we do any good deed we hope it is accepted by Allah, at the same time we fear what
we done is not enough.
The one who worship him with hope only is a Murji who believe that no sin will affect your
eman. They say Allah is forgiving merciful so there sins will be forgiven
The one who worship him with fear only is a Khariji (any major sins will put you in hell. You
will feel that your prayer nothing in comparison with theirs leave this religion like an arrow
passing through its target. They massacred Muslims on a scale mentioned that was never
repeated killed lots of Muslims. Balance was lost, drive into excess.

J. Love only indeek a disbeliever

K. Fear, love and hope, - muwahid a believer who upholds tawheed
II.

Essence of hope and fear

A. In suraFatiha arRahmanar- Raheem -> showing hope in Allahs mercy (hoping for His Mercy)
B. Master of the from D of J -> fear in YaumilQiyama
C. IbnuQyym hope should include 3 basic elements:
1. Love for what he hopes for
2. Fear you might not get it
3. Work for it diligently - Doing all he can to attain it
D. Hope without these are idle desires an idle wish
E.
The Prophet saw said: One who is afraid of not reaching a place in time, travels by night
(leave early) and the one who travels by night reaches his destination. Indeed, the
property of Allah is expensive (we have to work for it). Paradise is the property of Allah.
Authentic hadeeth

III.

IV.

V.

Fear and hope is of benefit when there is action

False hope
Allah has said, "Those who believed and those who suffered exile and fought (and struggled) in the
path of Allah - they hope for the mercy of Allah. And Allah is Oft-Forgiving, Most Merciful" [2:218].
Obedience associated with having hope in Allah
Can only have hope after fulfilling those cause that leads to what one hopes for
Eg. A man with a fertile land cannot hope to produce a crop if he did not sow any seeds
Or a person cannot hope to have a child if he did not have intercourse with his wife
Hope for Allahs mercy and reward you have to do good deeds
Fear and hope is a benefit when it accompanies actions:
Major and minor sins (page 341 pdf supplementary reading)
A. Major sins - sometimes happens that people commit a grave sin, feel ashamed, realize the
gravity of the act, and are very much afraid.
This reduces the guilt and brings down the sin to the level of light sins.
On the other hand, if they commit a light sin and feel no shame or care about it and
play it down, this makes it serious and grave. major sins
Beware of the scorn sins the little sins that people they add up
It is a matter of the heart, something more than action, that everyone can feel within
himself and others
P (s) beware of the scorned sins (scorned = small)
Small sins like twigs come together to light a big fire
Small by itself but they accumulate and become like a major sin
Heart healthy feels pain. The pain it suffers it reduces the quality of the sin.
Heart disease doesnt feel any wounds/pain then the harm that comes to it will be great
Status of the Heart
A. If heart is healthy feels pains when sins is committed
B. If heart is sick feel no pain when sins are committed
C. A righteous man may commit the same sin as a corrupt man but he is forgiven where as the
corrupt man is not forgiven. Why? because the righteous man feels regret and remorse

VI.

Ten reasons why sins are forgiven:

1. Repentance must be sincere. Taubatan nasooha sincere repentance. Person may be
forgiven for a particular sin, what about the other sins?
When we seek repentance we should focus on the sin
2. Istighfar ask forgiveness from Allah Allah will not punish him while seeking istighfar.
These two terms used separately means the same thing seeking forgiveness
To request exemption from punishment of the sins- when these two terms are
used together
- Tauba use for future sins
- Istighfar used for past sins
3. Doing good deeds will remove evil deeds, of course not plan ahead
- Each good deed is worth 10 hasanat
- Evil deed is worth one sin
- Sins dont make a person a disbeliever and put a person in the hell fire
4. Result of punishment/suffering in this life
- Pain is involved,
- no one is free of sins
- or feels the prick of a thorn part of his sins are forgiven
- 4:123 whoever does an evil will be punished for it Abu bakr you will be rewarded
for all these sufferings (must be borne in patience) it is from the Qadr of Allah. When
you meet someone is sick tuhooran (from tahara purification) source of
purification for me.
- If person is patient be rewarded
- From suffering purification can take place
- Impatient punishment plus it is a sin to be impatient
- Patient gets double reward reward for patient and the suffering become expiation
of your sins
5. Torment of the grave
- One of the sources of pardon, purification
- Not everyone who is punished in grave is going to hell forever
6. Supplications that u offer for others:
- Making dua for others - Salatuljanaza
- After a person dies make dua for them a child who makes dua for parent who
dies, sadaqajariyah, beneficial knowledge
- When a person dies all of your deeds stop except for three a child that makes dua,
sadakat jariya ongoing charity, beneficial knowledge
- Reward for good deed he started writing a book
7. Deeds on behalf of others
- Fasting on behalf of others
- Hajj
- Reading the quran - Stronger opinion does not benefit dead person
8. Punishment in hell fire
- Fear and hardship person encounter on day of Judgement itself
- May be in hell for a short period of time
- A means of purification
9. At point of bridge Sahih Bukhari
"When the believers cross the great Bridge (a~-Sirtit), they will be detained at a small
bridge between Paradise and Hell, and the wrongs that they caused to others will be
avenged. People will first be purified of their sins and then allowed into Paradise.
- Retribution

10. Intersession
- Means of pardoning of sins
11. By the grace of Allah
- He will forgives whomever He pleases except Shirk

He has said, "And He will forgive anything else, to whom He pleases" [4:48,116].
I.

(69) Anyone who feels secure (from Allah's punishment) or who loses hope (in His
mercy) falls outside the realm of Islam. The correct course for the ahl al-qiblahlies in
between these two ways.
A. The Muslim must both fear Allah's wrath and hope for His mercy.
B. Hope should be accompanied by fear otherwise produce false security
C. Fear should be accompanied by hope otherwise generate into despair
D. Fear something you flea from it but in case of Allah when you fear Him you turn to Him
E. The fear that has been commended is what keeps one away from the things forbidden by
Allah. But when fear exceeds this limit one is likely to lose hope and despair.
F. hope, on the other hand, is what helps one obey Allah in the light Of His guidance,
expecting His reward, or repent after committing a sin-and turning to Allah looking for.
His forgiveness. Allah says, "Those who believe and those whp migrate and struggle in
the way of Allah ~ they are the ones who )lope for Allah's mercy; and Allah is
Forgiving, Merciful" [2:218].
G. Expect good of your Lord when ill have more hope than fear, when well have more
fear than hope
H. Allah says - I am with the expectation of what my servant has of Me. He should
therefore expects of Me as he wishes so we should have
I. Hadeeth: None of you should die except with having good expectations of your Lord
a. When ill should have more hope than fear
b. When well have more fear than hope
Islamic Creed, p. 178 - Commentary, pp. 344 346

Module 9 - (85) Wiping on socks during Wudoo

a creedal issue from fiqhdue to the basis of Sheeah rejection
I.

(85) We believe that it is correct to wipe over leather socks, whether one is traveling or
resident, as has been mentioned in the Hadlth. (page 409 pdf of Commentary . and page
201pdf of Fundamental of Islamic Creed.)
A. Why did the scholars include this fiqh issue in creedal issue?
1. The shaia oppose it
2. But this is not the only thing that the shia opposed
3. It doesnt have a logical reason to believe just believe
4. For us ->placing the right hand on the left in salah we do it because the p(s) did it,
so we do it
5. For the shia placing the right hand on the left in salah is called takfeer -> nullifies
your prayer

6. It has been transmitted in mutawatir form that the Prophet (s) wiped over
leather socks, and that he also washed his feet as part of ablution (wudoo)

Arjulakum wash your feet up to the ankles

Arjulekum wipe your feet up to the ankles
1. A Mutawatir hadith is one which is reported by such a large number of people that they
cannot be expected to agree upon a lie,

2. It was a mutawwatir hadith more than 80 sahabas narrated that the (s) wipe over
the kuff
3. Arjulakum with fatha, arjulikum wipe
4. So shia wipe their feet, not wash it, when they make wudo
5. The # of sahabas who related this hadith was far more than those who relate this
ayah O ye who believe! when ye prepare for prayer, wash your faces and your
hands (and arms) to the elbows; rub your heads (with water); and (wash) your feet
to the ankles
6. By denying this issue of wiping over the leather socks raising doubt of the Quran
7. Which is further supported by variety of narrations which are in their most sacred
books al Kafee by Imam Al Kulenee
B. The Rafidah reject this established practice (sunnah).
1. Because they go with the Quranic ayah
2. They feel that the majority of the sahabas went astray only 4 remained, so based
on this they reject this hadith
3. By denying this masala, by wiping on leather socks is raising doubt in the Quran
itself
4. The hidden mushaf Fatimah Shia version of the Quran 500 times of our
Mushaf but not containing any verse from the Quran the mainstream of Shia
dont know much of it only the scholars talk about it
5. A creedal issue because its essence contain takfeer to clear the way for
themselves -> cancel, remove and discredit the narrators of true Islam
a. Those who narrated the wiping of the socks has reached the level of
mutawattur (the number is so great it is inconceivable that they would
agree on a lie) certainty of knowledge shia rejects this mutawattur
hadeeth
b. By them rejecting this mutawatur hadeeth they affirm their breaking
away from the main community
c. Means that other things with mutawatur hadeeth they will also not accept
d. Shia take the position that wiping on the feet up to the ankles
6. Wiping over the ankle was something new to the muslims = so the paid a lot of
attention to it that is why so many sahaba narrated it mutawattur

C. Those who learned wudo' from the Prophet (s)

1.
2.
3.
4.
5.

did it in his presence and

with his approval, and
passed on the practice to those who followed them,
are far more than those who passed on the Qur'anic verse referring to wudo (5 :6).
O ye who believe! when ye prepare for prayer, wash your faces and your hands (and arms) to the
elbows; rub your heads (with water); and (wash) your feet to the ankles

D. All the Muslims performed ablution in his time and learned it from none but him, as
this practice was not known before Islam.
II.

Wiping on the feet vs washing the feet

A. Shia -> Wipe the feet based on the quranic verse. And wash your feet up to the
ankles (kabine) View rejected based on:
a. Another Quranic aya that says wash feet
b. P (s) stressed the hadith of washing the feet ->"Woe to the heels and the soles of
the feet (as 1 am afraid) they might be burned in the Fire.
c. There is another hadith where a person wash his foot there was a dry spot on
his foot the size of a fingernail, the prophet told him to come back, make
wudo and pray again. (another relation with size of a coin) [|Abu dawood
B. The word msh (used in the Qur'an) sometimes means 'wipe' and sometimes 'wash',
since the (desert) Arabs say, "tamassahtu Ii salah" - 'I washed for prayer'.
C. What is meant by m-s-h of the feet is not the m-s-h that is an alternative to washing
but m-s-h in the sense of washing.
D. When they wipe they wipe the top of the feet, but the mention of two ankles is
indicative of washing
E. The verse says, "up to the two ankles (ila al-ka 'bayn)" and does not say, "up to the
ankles", this could only refer to washing when you wipe you do not wipe ankles
Prior to it states "up to the elbows" (ila al-marafiq) (did not mention two
elbows). This is because the foot has two "ankles but the arm has only one
elbow (mirfaq). only one elbow per arm
Hence when Allah said, "up to the two ankles" this can only mean that He has
commanded the washing up to the two protruding bones in the ankle.
F. Hadith -The water used to wash the feet should be small amount of water.
G. A number of authentic narrations P (s) used to wash between the toes running the
finger between the toes. Imam Malik when teaching wudu was asked whether you
need to wash between the toes, he said no. then a student give the narration, after
this, he accepted it and practise/teach it.
H. When the sahabas learned ten verses from the Prophet (peace be onhim), they would
not go' beyond them until they learned their meanings." proof that the P (s) saw how
they implement these ayas if they would have made a mistake he would have
corrected them.

III.

Wiping on the socks kuff (leather shoes which cover the ankle)
Kuff leather shoes which covers the ankle
Jarmook shoe wore outside of the kuff
Jowrab sock
Conditions that people put on this: - but no evidence for this
Proper condition
Cover the whole foot, strong, water resistance,
Wiping over a shoe that does not hide the heel is not
Perforated shoe not permitted to wipe over (lattice work)
Nor shoe made with woven or knitted fabric
Thick enough so as to be able to walk a mile in it (Hanafi)

Kuff worn by companions were in tatters, lots of holes bits and pieces of their foot could be
seen Holes in their clothing as well as in their footwear
A. Those who relate this hadith reached the level of tawatur
B. What is a kuff? leather shoes that cover the ankle
C. Conditions of the kuff no holes, openings, made of woven or knitted fabric, but when
u go back to see the evidence the sahabas wore them in tatters with holes in
clothing and footwear
D. Anas was about to wipe on woollen socks One companion ask are you going to wipe
over that? He said that they are kuffs, but made out of wool this clarify that kuff
does not have to be leather
E. Nylon stockings is ok to wipe over even if it is transparent
F. Hadith of Mugheer The Prophet was making wudu when Mugheer was going to take
off his kuffs to wash feet, He said no, its ok since I put them on after I purified my feet
with wudo
G. Conditions for wiping on kuffs:
1. Must have wudo prior to putting them on
2. Authentic Hadeeth - Wipe the top - If the faith was a matter of reasoning, it would
have been that you wipe the underside, but I see the P (s) wipe the upper side
related by Ali Abu Dawood
3. Weak Hadeeth found in Abu Dawood, Thirmidhi and The prophet wipe the upper
part and underside of the hoof this is weak and followed by the Shafi school
(Imam Shafi had said if the hadeeth is authentic that is my Madhab)
4. Timings 3 days for traveller, 24 hrs for the resident
5. At what point you consider the time from the time of the wiping (al bani)
6. Is wudo broken if take off the kuff? No, this is not one of the conditions that break
wudo
7. If you wipe on socks then put on shoes, can u wipe on shoes? Yes
8. Wipe hair in front of head (forelock), on turban and kuff. Another hadeeth wipe
on turban only, khimar
9. No evidence that you have to have wudo before you put turban

H. Shia reject this narration so sound, - they affirm their breaking away from the
community
I. Even the text of the Quran an issue
Wiping the head not part of the washing

Wash your feet difference of the scholars whether it goes back to wash or wipe correct opinion to wash them

Islamic Creed, p. 176-178

Commentary, pp. 339

Module 10 - (82 & 112) The Sunnah and the Community

Their importance, and adherence;
(83) Loving the Just and Hating the Tyrants - loving for the sake of Allah and loving Allah; 176-178;
341
(84) Allah knows best speaking about the religion without knowledge
I.

(82) We follow the Sunnah and the jama'a, and avoid disagreement, disputes and divisions
A. Allahs hand is over the jama a call to unity
B. Issue of moon-sighting do you go locally or internationally?
1. If majority are going with local sighting go with them
2. Avoid the spit, keep the unity
3. This does not mean you cant educate them on the right opinion
4. Go with the majority the best opinion to keep the unity
C. Ahlulsunnah wal jamah those who follow the sunnah
1. Sunnah - where we draw our knowledge from, the shia dont draw from sunnah
2. The jama they hold together, khawarij -> break away
3. Jama - companions & those who follow - > when u split off ->shaitan put ideas in head,
dangerous end
4. Not only have to follow sunnah only but also jama
1. Whoever dies and does not make baya to a leader, die in a state of disbelief they
used this argument to spilt off
2. Shaitan comes in and cause fitna
D. Following a path other than sahabas a path of misguidance
1. Proof - "If anyone contends with the Messenger, even after guidance has been plainly
conveyed to him, and follows a path other than that of the Believers, We will leave him in
the path he has chosen and land him in Hell. And what an evil refuge!" [4:115]
2. "Verily, this is my way, leading straight; follow it. Follow not other paths; they will
scatter you about from His (great) path. Thus does He command you that you may be
righteous" [6:153]
3. "Be not like those who divided among themselves and fell into disputation after
receiving clear signs, for them is a dreadful penalty" [3:105];
4. 'I advise you to listen to and obey (your leaders). Verily those of you who live after me
will see a lot of disputes. You must follow my way (Sunnah) and the way (sunnah) of

the right-principled and rightly guided caliphs (khulafti' ar-rashidiin al-mahdiyyun).

Stick to it and hold strongly to it (like biting on it) with your molars. Avoid new ways,
for every innovation (bid'ah) is misguidance.
5. "The people of the two earlier books each broke up into seventy-two sects (millah) on
matters of religion, and this ummah will divide into seventy-three sects, all of which
will go to Hell except one, which is the jamii 'ah.,,
6.
E. "If you want to follow a way, follow the way of those who have died, for there is no guarantee
that those who are alive will be safe from temptation (fitnah). (I am referring to)following the
Companions of Muhammad
F. Do not be divided into sects:
1. "Be not like those who divided among themselves and fell into disputation after receiving
clear signs, for them is a dreadful penalty" [3:105]; also,
2. "As for those who divide their religion and break up into sects, you have no part in them in
the least. Their affair is with Allah. He will in the end tell them the truth of all that they had
been doing" [6: 150].
G. When we differ on anything we take it back to Allah and His rasool
1. Difference are of 2 types:
a. Ikhtilaf-tana-wwar (variational differences) go back to practices of the P (s) i.e.
differences in adhan and iqama, tashahhud, sajdasahu ->pple dont need to differ abt
this, they need to educated abt the differences
Words have more than one meaning variation
b. Iktilaf-ta-daadcontradictory differences cannot exist at the same time like the
Shafi touch a woman wudo break, can you be out and in of wudo at the same time?
No
2. Refrain from doing what I prohibited
Page Point 112 page 236 to 241 this point elaborated - page 543 pdf or 259 for fundamental

(112) We believe that keeping together (jamii'ah) is the true and correct path, and that disunity
leads to deviation and torment.

"As for those who divide their religion and break up into sects, you have no part in them in the least.
Their affair is with Allah. He will in the end tell them the truth of all that they did" [6:159];
"Verily they will not cease to dispute; except those on whom your Lord has bestowed His mercy"
11:118-119].

Ahmad has recorded another reported by Mu'adh Ibn Jabal that the Prophet (peace be on him)
said "Satan is to man as the wolf is to the sheep. Remember that the wolf pounces on the
sheep which leaves the flock. Refrain from schism, maintain unity, and adhere to the
community and the mosque.,

II.

(83) We love those who are just and the honest, and we hate those who are unjust and
dishonest.
A. Basic principle of faith. Love those that Allah loves, and be displeased with those that Allah is
displeased with, to do otherwise is to destroy ones love for Allah

B.
C.
D.
E.
F.

This concept is known as Al walaawabaraa

Walaa -> allegiance with those who love tawheed
Baraa -> disassociate from followers of shirk, cut off ties and have enmity for them
Where does your loyalty lies?
"Whoever has three things has found the sweetness of eman: that he loves Allah and the
Messenger more than anything else; that he loves nobody except for the sake of Allah; and
that he hates to lapse into not having faith after Allah has rescued him from it, as much as he
hates to be thrown into fire.''
- Love a person only for the sake of Allah
G. One loves or hates a person for his good or bad qualities. But it sometimes happens that a
person has qualities, some of which call for love and others that call for hatred.
Proof: "I never hesitate in doing a thing that I want to do, but 1 hesitate to take the life of a
faithful servant of Mine. He does not like to die and I do not like to displease him, but it must
be done. recognizing the good and evil
III.

(84) Allah knows best speaking about the religion without knowledge
A. We have to submit to the religion
B. Do not speak without knowledge
"Who is more astray than one who follows his own fancies, devoid of guidance from Allah?"
[28:5]
C. In matters of religion do not rely on your reason
D. When one speaks on a matter without knowledge, one is simply pursuing one's fancies or
desires (hawaa)
E. Dont make your wrong ideas sunnah for the people
F. Dont know defer to Allah AllahuAalam (does not means I dont know, but its saying
whatever has been prescribed by Allah and His Messenger is best)

Ummhajer@gmail.com