بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn
Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture
No. 1
Introduction
to the Subject, the Book, and the Author
1. At-Tawheed
(a)
Definition
(b)
Divisions
(c)
Importance
2. The Book under
study
(a)
The Text
(b)
Explanations
(c)
Translations
3. Biography of
the Author: Muhammad Ibn Abdul-Wahhab Ibn Sulaiman
(a)
Birth and Lineage
(b)
Education
(c)
Condition of
Najd
(d)
Mission of Da’wah, Uyainah, Dar’iyah…
(e)
Death
(f)
Impact of his Da’wah
(g)
Some of his works
4. Biography of
the Explainer: Muhammad I. Abdul-Aziz as-Sulaiman al-Qar’aawee
Questions:
1. Define at-Tawheed and mention its divisions.
2. Why is at-Tawheed important?
3. What is the title
of the book under study in this course?
4. What is the name
of the author (including father and
grandfather’s name)?
5. Mention the
author’s date of birth or date of death.
6. Mention the titles
of two of his books.
7. What was the
author’s main Mission during his lifetime?
كتاب
التوحيد الذي هو حق الله على العبيد
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman at-Tamimi
an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture
No. 2 On Tawheed
[pgs. 9–17 from the Sharh; (pgs. 17-22 al-Masaa’il)]
And I created not the jinn and
mankind except that they should
Worship Me… [51:56]
And verily, We have sent among every community a
Messenger
[proclaiming]:
Worship Allah [Alone] and avoid the Taaghoot…
[16:36]
And your Lord has decreed that you worship none but
Him, and
That you be dutiful to your parents… [17:23-24]
Worship Allah and join none with Him in worship, and
do good
To parents, kinfolk, orphans, the poor, the neighbor
who is near
Of kin, the neighbor who is a stranger, the companion
by your
Side… [4:36]
Say [O Muhammad]: Come, I will recite what your Lord
has
Prohibited for you: Join not anything in worship with
Him;
Be good and dutiful to parents; kill not your children
because
Of poverty…[6:125]
On the authority of Mu’adh ibn Jabal, who said: I was
riding
Behind the Prophet on a donkey when he said to me: O,
Mu’adh!
Do you know what is the right of Allah upon His
slaves…
[al-Bukhaaree and Muslim]
Questions:
1.
Mention a daleel from the Qur’an showing the importance of Tawheed.
2.
Explain the words: ‘I have not created Jinn and Men except to
worship Me’.
3.
Give the comprehensive definition of
al-‘Ibaadah.
4.
What the Hikmah (wisdom/purpose) for which every Messenger was
sent?
5.
Name the two types of al-Hidaayah with a brief explanation
of each.
6.
What was the Prophet’s question to Mu’adh when riding the
camel together?
7.
Mention the reply of Mu’adh, and explain the significance
of his reply.
8.
Mention the Haqq (Right) of Allah upon His
servants, and their right upon Him.
9.
Is Kitmaan al-Ilm (concealment of knowledge)
permissible? [Explain]
10.
Mention one or two of the benefits derived from each Ayah
or Hadeeth.
كتاب
التوحيد الذي هو حق الله على العبيد
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab at-Tawheed
Alladhee Huwa Haqqu-llahi ‘Ala al-‘Abeed
Explanation of The
Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn
Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study Guide
Lecture No. 3 The
Superiority of Tawheed and What it Removes of Sins
[pgs. 17-22 from the Sharh;
(pgs. 23-26 al-Masaa’il)]
It
is those who believe and do not adulterate their faith with Zulm (wrongdoing),
for them there is safety and they are rightly-guided. [al-Qur’an 6:82].
From Ubaadah ibn
as-Saamit, Allah’s Messenger said: Whoever testified that none is worthy
of worship except Allah,Alone, without partners; and that Muhammad is His slave
and messenger; and that Eisa is His slave and Messenger, and His Word which was
bestowed upon Maryam, and a spirit (created) from Him; and that is a reality;
and that Hell-Fire is a reality – Allah will admit him to paradise, whatever
his deeds might be. [al-Bukhaaree]
From
‘Itbaan, Allah’s Messenger said: Indeed, Allah has forbidden the Hell
from (touching) the person who testifies that none is worthy of worship except
Allah, seeking nothing by this testimony except the Face of Allah. [al-Bukhaaree,
Muslim]
From
Abu Sa’eed al-Khudree, Allah’s Messenger said: Moosa said: Ya Rabb!
Teach me something by which I may remember You and supplicate You. Allah said: Ya Moosa! Say: Laa ilaaha
illa-llah…Even if the seven heavens and all of its inhabitants – other than Me
– and the seven earths as well were all put in one side (scale) of a balance,
and La ilaaha illa-llah were put in the other, the latter (La ilaaha illa-llah)
would outweigh them. [Ibn Hibban, al-Haakim]
From
Anas, who said: I heard Allah’s Messenger say: Allah the Most High
said:… O son of Adam! Were you to come to Me with the world full of sins,
and meet Me without associating any partner with Me, I would come to you with a
similar amount of forgiveness. [at-Tirmidhee,
(Hasan)]
Questions:
1.
Explain the underlined words in the
following: It is those who believe and do not adulterate their faith
with Zulm (wrongdoing), for them there is safety and they are rightly-guided. [al-Qur’an 6:82].
2.
Explain the meaning of La ilaaha
illa-llah,Wahda-hu, La Shareeka la-hu in the Hadeeth of Ubaadah ibn
as-Saamit.
3.
Is there any benefit from simply pronouncing
these words of Shahaadah?
[Explain]
4.
What is the meaning of Muhammad is
His slave-servant and His messenger; and what does this testimony require of
us?
5.
What is the meaning of Eisa is the
slave-servant of Allah and His messenger; and who are the two groups
refuted by this statement?
6.
Why is Eisa referred to as Kalimatu-llah
(the Word of Allah) bestowed upon Maryam?
7.
Why is Eisa referred to as Roohun min-hu (a
spirit from Him)? [Explain]
8.
Explain:...Allah will admit him to
paradise, whatever his deeds might be.[Hadith Ubadah]
9.
Mention the five (5) points of Shahaadah
(witness) – in the Hadeeth of Ubaadah ibn as-Saamit – that will admit a
believer to paradise, whatever their deeds might be.
10. Mention the seven (7) Shuroot (conditions)
for the acceptance of Laa ilaaha illa-llah.
11. What is the condition upon which all a
person’s sins might be forgiven – even if these sins are enough
to fill the earth? [Hadeeth Anas Ibn Maalik]
12. Mention the Sifaat (characteristics) of
Allah confirmed in the above Ahaadeeth.
كتاب
التوحيد الذي هو حق الله على العبيد
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn
Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 4 Whoever Fulfilled the
Requirements of Tawheed Will Enter Paradise Without Giving Account (Recknoing)
[pgs. 23-28 from the Sharh; (pgs. 27-31 al-Masaa’il)]
Verily, Ibrahim was an Ummah
(a leader, model, teacher of good), Qaanit (devoutly obedient to Allah),
Haneef (not inclined towards Shirk), and he was never of those who
ascribe partners to Allah. [an-Nahl 16:120]
And those who live in
awe for fear of their Lord; and those who believe in the Signs of
their Lord; and those who join not anyone (in worship) as partners with
their Lord; and those who give that which they give (i.e. charity) with
their hearts full of fear [whether their charity has been accepted or
not], because they are sure to return to their Lord. It is these who race for the good deeds, and
they are foremost in them…[al-Mu’minoon
23:57-61]
On the authority of Husain ibn Abdur-Rahman,
he said: I was with Sa’eed ibn Jubair…and I had used a Ruqyah[1]…. He said: What made you to do that:? I answered: A hadeeth I heard from
ash-Sha’bee. He asked what did he tell
you? I said: He reported from Buraidah
al-Husaib, who said that ruqyah is not permitted except [or it is most
beneficial] in case of al-Ain (the evil eye) and al-Humah
(poisonous bite). He said: He who limits
himself to what he has heard, has done well; but Ibn Abbaas reported to us that
the Prophet said: All the nations were made to pass before me and I saw…
It was said to me: These are your people: Among them are seventy
thousand who will enter paradise without a reckoning or punishment…He said: They are those
who do not seek others to treat them with ar-Ruqyah, nor seek treatment
by al-Kay (cauterization, using hot irons), nor at-Tatayyur
(following good or bad omens), but depend (at-Tawakkul) upon - and put
their trust in - their Lord (Alone)…. [al-Bukhaaree,
Muslim]
Questions:
1.
Explain the meaning of ‘whoever fulfilled
the requirements of Tawheed’, [mention its reward].
2.
Why was the characteristic of Ibraaheem for which he was praised by Allah in an-Nahl
16:120.
3.
Explain the following expressions: Ummah,
Qaanit, Haneef in Soorah an-Nahl 16:120.
4.
The Nafyi (negation) in Soorah
al-Mu’minoon 23:59: ‘who join not anyone as partners (in
worship) with their Lord’ is Ithbaat (affirmation) of what?
5.
What is the meaning of ar-Raqya;
and what is the Hukm (Islamic Ruling) concerning it? [Explain]
6.
Explain the words of Sa’eed
ibn Jubair: He who limits himself to what he has heard has done well.
7.
Mention the four characteristics
of those who will enter paradise without Hisaab (Account).
8.
How many are those who will
enter paradise without Hisaab and without ‘Adhaab
(punishment)?
9.
What benefit might be
derived from the fact that some of the prophets had only a few followers?
10. Mention
some of the benefits derived from the verses and hadeeth of this chapter.
كتاب
التوحيد الذي هو حق الله على العبيد
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman at-Tamimi
an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 5 al-Khawf min ash-Shirk: Fear of
Shirk
[pgs. 29-33 from the Sharh; (pgs. 32- al-Masaa’il)]
Verily, Allah forgives not that partners be set
up with Him [in worship] but He forgives other than that to whom He Wills;
and whoever sets up partners with Allah [in worship], he has indeed invented an
enormous wrong. [an-Nisaa’ 4:48;
4:116]
And [remember] when Ibraaheem said: My Lord! Make this
city one of peace and security, and keep me and my sons away from worshipping idols. [ar-Ra’d 13:35]
It is reported that the Prophet said: Of the things
which I fear for my Ummah, the thing which I fear most is Minor Shirk. Then he was asked about Minor Shirk, and he
said: It is ar-Riyaa’ (showing off). [Reported by Ahmad, from Mahmood ibn Labeeb]
It is reported on the authority of Ibn Mas’ood that
the Messenger of Allah said: Whoever died while supplicating another
deity besides Allah, will enter the Fire. [Reported by al-Bukhaaree]
It is reported by Muslim, on the authority of Jaabir, that Allah’s Messenger said: Whoever meets Allah, without associating
partners with Him, will enter Paradise; and whoever meets Him as one who
associated anything with Him, will enter the Fire.
Questions:
1.
Explain the relationship between this chapter-heading and the
title ‘Kitaab at-Tawheed’.
2.
Why is Shirk the most dangerous, wicked and
severely punished sin, which will not be forgiven?
3.
Mention the types of Shirk, defining each
type.
4.
Define ar-Riyaa’, and explain why it should be feared.
5.
Will a person who dies having committed ash-Shirk
al-Asghar, remain in the Fire?
6.
Explain what is meant by Du’aa (supplication) in
the hadeeth: Whoever died while supplicating another deity besides
Allah…
7.
Mention the two types of Du’aa and give an example
for each.
8.
What do we benefit/understand from the Nayee (negation)
in the words: Whoever meets Allah, without associating partners with
Him…?
9.
What is the belief of al-Khawaarij and
al-Mu’tazilah concerning the person who died having committed al-Kabaa’ir
(Major Sins)?
10. Mention two of the Sifaat
(Characteristics) of Allah confirmed in this chapter.
11. Mention some of the Fawaa’id (beneficial
points) derived from the evidences of this chapter.
كتاب
التوحيد الذي هو حق الله على العبيد
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman
at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 6 The Call to Testify that
None is Worthy of Worship except Allah
[pgs. 35-40 from the Sharh; (pgs.
34-38 al-Masaa’il)]
Say (O Muhammad): “This is my way; I invite unto Allah with
sure knowledge, I and whosoever follows me.
And Glorified and Exalted is Allah. And I am not of the Mushrikin.) Qur’an
12:108
It is reported on the
authority of Ibn ‘Abbas that Allah’s Messenger said when he sent Mu’aaz to
Yemen: You are going to a people who are
from the People of the Book: So the
first thing to which you call them should be the testimony that none has the
right to be worshipped except Allah”.
And in another narration: “that
they testify to the Oneness of Allah”.- “And if they obey you in that, then
inform them that Allah has made compulsory upon them five prayers every day and
night. And if they obey you in that,
then inform them that Allah has made incumbent upon a charity (Sadaqah) which
is to be taken from the rich among them and given to their poor. And if they obey you in that then be careful
not to take the best of their wealth (as Zakah), and be careful of the
supplication of those who have suffered injustice, for there is no obstacle
between it and Allah. Bukhari and
Muslim .
It is reported on the authority of
Sahl ibn Sa’d that he said: “Allah’s Messenger said on the Day of (the
Battle of) Khaibar: “Tomorrow I shall
indeed give the flag to someone who loves Allah and His Messenger and is loved
by Allah and His Messenger: Allah will
grant victory under his leadership. The people spent the night absorbed in
discussing who might be given the flag.
In the morning, they came eagerly to Allah’s Messenger, each of them
hoping to be giver the flag. Allah’s
Messenger asked: “Where is ‘Ali Ibn Abi
Talib?” They replied: “He is suffering from an eye ailment.” He was sent for and brought to the Prophet who spat in his eyes and prayed for him
whereupon he was cured as if he had not been in pain before. Allah’s Messenger then gave him the flag and
said: “Advance with ease and gentleness
until you arrive in their midst, then call them to Islam and inform them of
their duties to Allah in Islam. By
Allah! If He may guide through you a single
man to Islam, it would be better for you than red camels.” Al-Bukhaaree
and Muslim
Questions:
1.
What is first thing that our Da’wah (Invitation) should
begin with, and Why?
2.
What is the daleel (proof) for your answer to question one?
3.
Explain the verse from Soorah Yusuf (12:108).
4.
What is the meaning of: be careful of the supplication of those who
have suffered injustice, for there is no obstacle between it and Allah?
5.
Who are the Ahlu-l-Kitaab (People of the Book)?
6.
What is the meaning of : it would be better for you than red camels?
7.
Which Sifah (characteristic) of Allah is affirmed in the
hadeeth of Sahl ibn Sa’d?
8.
Is it permissible to make a oath to affirm a statement such as a fatwa
(Ruling)?
9.
Is it obligatory to call the people to Islam before commencing Jihad
against them?
10. Mention some of the important points derived
from this chapter.
بسم الله الرحمن
الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman
at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 7 Tafseer (Explanation) of the
Meaning of Tawheed, and
the Shahaadah (Testimony) of La ilaaha illa-llah
[pgs. 41-47 from the Sharh; (pgs.
39-42 al-Masaa’il)]
“Those whom they
supplicate [created beings, such as Prophets, pious men, or angels] desiring
means of access to their Lord, as to which of them should be the nearest; they
[the Prophets, pious men etc.] hope for His Mercy and fear His punishment: Verily, the punishment of your Rabb is
fearful”.
[Qur’an Surah Al Hadeed- 57:17]
“And [remember]
when Ibraheem said to his father and his people: “Verily I am innocent of what you worship,
except Him Who originated me, and He will certainly guide me.”
[Az-Zukhruf
26-27]
“They have taken
their Ahbaar (religious scholars) and their Ruhbaan (monks)
as Arbaab (Lords) beside Allah, as well as the Messiah,
son of Maryam; though they were not commanded but to worship One God: There is none worthy of worship but He,
glorified be He: [Far is He] above that which they associate [with Him] [At-Taubah- 9:31]
“And amongst
mankind are those who take [for worship] others besides Allah, as equals [with
Allah]: They love them as they love
Allah. And those who believe love Allah
more. If only the wrongdoers could see -
behold, when they would see the punishment - That to Allah belongs all power,
and Allah is Stern in punishment”. [Al Baqarah – 2:165]
It is authentically
reported the Prophet said:
“Whoever said: “Laa
ilaaha illallaah ,” and rejected all
that is worshipped besides Allah, (know that) Allah has forbidden the taking of
his property and the spilling of his blood; and his account
will be for Allah, the Almighty, the
All-Powerful.” [Muslim]
Questions:
Questions:
1.
Explain how the verse 57:17 is a clear proof against those who worship
other than Allah.
2.
What is the meaning: the believer should be in a state between Rajaa’
(Hope) and Khauf (Fear).
3. Discuss the statement of Ibraaheem: Verily, I am Baraa’un
(innocent) of what you worship, except Him Who originated me…
4.
Explain how the Ahlu-l-Kitaab took their religious leaders as Arbaab (Lords)
beside Allah.
5.
How many are the classes of people – concerning the Hubb
(Love) of Allah?
6.
What are the conditions for the protection
of a person’s life and property [according to the hadith]?
7.
What is meant by: Whoever said: “Laa
ilaaha illallaah…
8.
Mention some of the sifaat (characteristics) of Allah
confirmed in this chapter.
9.
Mention some of the major types of Shirk which are mentioned in this chapter.
كتاب
التوحيد الذي هو حق الله على العبيد
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman at-Tamimi
an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 8 It is an Act of Shirk
to wear al-Halqah (Rings) and al-Khait (Thread) and that which is
similar to them - as a Means of Prevention or Lifting of
Afflictions [pgs. 49-54 from the Sharh; (pgs. 43-45 al-Masaa’il)]
Say: Tell me then, the things
(idols etc.) that you invoke besides Allah – if Allah intended some Durr
(harm) to me, could they remove His harm; or if He intended some Rahmah (mercy) for me, could they withhold His
Mercy? Say: Sufficient for me is Allah;
in Him those who trust [the true believers] must put their trust. [az-Zumar
39:38]
It is reported on the authority
of Imraan ibn Husain, that Allah’s Messenger saw a man with a Halqah
min Sufr (brass ring) in his hand, and he asked him: What is this? He replied: It is for protection from al-Waahinah
(sickness, weakness). The Prophet answered: Remove it at once, for verily, it
will not increase you except in weakness.
And were you to die whilst wearing it, you would never be successful
(al-Falaah). [Narrated by Ahmad, with an acceptable chain of
narrators] [See: Ad-Da’eefah 3/101-104, No. 1029; Al-Albaanee]
It is also reported from Ahmad on
the authority of ‘Uqbah ibn ‘Aamir
in a Marfoo’ form: Whoever wore a Tameemah (Talisman, Amulet)
Allah will never grant his desire; and whoever wears a Wada’ah (a type
of sea shell, resembling an oyster shell) Allah is never grant him peace and
tranquility. [See: Ad-Da’eefah 3/427, No. 1266]
And in another Narration of Ahmad: Whoever
‘Allaqa (wears) a Tameemah (Talisman, Amulet) has
committed an act of Shirk. [This narration is Saheeh;
see above reference]
It is reported by Ibn Abi Haatim,
on the authority of Hudhaifah that he saw a man with a Khait (thread) in
his hand, (used to protect him from) fever.
He (Hudhaifah) cut it and recited the saying of Allah, the Most High: And
most of them do not believe in Allah, except that they associate partners
with Him. [Yoosuf 12:106]
Questions:
Questions:
1.
What is the Hukm of wearing al-Halqah
& al-Khait as a means
of Prevention of Afflictions?
2.
Explain the relation between verse 39:38 and
wearing of al-Halqah (rings) and al-Khait.
(thread).
3.
What was meant by the Prophet’s question to the man wearing a brass ring: What
is this?
4.
What do we understand from the Prophet’s
command to that same man: Remove it at once… ?
5.
Explain: And were you to die whilst
wearing it, you would never be successful (al-Falaah).
6.
What is meant by ‘Allaqa (wears)
in the hadeeth: Whoever wears a Tameemah has committed an act of Shirk..
7.
Explain the use of verse 12:106 as a proof
against someone wearing a Khait (thread) for protection
8.
Mention some of the benefits derived from
this chapter.
كتاب التوحيد الذي هو حق الله على
العبيد
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn
Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 9 What Has Been Said
About the Use of ar-Ruqaa (Recitations
for Healing) and at-Tamaa’im
(Amulets, Talismans worn for Protection from Harm)
[pgs. 55-60 from the Sharh; (pgs.
46-48 al-Masaa’il)]
It is authentically reported on
the authority of Abu Basheer al-Ansaaree that he was with the Messenger
of Allah on one of his journeys when he sent a messenger to tell the people:
‘Let not any necklace of bow-string (Qilaadah min watarin) [or he said] Qilaadah (any kind of
necklace) remain on the necks of your
camels, except that it is cut off.’
[al-Bukhaaree
and Muslim]
It is reported on the authority
of Ibn Mas’ood that he said: I heard the Messenger of Allah say: Verily ar-Ruqaa,(unapproved
recitations for healing) at-Tamaa’im (talismans) and at-Tiwalah
are all forms of Shirk.
[Narrated
by Ahmad and Abu Daawood; See: Saheeh Abu Daawood 2/735, No. 3883/3288]
It is reported on the
authority of Abdullah ibn ‘Ukaim in a Marfoo’ form: Whoever wore
something (talisman, amulet) (around his neck) will be put in its charge.
[Narrated
by Ahmad and At-Tirmidhee; See: Saheeh at-Tirmidhee 2/208, No. 2167/1691]
It is reported by Ahmad, on the
authority of Ruwayfi’ that he said: Allah’s Messenger said to me:
‘O Ruwaifi’! It is probable that your
life will be a long one, so inform the people that whoever tied his beard,
or wore a bow-string, or cleaned his privates using animal
dung or a bone – (should know that) Muhammad is innocent of him.’
[Ahmad,
Abu Daawood; See: Saheeh Abu Daawood 1/10, No. 36/27 ]
It is reported on the authority
of Sa’eed ibn Jubair that he
said: Whoever cut (and removed) a Tameemah from a person, it will
be for him as if he had freed a slave.
[Narrated
by Wakee’ –Marfoo’ Hukman – Mursal]
Also from Wakee’ on
the authority of Ibraaheem an-Nakha’ee, is that he said: They (the
companions of Abdullah ibn Mas’ood) used to hate (consider Mak-rooh)
at-Tamaa’im – all of them – whether they were from the Qur’an or from
other than the Qur’an.
Questions:
1.
Why was the
necklace of bow-string
required to be cut (removed)?
2.
Define ar-Ruqaa (ar-Ruqyah);
and mention its Hukm (Ruling).
3.
Define at-Tamaa’im (at-Tameemah);
and mention its Hukm (Ruling).
4. Define at-Tiwalah;
and mention its Hukm (Ruling).
5. Explain:
Whoever wore something (talisman) (around his neck) will be put in its
charge.
6.
What may be derived from the words:O Ruwaifi! It is probable that your life will
be long
7.
What is meant by: whoever tied his
beard…Muhammad is innocent of him.
8.
What is the Hukm (Ruling) concerning: cleaning
the privates using animal dung or a bone?
9.
What is the Daleel (proof) for
this ruling; and what is its Ta’leel (justification/reasoning).
10.
What is meant by the saying of Ibraaheem: They
used to hate (consider Mak-rooh) at-Tamaa’im…and who is he
referring to by ‘they’?
كتاب التوحيد الذي هو حق الله على
العبيد
بسم
الله الرحمن الرحيم
ISLAMIC CREED TRAINING COURSE IV
Sharh: ‘Kitaab at-Tawheed
Alladhee Huwa Haqqu-llahi ‘Ala al-‘Abeed
Explanation of The
Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn
Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study Guide
Lecture No. 10 Whoever Seeks Blessing (at-Tabarruk) from a Tree, Stone or Any Such Thing
[pgs. 61-65 from the Sharh;
(pgs. 49-51 al-Masaa’il)]
Allah
says: Have you seen al-Laat
and al-‘Uzzah? And another, the third, Manaat? What! Is
the male sex for you and the female for
Him? That would indeed be a most unfair
division! [an-Najm 53:19-22]
It
is reported on the authority of Abu Waaqid al-Laithee that he said: We were
traveling with the Prophet to Hunain, when we had only
recently abandoned disbelief and the polytheists had a lotus-tree (sidrah)
at which they used to worship and upon which they used to hang their
weapons. They called it Dhaatu Anwaat. So, we said to Allah’s Messenger:
Make
for us a Dhaatu Anwaat like theirs, at which they Messenger of Allah said: Allahu
Akbar! Verily, it is as-Sunan (the way) [of the people before you];
that which you have said – by Him in Whose Hand is my soul – is the same
as was said by the Children of Israa’eel to Moosa: Make for us a god
such as the gods which they (the polytheists Egyptians) have. He (Moosa) said: Verily, you are an ignorant
people. [Then (the Prophet) said]: You will definitely follow the ways of
those who came before you.
[Reported by at-Tirmidhee, who said that it is Saheeh
(authentic).
Questions:
1. Explain
what is meant by at-Tabarruk from
Trees, Stones, etc.; and its Hukm (Ruling).
2. What is
the meaning and origin or the three names mentioned is this verse : Have you seen al-Laat
and al-‘Uzzah? And another, the third, Manaat?
3. Why did
the pagans hang their weapons on the lotus-tree?
4. How can
we explain the request to the Prophet to ‘make for us a Dhaatu Anwaat
like theirs’?
5. What
was meant by the words Allahu Akbar when they requested a Dhaatu
Anwaat?
6. Explain
the comparison between the two sayings
– ie. the Companions and Children of Isra’eel.
7. Is it
expected that the Muslims will fall into the deviations, sins, Kufr and Shirk of the earlier
nations? Explain.
8. What is
al-I’tikaaf, and what is its Hukm (ruling)?
9. Is a
person Ma’dhoor (excused) for the actions they have done while Jaahil
(ignorant)?
10. Mention
some of the benefits from the hadeeth of Abu Waaqid al-Laithee.
كتاب التوحيد الذي هو حق الله على
العبيد
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab at-Tawheed
Alladhee Huwa Haqqu-llahi ‘Ala al-‘Abeed
Explanation of The
Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn
Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study Guide
Lecture No. 11 What is Said Concerning Slaughter (Sacrifice)
Dedicated to other than Allah
[pgs. 67-71 from the Sharh;
(pgs. 52-54 al-Masaa’il)]
Allah says: Verily, my prayer, my slaughter, my life and
my death are [all] for Allah, the Lord of the worlds. He has no partner. This am I commanded, and I am the first of
those who submit. [al-An’aam
6:162-163]
Allah says: Therefore, pray to
your Lord and slaughter (animals in His Name only).
[al-Kawthar 108:2]
It is reported on the authority of
Ali that he said: Allah’s Messenger told me four things: Allah has cursed
(La’ana) the one who slaughters in the name of other than Allah; Allah has
cursed the one who curses his parents;
Allah has cursed the one who protects and shelters the Muhdith (criminal,
innovator in the religion); Allah has cursed the one who alters the
land-marks. [Muslim]
It is reported from Taariq ibn
Shihaab that the Prophet said: A man entered Paradise because of a fly,
while another entered the Fire because of a fly. The asked: How was that possible O Messenger
of Allah? He replied: Two men passed by
a people who had a idol (sanam) which it was not permissible for anyone
to pass without making a sacrifice to it.
They (the people) said to the first man:
Sacrifice (something). He said: I
have nothing with which to do so. They
said: Sacrifice something, even if it were only a fly, and so he did so, and
they allowed him to continue on his way; and so he entered the Hell-Fire. Then they said to the second man: Sacrifice (something). But he said:
I will not sacrifice anything unless it be to Allah, the Almighty, the
All-Powerful. So, they struck his neck
(and he died) and entered Paradise. [Ahmad,
(Da’eef)]
Questions:
1. Define adh-Dhabh
(sacrifice/slaughter) mentioning its divisions.
2. Explain
the two above verses.
3. What is
the relationship between the two verses above and the chapter under discussion?
4. What is
the meaning of al-La’an (Allah curses
the one who…) in the hadeeth of Alee?
5. Why did
the Prophet curse the one who makes a sacrifice (dhabh) to
other than Allah?
6. What is
meant by a person ‘cursing his parents’?
7. What is
the ruling concerning cursing sinful, immoral and disbelieving people?
Explain.
8. What
may be derived from the hadeeth of adh-Dhubaab (the fly which was
sacrificed)?
كتاب التوحيد الذي هو حق الله على
العبيد
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman
at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 12 There is no Dhabh (Slaughter/Sacrifice)
for Allah in a place where Sacrifice is Dedicated to other than Allah
[pgs. 73-76 from the Sharh; (pgs.
55-56 al-Masaa’il)]
Allah says: Do not ever stand [in prayer] therein There is a mosque whose foundation was laid
on piety from the first day. It is more
worthy of your standing [for prayer] therein. In it are men who love to be
purified; and Allah loves those who purify [themselves after answering the call
of nature..]‘ [at-Tawbah 9:108]
It
is reported on the authority of Thabit Ibn Adh-Dhahhak that he said: “A man vowed to sacrifice a camel at a place
called Buwanah, and he asked the Prophet about it. He said to him: “Does the place contain any of the idols (wathn)
from the time of the Jahiliyyah?” They
said: “No”. He then asked: “Did the disbelievers hold any of their
(religious) festivals (Eid) there?” They replied:
“No”. So the Messenger of Allah
said:
“Then fulfill your vow, for verily, vows which entail disobedience to
Allah or that which is beyond the capacity of the son of Adam should not be
fulfilled.”
(Narrated
by Abu Dawood, with a chain of narrators that meets the conditions of
acceptance laid down by Bukhaari and Muslim; See: Saheeh Abu Daawood 2/637, No.
2834/3313)
Questions:
1. What is intended by the chapter
heading: .. place where Sacrifice is made to other than Allah
2.
What is the Hukm (ruling) of the sacrifice made in such a
place? Why?
3.
What is the circumstance of the revelation of the verse: Do not ever stand [in prayer] therein...
4.
What is meant by: a mosque whose foundation was laid on piety
from the first day..
5.
How does this verse relate to the chapter heading?
6.
What can be derived from the questions which the Prophet asked about Buwanah?
Discuss
the Prophet’s saying: “Then fulfill your vow, for verily, vows which
entail disobedience to Allah or…should not be fulfilled.”
7.
What is the meaning of: …that
which is beyond the capacity of the son of Adam.
8.
Mention some of the benefits derived from the above evidences.
كتاب التوحيد الذي هو حق الله على
العبيد
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman
at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 12 Cont’d A
Vow (Nadhr) ) made to other than Allah
is Shirk
[pgs. 77-79 from the Sharh; (pg.
57 al-Masaa’il)]
Allah
says: They perform their vows, and they
fear a Day whose evil is spread far and wide.
[al-Insaan 76:7]
Allah
says: And whatever you spend in
charity or whatever vow you make, be sure Allah knows it all. But the wrongdoers have no helpers. [al-Baqarah 2:270]
It
is authentically reported on the authority of ‘Aaishah that the Prophet
said: “Whoever vowed to obey Allah, he
should do so, and whoever vowed to
disobey Him, should not do so.”
(al-Bukhaaree)
Questions:
1.
What is the relationship of this chapter heading to the title of
the Book: Kitaab at-Tawheed?
2.
What is the definition of an-Nadhr?
3.
Discuss the verse: They perform their vows… [76:7]
4.
Discuss the verse: …or whatever vow you make, be sure Allah
knows it all.[2:270]
5.
Discuss the hadeeth of Aaisha and what rulings may be derived from it.
كتاب التوحيد الذي هو حق الله على
العبيد
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman
at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 13 al-Isti’aadhah (Seeking
Refuge in) other than Allah is Shirk
[pgs. 81-83 from the Sharh; (pg.
58 al-Masaa’il)]
Allah
says: And there were persons among mankind
who took shelter with persons among the jinn, but they [only] increased
them in Rahaq (transgression, arrogance; or fear and misguidance).
[al-Jinn
72:6]
In
is reported on the authority of Khawlah Bint Hakeem (may Allah be pleased with
her) that she said: ‘I heard Allah Messenger say: Whoever visited an abode
and said: “I seek refuge in the Most Perfect Words of Allah, from the evil
of what He has created.” – no harm shall befall him until he departs from that place.’ [Muslim]
Questions:
1.
What is al-Isti’aadhah? And what is it Hukm (Legal
Ruling)?
2.
Explain the verse: And there were persons among mankind who took
shelter with persons among the jinn…
3.
What is meant by: Most Perfect Words of Allah…?
4.
Explain the words: …from the evil of what He has created?
5.
What is the relationship between ‘seeking refuge in the Perfect
Words of Allah’ and the chapter under discussion?
كتاب التوحيد الذي هو حق الله على
العبيد
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab at-Tawheed
Alladhee Huwa Haqqu-llahi ‘Ala al-‘Abeed
Explanation of The
Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn
Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study Guide
Lecture No. 13 Cont’d al-Istighaathah (Seeking Aid) from other
than Allah; And ad-Du’aa (Supplicating) other than Allah is Shirk
[pgs. 85-91 from the Sharh;
(pg. 59-62 al-Masaa’il)]
Allah says: Nor
call on any besides Allah, such can neither profit you, nor hurt you. If you do, then you will surely be one of the
Zalimoon (polytheists and wrong-doers).
[Qur’an 10:106]
Allah say: If
Allah does touch you with hurt, there is none can remove it but He; If He designs some benefit for you, there is
none can keep back His favour: He causes
it to reach whomsoever of His slaves He wills, and He is the Most Forgiving,
Most Merciful. [Qur’an 10:107]
Allah says: You worship besides Allah only idols
,and you only invent falsehood. Verily,
those whom you worship besides Allah have no power to give you provision , so
seek your provision from Allah (Alone), and worship Him (Alone)
and be grateful to Him. To Him
(Alone) you will be brought back. [Qur’an 29:17]
Allah says: And
who is more astray than one who calls upon other than Allah, such as will
not answer him until the
Day of Resurrection, and who are [even] unaware of their calls to
them. And when mankind are gathered [on
the Day of Resurrection], they [the false deities] will become enemies
to them and will deny their worshipping.
[Qur’an 46:5-6]
Allah says: Is
not He [better than your gods] Who responds to the distressed one, when he
calls Him and Who removes the evil, and makes you inheritors of the earth
[generation after generation], is there any deity with Allah? Little it is that you bear in mind [the
warning]. [(Qur’an 27:62]
at-Tabarani reports that: In the time of the Prophet there was a
hypocrite who used to harm the
believers, and some of them said: ‘Come, let us seek aid (al-Istighaathah)
from the Messenger of Allah against this hypocrite.’ But the Prophet said: “Aid must not be
sought from me; Aid must only be sought from Allah.” [Weak]
Questions:
1. Define al-Istighaathah;
and mention its legal ruling.
2. What is
the relationship between al-Istighaathah and ad-Du’aa?
3. Explain
Du’aa al-Mas’alah and Du’aa al-Ibaadah.
4. Discuss
the verse: If Allah does touch you with hurt, there is none can remove it
but He…
5. Discuss
the verse: so seek your provision from Allah (Alone), and worship
Him (Alone)…
6. Explain:
And who is more astray than one who calls upon other than Allah…
7. Who did
the Pagans call upon is time of severe distress? Explain.
8. Mention
some of the benefits from the above evidences related to Tawheed and Shirk.
كتاب التوحيد الذي هو حق الله على
العبيد
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab at-Tawheed
Alladhee Huwa Haqqu-llahi ‘Ala al-‘Abeed
Explanation of The
Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study Guide
Lecture No. 14 The Words of Allah: ‘Will they associate [with Me]
those that do not create…’
[pgs. 93-100 from the Sharh;
(pg. 63-66 al-Masaa’il)]
Allah says:
Do they attribute as partners to Allah those
who created nothing but they themselves are created? No help can they give them, nor can they help
themselves. [Qur’an 7:19l-192]
Allah says:
He merges the night into the day [i.e. the
decrease in the hours of the night is added to the hours of the day] and He
merges the day into the night [i.e. the decrease in the hours of the day is
added to the hours of the night]. And He
has subjected the sun and the moon: Each
runs its course for a term appointed.
Such is Allah, your Lord; His is the Dominion. And those whom you call upon instead of Him,
own not even a Qitmeer [the thin membrane covering a date-stone]. If you call upon them, they hear not your
call and even were they to hear, they could not grant it [your request] to
you. And on the Day of Resurrection,
they will disown your ascribing them as partners [with Allah]. And none can inform you [Oh, Muhammad!] like
He [the All-knowing]. [Qur’an 35:13-14]
It is authentically reported on the authority of Anas that the Prophet was
struck during the battle of Uhud, and one of his molar teeth was broken,
at which he said: “How can a people
ever be successful, when they strike their Prophet?” and so it was revealed: The matter is not for your
decision: Whether He turns in mercy to
(pardons) them or punishes them: for
verily, they are the wrongdoers. (Qur’an
3:128)
[al-Bukhaaree (Mu’allaq) and Muslim (Mawsool)]
It is reported
on the authority of Ibn Umar that he heard the Messenger of Allah
saying as he raised his head from bowing, in the second rak’ah of Fajr
prayer: “Oh, Allah! Curse so-and-so and so-and-so,” after saying: “ Sami’
Allahu Liman Hamidah,” and : “Rabbanaa wa Lak Al-Hamd.” And so Allah revealed: ‘The matter is not for your decision…’ (3:128) [al-Bukhaaree]
In another narration, it is reported that he made
Du’aa against Safwaan Ibn Umayyah, Suhail Ibn ‘Amr and Al-Harith Ibn
Hisham, and so this verse was revealed:
‘The matte is not for your decision’[3:128]
[al-Bukhaaree (Mursal); Ahmad and Tirmidhee (Mawsool,
containing a weak narrator) ]
It is reported on the authority of Abu Hurairah
that when this verse was revealed: ‘And warn your nearest of kinsmen…’
[Qur’an 26:214] – Allah’s Messenger stood up and said: ‘O you people of
Quraish (or something similar)! Save
your own souls! I possess nothing with
which to protect you from Allah. Oh,
‘Abbas Ibn Abdul Muttalib! I possess nothing with which to protect you
from Allah. Oh, Safiyyah aunt of the
Messenger of Allah! I possess
nothing with which to protect you from Allah.
Oh, Fatimah Bint Muhammad!
Ask me of what I have anything you wish!
I possess nothing with which to protect you from Allah. [al-Bukhaaree]
Questions:
1. Explain
the verse: Do they attribute as partners to Allah those who created nothing…[7:191]
2. What was
the occasion on which Allah revealed: The matte is not for your
decision’? [3:128]
3. What is
the meaning of these words: The matte is not for your decision’?
4. What is
the meaning of al-La’n (the curse) of Allah or of the people?
5. What is
the meaning of: “ Sami’ Allahu Liman Hamidah,” and : “Rabbanaa wa Lak
Al-Hamd.”?
6. What did
he mean by: Save your own souls!…?
7. What did
he mean by: I possess nothing with which to protect you from Allah…?
8. What may
be understood from: Ask me of what I have anything you wish!…?
بسم الله الرحمن الرحيم
ISLAMIC CREED TRAINING COURSE IV
Sharh: ‘Kitaab at-Tawheed
Alladhee Huwa Haqqu-llahi ‘Ala al-‘Abeed
Explanation of The
Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study Guide
Lecture No. 15 The Words of Allah: ‘…When terror is removed from
their hearts…’
[pgs. 101-105 from the Sharh;
(pg. 67-70 al-Masaa’il)]
Allah says: No
intercession can avail with Him, except for those whom He allows; until when
terror is removed from their hearts, they will say: ‘What is it that your Lord
has said?’ They will say: ‘The Truth; and
He is al-‘Alee (the Most
High), al-Kabeer (the Most Great)’. [Saba’ 34:23]
It is authentically reported from Abu Hurairah
that the Prophet said: When Allah orders (decrees) a matter in the heaven, the
angels beat their wings in humility and submission to His Words [which He has
spoken]; and the sound of His Words has a effect in the depths
of their (hearts) [frightening them]
like the effect of the sound of a metal chain upon a solid
smooth stone [frightening the one who hears it]. Then, when fear has been removed from their
hearts, they (i.e. some of the angels) say: ‘What has your Lord said?’ They (the other angels) reply: [He has spoken] The Truth, and He is al-‘Alee (the Most High), al-Kabeer
(the Most Great)’.
Then, the listening thief mustariq as-Sam’i (eavesdropper
from the Jinn) hears (something from the speech of the angels)—and the
listening thief (eavesdroppers from the Jinn) are like this, one of them above the other – and here Sufyan
demonstrates what they do with his hand (palm), holding his hand to one side
and separating his fingers. Then, the
listening thief (Jinn) hears it (something said by the angels) and
transmits it to the one below him and he
transmits it to the one below him and so on, until it reaches the tongue
of as-Saahir (the
magician) or al-Kaahin (the fortune-teller).
Sometimes, the flaming fire (ash-Shihaab)
strikes him (the Jinn) before he can convey the news, and sometimes he conveys
it before he is struck. Then, he adds a
hundred lies to what he hears, and it is said: ‘Did not he (the fortune-teller)
tell us such-and-such on such-and-such a day?’ Then he is believed because of these words
which were overheard from the heaven.
[al-Bukhaaree]
An-Nawwaas Ibn Sam’aan reported that Allah’s
Messenger said: “When Allah, Most High,
wishes to reveal something , He speaks
out the Revelation and the heavens begin to shake (or he said: shiver severely) due to fear of
Allah, the Almighty, the All-Powerful, and when the inhabitants of the heavens
hear it, they fall down unconscious [and afterwards] in prostration to Allah,
and Jibreel is the first to raise his head; then Allah speaks to him and Allah gives him the Revelation
according to His Will. Then Jibreel passes by the angels, and every time he
passes through a different heaven, its angels ask him: “What has our Lord revealed, oh,
Jibreel?” Jibreel then answers: “He has spoken the Truth, and He is the Most
High, the Most Great.” Then they all
repeat the same after him, and then Jibreel proceeds to the destination
commanded by Allah, the Almighty, the All-Powerful.”
[Kitaab as-Sunnah, Ibn Abi Aasim; (weak)]
Questions:
Questions:
1.
Who is referred to in the words: until when
terror (faza’un) is removed from their hearts…?
2. What is
the cause of this terror/fear (faza’un) in their hearts?
3. What is
meant by the words: …[He has spoken] The Truth,…?
4. Explain
what the author intends to show/prove by this chapter heading?
5. Explain
the tashbeeh (comparison) in the words: the sound of a metal
chain upon a solid smooth stone...
6. What is
meant by mustariq as-Sam’i [How
did Sufyan explain what they do?]
7. What is as-Saahir,
and al-Kaahin?
8. Mention
two of the Asmaa’ullah (Name of Allah) found in the above evidences.
9. Mention
two of the Sifaatu-llah (Characteristics/Qualities of Allah) from the
above evidences.
10. Mention
some of the important points understood from this chapter.
كتاب التوحيد الذي هو حق الله على
العبيد
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab at-Tawheed
Alladhee Huwa Haqqu-llahi ‘Ala al-‘Abeed
Explanation of The
Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study Guide
Lecture No. 16 Intercession
[pgs. 107-115 from the Sharh;
(pgs. 71-74 al-Masaa’il)]
Allah says:
And warn therewith (i.e. the
Qur’an) those who fear (i.e. the Mu’minoon) that they will be gathered before
their Lord, when there will neither be a Walee (protector) nor any Shafee’
(intercessor) for them besides Him, so that they may fear Allah and keep
their duty to Him. [al-An’aam 6:51]
Allah says:
Say: To Allah belongs all intercession (ash-Shafaa’ah). To Him belongs the dominion of the heavens
and the earth and to Him you shall all return. [az-Zumar 39:44]
Allah says:
Allah!
There is none who has the right to be worshipped but He, al-Hayy
(the Living), al-Qayyoom (the Self-Subsisting). Neither slumber nor sleep overtakes Him. His are all things in the heavens and the
earth. Who is it that can intercede
in His presence, except as He permits?
He knows what is before them and what is behind them. Nor shall they compass aught of His Knowledge,
except as He Wills. His Kursee
extends over the heavens and the earth, and He feels no fatigue in guarding and
preserving them, for He is al-‘Alee (the Most High), al-‘Adheeem
(the Most Great). [al-Baqarah 2:255]
Allah says:
And no matter how many be the angels in the
heavens, their Shafaa’ah (intercession) will avail nothing, except after
Allah has given permission (al-‘Idhn)
for whom He Wills (al-Mashee’ah) and pleases (ar-Ridaa). [an-Najm 53:26]
Allah says:
Say: Call upon those whom you claim [as gods]
besides Allah: They possess not even the weight of an atom (or a small
ant), either in the heavens or on the earth; nor have they any share in
either; nor is there for Him any supporter from among them. Intercession with Him profits not, except
for him whom He permits…[Saba’ 34:22,23]
Questions:
1.
Define ash-Shafaa’ah (Intercession)
and mention its two types. [Explain briefly]
2.
What are the conditions for the acceptance of
ash-Shafaa’ah?
3.
Mention the evidence for the above
conditions.
4.
Mention some of the types of ash-Shafaa’ah
on the Day of Judgement.
5.
Who will be the most fortunate people
to receive the intercession of the Prophet?
6.
Explain the underlined words: And warn therewith
those who fear that they will be gathered before their Lord…[al-‘An’aam
6:51]
7.
Say: Call upon those whom
you claim [as gods] besides Allah… [Saba’ 34:22, 23]Explain this verse, and how it is a
proof against those who call on anyone or anything less than Allah.
8.
Mention some of the Asmaa’ullah (Names
of Allah) found in the above evidences.
9.
Mention some of the important points
understood from this chapter.
كتاب التوحيد الذي هو حق الله على
العبيد
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman
at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 17 The Words of Allah, the Most High:
‘…Allah guides whom He wills’
[pgs. 117-120 from the Sharh; (pgs.
75-77 al-Masaa’il)]
Allah,
the Most High, says:
‘Verily, you (O Muhammad) will not guide (everyone) whom you love, but
Allah guides whom He wills. And He knows best those who will be guided.’ [al-Qasas
28:56]
In the Saheeh, Ibn
al-Musayyab has reported from his father:
When death approached Abu Taalib, Allah’s Messenger came to him, and
with him (i.e. Abu Taalib) were Abdullah Ibn Abi Umayyah and Abu Jahl. The Prophet said to his uncle: ‘O uncle! Say:Laa ilaaha illa-llah (nothing
deserves to be worshipped except Allah), a word by which I will
plead for you with Allah.’
But they said: ‘Will you forsake (reject) the Millah (religion)
of (your father) Abdul-Muttalib?’ The
Prophet repeated (his request), and they repeated (their question). And so the final word of Abu Taalib was that
he remained upon the Millah (religion) of Abdul-Muttalib, and he refused to say
La ilaaha illa-llah. So, the Prophet
said: ‘(By Allah) I will continue to ask forgiveness for you until I am
forbidden to do so.’
It was then that Allah, the Mighty the Majestic, revealed the verse: ‘It
was not [permissible] for the Prophet and those who believe, to ask Allah’s
forgiveness for the Mushrikeen (pagan, disbelievers), even if they are close relatives – after it has
become clear to them (the believers) that they (the pagans) are the people
of the Fire. [at-Tawbah
9:113]
Questions:
1.
Explain the meaning of the saying of Allah: ‘Verily, you (O
Muhammad) will not guide (everyone) whom you love…[28:56].
2.
Discuss the Sabab an-Nuzool (reason for the revelation)
of the above verse [28:56].
3.
Mention the two types of al-Hidaayah (guidance) discussed
in the above verse [28:56].
4.
Which type of al-Hidaayah (guidance) is not within the ability
of the Prophet?
5.
Would Abu Taalib have benefited from merely saying Laa ilaaha
illa-llah on his deathbed? [Explain]
6.
What was the Millah (religion) of Abdul-Muttalib?
7.
‘It was not for the Prophet and those who believe, to
ask Allah’s forgiveness for the Mushrikeen… [9:113]. Explain this verse and the reason for its
revelation (Sabab an-Nuzool).
8.
What is the Hukm (legal ruling) derived from the above
verse [9:113]?
9.
What is the Hikmah (wisdom) behind depriving Abu Taalib
of the guidance of Islam?
10.
Mention some of the benefits
learned from this chapter.
كتاب
التوحيد الذي هو حق الله على العبيد
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn
Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 18 What has been said
concerning [the fact that] the Reason for Mankind’s Disbelief and Abandoning
their Religion is Exaggerated Praise of the Righteous. [pgs.
121-126 from the Sharh; (pgs. 78-81 al-Masaa’il)]
Allah,
the Most High, says:
O People of the Book! Do not
exceed the limits (al-Ghuloo) in your religion, nor say of Allah
anything but the truth. The Messiah,
Eisa, the son of Maryam is no more than a Rasool (Messenger) of Allah,
and His Kalimah (Word), which He bestowed upon Maryam, and a Rooh (Spirit)
proceeding from Him. So believe in Allah
and His Messengers. Say not ‘Three’ –
desist, it will be better for you. For
Allah is one God, glory be to Him [Far exalted is He] above having a son. To Him belong all things in the heavens and
on earth. And enough is Allah as a
Disposer of affairs. [an-Nisaa’
4:171]
In
the Saheeh, Ibn Abbaas commented on the verse:
And they said: ‘Do not abandon your gods. Do not abandon Wadd, nor Suwaa’ , nor
Yaghooth, or Ya’ooq or Nasr,’ and they
have led many astray. And [O Allah!]
Grant no increase to the wrong-doers save Error. [Nooh 71:23, 24]
He
(Ibn ‘Abbaas) said:
These are the names of some
righteous persons from Noah’s (Nooh) people.
When they passed away, Satan inspired their people to set up statues
(Ansaab) in their honor and set them in their gathering places – where these
men used to sit -, and to give these statues their names (i.e. the names of
those who passed away). They did this
and they (i.e. the statues) were not worshipped until those people (i.e. the
first generation) passed away and knowledge of their (i.e. the statues) origins
was forgotten. Then, they (i.e. the statues) were worshipped. [al-Bukhaaree,
no. 4940, Mawqoof ]
Ibn
al-Qayyim said that many of the Salaf (Early Generations of the Muslims) have
stated: After the death (of the righteous persons), the people became obsessed
with devotions (al-‘Ukoof) at their graves and made statues of
them; then, after much time passed they
started worshipping them.
It
is reported on the authority of Umar
that the Messenger of Allah said:
Do not exaggerate (al-‘Itraa’) in praise of me as the Christians
exaggerated in the praise of (Jesus) the son of Maryam. I am no more than a slave (of Allah), and so
(instead) say: Allah’s Slave and His Messenger. [al-Bukhaaree, no. 3445; and Muslim]
It
is reported on the authority of Ibn Abbaas, that the Messenger of Allah said:
Beware of exaggeration, for it was only this which led those before you
to destruction.
[Ahmad,
an-Nasaa’i and Ibn Khuzaimah, Ibn Hibban and al-Haakim]
It
is reported by Muslim, on the authority of Ibn Mas’ood, that the Messenger of
Allah said:
Destroyed are al-Mutanatti’oon (those who are extreme) (in
religion). He said it three times.
Questions:
1. Explain the highlighted
expressions in the following verse: ‘O People of the Book (Ahlu-l-Kitaab)! Do not exceed the limits (al-Ghuloo)
in your religion.’ [an-Nisaa’ 4:171]
2. Explain the highlighted
expressions: ‘The Messiah, Eisa, the son of Maryam is no more than a Rasool
of Allah, and His Kalimah, which He bestowed upon Maryam, and a Rooh proceeding from Him.’ [4:171]
3. What does the following names
refer to: Wadd, Suwaa’ Yaghooth, Ya’ooq or Nasr,?
4.
How did the people of Nooh end up worshipping these statues (Ansaab)?
5.
How did it happen that the knowledge of the origin of
these statues was forgotten?
6.
What do we understand from the saying of the Prophet: ‘I am no more
than a ‘Abd (slave)’?
7.
Why did the Prophet describe himself with al-‘Uboodiyah’
(servitude/slavery)?
8.
What was the cause of Shirk the first time it appeared in the
earth?
9.
What is the legal ruling concerning Tasweer (the
making of Images, pictures, statues)?
10.
What was the Ghuloo (exceeding the limits) of the
Christians or the Jews?
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab at-Tawheed
Alladhee Huwa Haqqu-llahi ‘Ala al-‘Abeed
Explanation of The
Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn
Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study Guide
Lecture No. 19 What has been said
concerning the condemnation of one who worships Allah at the grave
of a righteous man; so how [much more evil] will it be if one worships
the occupant of the grave.
[pgs. 127-133 from the Sharh; (pgs.
82-85 al-Masaa’il)]
In the Saheeh, [i.e. al-Bukhaaree and
Muslim], on the authority of Aaisha: That ‘Umm
Salamah mentioned to Allah’s Messenger that in Abyssinia she saw a church full
of Suwar (images). He (the
Prophet) said: “When a righteous man or pious worshipper among them dies, they
build a Masjid (place of worship) over his grave, and set up all
kinds of Suwar (images).
They are the worst of all creatures before Allah.”’
Shaykh al-Islam Ibn Tayimmah said: They
combined two evils: Fitnatu-l-Quboor
- the evil of (worshipping at) the graves - and Fitnatu-l-Tamaatheel -
the evil of (making) graven images.
They [i.e. al-Bukhaaree and Muslim]
have also reported on the authority of Aaisha, that she said:
When (death) approached Allah’s Messenger, he began to draw a piece of cloth
over his face [while experiencing the pangs of death]. So, if his breathing became blocked, he would
remove it. While in that state, he said: ‘Allah’s La’nah (curse) be upon
the Jews and the Christians [i.e. may
they be far removed from the
mercy of Allah]- they took the graves of their prophets as places of worship.’
The narrator said: Thus, he (the Prophet) warned
against their practice [i.e. taking the graves as a place of worship]. If it were not for this (fear of falling into
this evil practice), his grave would have been in the open, except that it was
feared that it might be taken as a place of worship.
Muslim reported from Jundub ibn Abdullah,
who said: I heard the Prophet – just five days before his death – saying: ‘
Verily, I declare to Allah that I am free and clear from having any one of you
as a Khaleel (the most dear and beloved to someone). Indeed, Allah has taken me as a Khaleel,
just as He had taken Ibraaheem as a Khaleel. And if I were to take anyone of my Ummah
as a Khaleel, I wold have taken Abu Bakr as a Khaleel. [Beware!] Indeed, those who came before you
used to take the graves of their prophets as places of worship. [Beware!] Do not take the graves as places of
worship. I forbid you from doing so.
Ahmad has reported with a Sanad Jayyid (good
chain of narrators) that Ibn Mas’ood narrated as Marfoo’ (attributed to the Prophet): Verily, from
the most evil of people are those upon whom the [signs of] the Hour (of
Resurrection) comes while they are still alive, and those who take graves as
places of worship. [It was also reported by Abu Haatim in his Saheeh]
Questions:
1. What is
the argument of the author understood from the title of this
chapter?
2. What
are the two types of Shirk discussed in this chapter?
3. “…They
are the worst of all creatures before Allah.” Who does this refer to?
4. Why are these people referred
to as the worst of all creatures?
5. What is
the Hukm (legal ruling) concerning the building of Masjids over
graves?
6. What is
meant by: ‘Allah’s La’nah (curse) be upon the Jews and the
Christians’?
7. Why did
the Prophet make such a severe warning against this practice of the Jews and
Christians?
8. Explain
the expression: “…Do not take the graves as places of worship…”
9. What
the Hukm (legal ruling) of the prayer performed at the grave?
10. Explain
the expression: ‘those
upon whom the Hour (of Resurrection) comes while they are still
alive.’
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman
at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 20 What has been said
about the fact that al-Ghuloo’ (Exaggeration) in the graves of the
Righteous leads to them becoming Awthaan (Idols) worshipped besides
Allah.
[pgs. 135-138 from the Sharh;
(pgs. 86-87 al-Masaa’il)]
Imam
Maalik
reported in his book al-Muwatta’ [no. 1721] that the Prophet said:
O Allah!
Do not let my grave become a Wathan (idol) that is worshipped:
[since] Allah’s Ghadab (wrath) is severe against a people who turned
the graves of their Prophets into places
of worship (Masaajid). [Hadeeth Saheeh. It was also reported – and declared Saheeh
-by al-Bazzaar, Ibn Abdul-Barr; Ahmad [from Abu Hurairah] and others also
reported it… See: Ta’leeq Ahmad Shakir and Ibraaheem al-Haazamee for
Kitaab at-Tawheed, pg. 57 ]
Concerning the verse: ‘Have you not considered al-Laat
and al’Uzzaa and another, Manaat, the third [deity]?’ [an-Najm 53:19, 20] Ibn Jareer (at-Tabaree) reported from
Sufyaan, from Mansoor, from Mujaahid:
He (laat) used to serve (the pilgrims) by preparing for them Saweeq [fine flour of barley
or wheat, mixed with water and ghee).
After his death, the people began to sit (stay) at his grave (performing
al-‘Ukoof) [hoping for some reward or blessing from being near his
grave].
A similar statement was reported by
Abu-l-Jawzaa’ from Ibn ‘Abbaas: ‘He (laat) used to prepare Saweeq for the pilgrims.’
It is reported (also) from Ibn ‘Abbaass that
he said: Allah’s Messenger cursed
Zaa’iraat al-Quboor (those women who visit the graves), as well as those
who take them (the graves) as places of worship (Masaajid) and hang as-Suruj
(lights, lamps etc.) around them. [Reported
by Ahlu-s-Sunan (Abu Daawood, at-Tirmidhee, Ibn Maajah and
an-Nasaa’ee)]. [It was declared authentic by Shaykhu-l-Islam Ibn Taymiyyah
and Imaam as-Suyootee. Declared weak (Da’eef) with this wording.
However, it is confirmed in other narrations, except the final words: ‘…hanging
as-Suruj (lights, lamps etc.) around them.’ See: Silsilat
al-Ahaadeeth ad-Da’eefah, al-Albaanee, 1/393-396 no. 225]
Questions:
1. What is
the meaning of Awthaan (singular Wathan)?
2. In what
way were these graves worshipped?
3. Which Sifah (Characteristic) of Allah is confirmed in the
hadeeth reported by Imaam Maalik?
4. Was the
Prophet’s supplication – to protect his grave from becoming a Wathan
– answered?
5. What
does al-Laat and al-‘Uzzaa refer to?
6. What is
the Hukm (legal ruling) concerning visiting graves? [Explain in
detail]
7. What is
the Hukm (legal ruling) concerning Suruj (hanging
lights, lambs, etc.) around the graves?
8. What is
the relationship of the above evidences to the current chapter heading?
9. Mention some of the Fawaa’id (benefits)
that might be derived from the evidences of this chapter.
بسم
الله الرحمن الرحيم
ISLAMIC CREED
TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman
at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 20 (cont.) What has
been said concerning Himaayah
al-Mustafaa (the Prophet’s Protectiveness) of at-Tawheed; and his
blocking of every path that leads to Shirk. [pgs. 139-143 from the Sharh; (pgs.
88-90 al-Masaa’il)]
Allah,
the Most High, says:
Verily, there has come to you a Messenger
(Muhammad) from amongst yourselves: It
grieves him that you should receive any injury or difficulty. He is anxious over you [to be rightly guided…];
to the believers, he is kind and merciful. [Tawbah 9:128]
It is reported on the authority of Abu Hurairah,
that he said: Allah’s Messenger said: Do not make your homes into Quboor (graves),
and do not make my grave an Eid (place which is visited repeatedly,
at a special time and in a special manner); and send your Salaat
upon me, for they will be conveyed to me from wherever [near or far](or in
whatever condition) you may be. [Reported by Abu Daawood with a Hasan
(good) chain of narrators; and its narrators are Thiqaat (reliable).
Al-Albaanee declared it Saheeh (authentic) in Saheeh Sunan Abu
Daawood 1/383, no. 1796/2042]
‘Ali ibn Hussain [ibn Ali ibn Abu Taalib]
reported that he saw a man approaching a small niche at the grave of the
Prophet, and he went into the niche and began to supplicate. So, he (‘Ali) prohibited the man (from doing
so), saying to him: ‘Should I not tell you a Hadeeth which I heard from my
father (Hussain), who heard it from my grandfather (‘Ali ibn Abu Taalib), who
reported it from the Messenger of Allah?
He (the Prophet) said: “Do not take my grave as an Eid , nor
(take) your homes as graves; and send your Salaat upon me, for indeed
your Tasleem (salutations of peace) are conveyed to me from wherever you
are.”’ [Reported in al-Mukhtaarah, by al-Imaam al-Haafidh
Muhammad ibn Abdullah Diyaa’ud-Deen al-Maqdasee]
Questions:
1. What is
the Qaa’idah (Rule) in Usool al-Fiqh understood from the
current chapter heading?
2. What is
meant by Himaayah al-Mustafaa (the Prophet’s Protectiveness)
of at-Tawheed?
3. What
are the praiseworthy Sifaat (characteristics) of the Prophet
mentioned in verse 9:128?
4. What is
meant by the words: ‘Do not make your
homes into Quboor (graves)…?’
5. What is
meant by the words: ‘and do not make
my grave an Eid…?’
6. What is
understood from the words: ‘and send your Salaat upon me, for indeed
your Tasleem (salutations of peace) are conveyed to me from wherever
you are.’?
7. Mention some of the Fawaa’id (benefits)
that might be derived from the evidences of this chapter.
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman
at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 21 What has been said concerning (the
fact that) Some People of this Ummah will worship al-Awthaan (false
deities)
[pgs. 145-152
from the Sharh; (pgs. 91-95 al-Masaa’il)]
Allah, the Most High, says:
Have you not seen
those who were given a portion of the Book?
They believe in Al-Jibt (idols, magic, soothsaying) and At-Taaghoot
(Satan, and whatever is worshipped, followed or obeyed falsely), and say to the
unbelievers that they are better guided than the Believers!
[al-Qur’aan, an-Nisaa’ 4:51]
Allah, the Most
High, says:
Say (O Muhammad): ‘Shall I inform you of something much worse
than this regarding the recompense from Allah:
Those (i.e. the Jews) who incurred the curse of Allah (La’nah) and His wrath (Ghadab), those
of whom some He transformed into monkeys and swine, and those who worshipped
false deities (At-Taaghoot) – they are worse in rank and far astray from
the Straight Path.’
[Al-Qur’aan, al-Maa’idah 5:60]
Allah, the Most High, says:
And thus did We
make their case known to the people that they might know that the Promise of
Allah is true, and that there can be no doubt about the Hour [of
Judgement]. When they disputed among
themselves about their affair, [some] said:
‘Construct a building over them.
Their Lord (Allah) knows best about them’. Those who prevailed over their affair said: ‘Verily, we will build a place of worship (Masjid)
over them.’
[al-Qur’aan, al-Kahf 18:21]
Narrated Abu Sa’eed,
that the Messenger of Allah said:
Surely, you will follow
the ways of those before you,[in every matter] just as the feathers of
an arrow resemble (are equal to) one another; so much so, that if they entered
the hold of a lizard, you would enter it. They said: O Messenger of Allah! [Do you mean] al-Yahood
(the Jews) and an-Nasaaraa (Christians)? He replied:
[If not them,] then whom?
[Narrated
by al-Bukhaaree and Muslim]
Muslim reports from Thawbaan,
that the Messenger of Allah said:
“Verily, Allah
folded the earth for me, so much so that I saw its East and its West: and the kingdom of my Ummah will reach as far
as the earth was folded for me. The two
treasures, both the red (gold) and the white (silver) were given to me. I
prayed to my Lord (Allah) that He
may not destroy my Ummah by a widespread drought (famine) and not give
sovereignty over them to an enemy who annihilates them in large numbers, except from among
themselves. And verily, my Lord (Allah)
said: Oh Muhammad! When I issue a decree, it is not
withdrawn: I have promised your Ummah
that I will not destroy it by a widespread drought (famine) and I shall not give
sovereignty over them to an enemy who exterminates them in large numbers, even
if they are attacked from all sides (of the earth), except from among
themselves. [This promise remains] Until some of them will destroy others (of the
Ummah) and some of them will take others (of the Ummah) as prisoners.”
This was also recorded by Al-Burqaanee,
in his Saheeh, and he added:
“I fear for my
Ummah Al-A’immah al-Mudilleen
(those leaders who will lead them astray).
When the sword is used among my people, it will not be withdrawn from
them until the Day of Resurrection; and the Hour will not come until a Hayy (tribe)
from among my Ummah attach themselves to the polytheists, and Fi’aam (many
large groups) of my people worship al-Awthaan (idols); and there will be
among my Ummah thirty Kadhdhaaboon (great liars), all of them claiming
that he is a prophet, though I am the Seal of the Prophets – there will be no
prophet after me. Nonetheless, a group
from my Ummah (At-Taa’ifah al-Mansoorah) will continue to hold to
al-Haqq (the truth) and they will be Mansoorah (victorious) and they
will not be harmed by those who abandon them, nor by those who oppose them
until Amru-llah (the Command of Allah) comes.”
Questions:
1.
What is the meaning that the author intends to express by this chapter
heading?
2.
What is the meaning of Awthaan
(Wathn)?
3.
“They believe in al-Jubt and at-Taaghoot and say to
the unbelievers that they are better guided than the believers!…” What was the occasion on which this verse
was revealed?
4.
What is the meaning of al-Jibt and at-Taaghoot?
5.
Mention the (Sifaat) characteristics with which Allah
described the Jews in al-Maa’idah 5:60.
6.
Is it possible that Muslims could follow the evil ways of the Jews
and Christians?
7.
What were the two things which the Prophet supplicated
Allah to save his Ummah from?
8.
Who is meant
by Al-A’immah al-Mudilleen (leaders who will mislead)?
9.
What is the meaning of the expression: At-Taa’ifah al-Mansoorah?
10. How does each of the above evidences
relate to the current chapter heading?
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman
at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 22 What has been said concerning as-Sihr
(Magic, Sorcery)
[pgs. 153-159
from the Sharh; (pgs. 96-98 al-Masaa’il)]
Allah, the Most High, says:
They followed what the
Shayâteen (devils) gave out (falsely of the magic) in the lifetime of Sulaimân
(Solomon). Sulaimân did not disbelieve, but the Shayâteen (devils) disbelieved,
teaching men Sihr (magic) and such things that came down at Babylon to
the two angels, Hârut and Mârut. But, neither of these two
(angels) taught anyone (such things) till they had said, We are only for trial,
so disbelieve not (by learning this magic from us). And from these
(angels) people learn that by which they cause separation between man and
his wife. But, they could not thus harm
anyone except by Allâh's Leave. And they learn that which harms them and
profits them not. And indeed they knew that the buyers of it (magic) would have
no share in the Hereafter. And how bad indeed was that for which
they sold their ownselves, if they but knew. [al-Baqarah 2:102]
Have you not seen those who
were given a portion of the Scripture? They believe in Jibt (magic,
sorcery) and Tâghoot (Shaytaans from jinn and men) and say to the
disbelievers that they are better guided as regards the way than the believers
(Muslims). [an-Nisaa’ 4:51]
It is reported on the authority
of Abu Hurairah that the Messenger of Allah said:
“Avoid The seven destroyers
(Moobiqaat).” They (the Companions) asked : “Oh, Messenger of Allah!
What are they?” He replied: “Shirk
(associating partners) with Allah, Sihr (magic, sorcery), taking the Nafs (life) which has been
prohibited by Allah ,except in Haqq (truth, by right) devouring Ribaa
(usury, interest), consuming the property of the orphans, running away on
the day of battle, and making false charges against the chaste, unmindful believing women.”
[Narrated by al-Bukhaaree and Muslim]
It is reported from Jundub
in a marfoo’ form (attributed to the Prophet): ‘The punishment for
the Saahir (magician) is that he be struck by the sword (i.e. beheaded).
[Reported by at-Tirmidhee, who said that it is Mawqoof (a saying of
a Companion, i.e. Jubdub].
It is narrated by al-Bukhaaree,
on the authority of Bajalah ibn ‘Ubadah, that he said: ‘Umar ibn
al-Khattaab wrote: ‘Execute every Saahir (sorcerer) and Saahirah
(sorceress).’ So, we executed three sorcerers. And it is reported
authentically from Hafsah that she ordered the execution of her
slave for practicing Sihr (magic) upon her, and she (the
sorceress) was then executed. Such an event has also been reported from Jubdub. According to Imaam Ahmad, execution
of magicians (sorcerers) is authentically reported from three Companions (i.e.
Umar, Hafsah and Jundub).
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman
at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 22 What has been said concerning as-Sihr
(Magic, Sorcery)
[pgs. 153-159
from the Sharh; (pgs. 96-98 al-Masaa’il)]
Questions:
1.
How is the subject of as-Sihr related to the Book of Tawheed?
2.
Define as-Sihr (magic, sorcery) linguistically and
technically.
3.
What is the Hukm (legal ruling) of as-Sihr
(magic, sorcery)?
4.
What is the punishment for the Saahir (magician,
sorcerer)?
5.
How has Umar ibn al-Khattaab defined al-Jibt and
at-Taaghoot?
6.
Define ash-Shirk mentioning its two divisions.
7.
What is meant by: ‘taking the Nafs (life) which
has been prohibited by Allah’?
8.
What is meant by: ‘…except in al-Haqq (truth, by right)’?
9.
Mention some of the Fawaa’id (benefits) that might be
derived from the evidences of this chapter.
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman
at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 23 Clarification of matters (i.e. the
reality and ruling) concerning some types of
as-Sihr (Magic, Sorcery).
[pgs. 161-166 from the Sharh; (pgs.
99-100 al-Masaa’il)]
Imam Ahmad narrates on
the authority of Muhammad Ibn Ja’far, on the authority of ‘Awf, from Ibn
Hayyaan Ibn Al-’Alaa’ , who said: Qatan Ibn Qabeesah informed us from his
father that he heard the Prophet say: Verily, al-‘Iyaafah (putting
birds in flight to determine whether something will be good or bad, in terms of
future events), at-Tarq (drawing
lines in the sand or soil for purposes of magic, and to uncover the hidden,
divine secrets) and at-Tiyarah (taking something seen or heard, or
certain times or laces as bad omens) are all acts al-Jibt (magic,
sorcery). This Hadîth has been narrated through a good chain of narrators
and collected by Abu Daawood, an-Nasaa’i and Ibn Hibban. [an-Nawawi declared it Hasan (good);
and al-Albaanee declared it Da’eef (weak)]
‘Auf said: ‘al-‘Iyaafah
is letting a bird’s flight foretell events, while at-Tarq is
drawing lines on the earth.’ Hasan
al-Basri said: ‘al-Jibt is the voice of Satan (devil).’
Abu Daawood reported
in his book with a Saheeh Isnaad that
Ibn Abbas narrated that Allah’ s
Messenger said: Whoever learns a part of an-Nujoom (astrology)
(determining events by the movement of the heavenly bodies), has learnt a part
of as-Sihr (magic). Those who learn more accumulate more (sin).
An-Nasaa’i reports on
the authority of Abu Hurairah that he
said:
Whoever tied a knot
(‘Uqdah) and blew (Nafatha) on it has committed an act of As-Sihr
(magic, sorcery), and whoever commits an act of as-Sihr has
committed an act of Shirk, and whoever wore something [like a Tameemah
(amulet, talisman) or depended upon anything – other than Allah - for
protection from harm or achieving some good] will be left to it (i.e. that
thing which will not be able to do anything). [Both an-Nawawi and al-Albaanee declared this
Hadîth to be Da’eef (weak); while Ibn Muflih declared it to be Hasan
(good)]
It is reported on the
authority of Ibn Mas ’ood that the
Messenger of Allah said: Shall I not
tell you what al-’adh-hu is? It is an-Nameemah (conveying rumors
for the purpose of causing disputes between people). [Narrated by Muslim]
It is reported by Bukhari
and Muslim, on the authority of Ibn Umar that the Messenger of Allah said: Verily!
In some cases al-Bayaan (eloquent speech) constitutes as-Sahr (magic,
sorcery).
Questions:
1.
Define: al-‘Iyaafah, at-Tarq and at-Tiyarah.
2.
Why are these acts considered as a part of as-Sihr?
3.
What is the legal ruling concerning learning ‘Ilm an-Nujoom (study
of the heavenly bodies)?
4.
Is it true that every type of Saahir (magician) is a Mushrik
(pagan disbeliever)?
5.
What is the condition of the person who wears a Tameemah (amulet and talisman)?
6.
What is meant by al-’adh-hu, and how is it considered as as-Sihr
(magic)?
7.
What are the two types of al-Bayaan (eloquent speech)?
8.
Why is al-Bayaan (eloquent speech) sometimes considered
as-Sahr (magic, sorcery)?
9.
Mention some of the Fawaa’id (benefits) that might be
derived from the evidences of this chapter.
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn
Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 24 What has been said
concerning al-Kuhhaan (Soothsayers/Fortune tellers) and their like.
[pgs. 167-170
from the Sharh; (pgs. 101-103 al-Masaa’il)]
Muslim has narrated in
his Saheeh, on the authority of one of the wives of the Prophet, from
the Prophet: Whoever went to a ‘Arraaf (fortune-teller, soothsayer)
and asked him about some matter (i.e. of the unseen) [and believed him]
will have his Salat (prayer) rejected for forty nights [days].
[The underlined words (‘and believed him’) and (‘days’)
are from the narration of Imam Ahmad in his Musnad].
It is reported on the
authority of Abu Hurairah, from the Prophet: Whoever went to a Kaahin
(fortune-teller, soothsayer) and believed in what he said
[concerning the matters of the unseen], has indeed Kafara (disbelieved)
in what was revealed to Muhammad [including both the Qur’an
and Sunnah]. [Reported by
Abu Dawood, at-Tirmidhee, Ibn Majah or others; the wording is from Ibn
Majah. Al-Albaanee declared it Saheeh
(authentic) in Irwaa’ al-Ghaleel 7/68, no. 20006]
This narration from Abu
Hurairah is also reported by the Four (Hadîth Collectors)
and al-Haakim, who said that it is Saheeh according to the conditions
of (al-Bukhaaree and Muslim), with the wording: Whoever went to a ‘Arraaf
or a Kaahin (fortune-teller, soothsayer) and believed
in what he said [concerning the matters of the unseen], has indeed Kafara
(disbelieved) in what was revealed to Muhammad [including both the Qur’an
and Sunnah]. [Declared Saheeh
(authentic) by al-Iraaqee and Adh-Dhahabee; see also Fath al-Baaree
10/227, 228; see also: Ghaayah al-Maraam, Al-Albaanee, pg. 142, no. 290]
Abu Ya’laa has
reported, with a Jayyid (good) chain or narrators, on the authority of Ibn
Mas’ood a similar narration, but in a Mawqoof form [as a saying of a Companion, i.e.
Ibn Mas’ood’s saying].
On the authority of Imraan
ibn Husain, in Marfoo’ form (attributed to the Prophet): He
is not of us who seeks omens or has omens interpreted for him (i.e. at-Tiyarah);
or who practices fortune-telling or has his fortune told (al-Kahaanah);
or who practices sorcery and magic (as-Sihr) or goes to have it done for
him. And whoever goes to a Kaahin
(fortuneteller) and believes in what he says (concerning the matters of the
unseen) has disbelieved in what was revealed to Muhammad. [Reported by al-Bazzaar, with a Jayyid
(good) chain of narrators] [Al-Albaanee considered it acceptable (Hasan
li-Ghairi-hi) to the narration of Ibn
Abbaas which follows; see: Ghaayah al-Maraam, pg. 142, no. 289]
The same Hadeeth was
reported by at-Tabaraanee in al-Awsaat with a Hasan (good) chain
of narrators from Ibn Abbaas, without the words: ‘Whoever goes to….’ at
the end of the hadeeth.
Questions:
1.
How is al-Kahaanah (fortune telling, soothsaying)
related to ash-Shirk?
2.
Define ‘Arraaf, Kaahin, Munajjim, and Rammaal.
3.
What is meant by ‘he will have his Salat (prayer) rejected
for forty nights [days].’?
4.
Explain the expression: ‘he has indeed Kafara
(disbelieved) in what was revealed to Muhammad’?
5.
How do we reconcile between the two different punishments
mentioned in the above ahaadeeth?
6.
Explain the expression: ‘…what was revealed to Muhammad’.
7.
What is the Hukm (ruling) concerning al-Kaahin (fortune
teller) and the likes of him.
8.
What is the Hukm (ruling) concerning going to al-Kaahin,
al-‘Arraaf, etc.?
9.
Mention some of the Fawaa’id (benefits) that might be
derived from the evidences of this chapter.
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman
at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 24 (continued) What has been said concerning an-Nashrah
(the removing of a magical spell from someone)
[pgs. 171-172
from the Sharh; (pgs. 104-105 al-Masaa’il)]
It is reported on the
authority of Jaabir that Allah’s Messenger was asked about an-Nushrah
(seeking a cure from a magical spell) and he said: “It is from the works of
Satan [i.e. those deeds which the devil loves and is pleased with].” [
Narrated by Ahmad with a Jayyid (good) chain of narrators; also reported
by Abu Daawood] [See: Saheeh Sunan Abu Daawood 2/733, no. 3277 (3868)]
Abu Daawood said: When Ahmad
was asked about these matters and he answered, saying: Ibn Mas’ood detested all
such things.
It is reported by al-Bukhaaree, on the authority of Qatadah
that he said: I said to Ibn Al-Musayyab: ‘A man is under the influence
of Tibb (a
magical spell), or is unable to have sexual relations with his wife -should we
treat him by an-Nushrah or use
some other means to cure the spell?’ Ibn Al-Musayyib replied: ‘There is no harm
in it (i.e. the use of an-Nushrah) [i.e. as long as it is free of Sihr and Shirk]. Indeed,
they only intend by it al-Islaah (restoration or mending). As for that which benefits
(Yanfa’u) - it is
not prohibited.’
It is reported that Al-Hasan Al-Basri said: ‘As-Sihr (Magic,
Sorcery) is not counteracted [i.e. by its like] except by a Saahir (magician).’
[Ibn al-Jawzee mentioned it in Jaami’]
Questions:
1. Define an-Nushrah.
2. How is this chapter heading (….an-Nushrah) related to the topic of at-Tawheed?
3. What did the Prophet mean when he said that an-Nushrah is from
the ‘works
of Satan’?
4. Mention the statements concerning an-Nushrah, and al-Jam’ (reconciliation)
between them.
5. What is the Hukm (legal
ruling) concerning removing a magical spell by the use of Sihr?
6. What is the Jaa’iz (permissible) manner of removing a magical spell from al-Mashoor (the
person under the spell of a magician or sorcerer)?
7. Mention some of the Fawaa’id (benefits)
or Ahkaam (Legal
Rulings) that might be derived from the evidences of this chapter.
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman
at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 25 What has been said concerning at-Tatayyur
(Belief in Omens)
[pgs. 173-180
from the Sharh; (pgs. 106-109 al-Masaa’il)]
Allah, the Most High,
says:
But whenever al-Hasanah
(good) came to them, they said: Ours is this. And if as-Sayyi’ah (evil)
afflicted them, they Yattayyaroo (ascribed it to evil omens) connected
with Musa (Moses) and those with him. Be informed! Verily, Taa’iru-hum (their
evil omens) are with Allâh [i.e. it is all in accordance with what He has
decreed] but most of them know not. [al-Qur’an, al-A’raaf 7:131]
Allah, the Most
High, says:
They (Messengers)
said: Taa’iru-kum (Your evil omens) are with you [i.e. what befalls you
is due to your disbelief or evil actions]! (Do you call it evil omen) because
you are admonished? Nay, but you are a people Musrifoon (transgressing
all bounds by committing all kinds of great sins, and by disobeying Allâh. [al-Qur’an, Yaa Seen 36:19]
It is reported on the authority of Abu Hurairah that the Messenger of
Allah said: There is no ‘Adwaa (infectious
or contagious disease, unless Allah decrees it), no Tiyarah (Omens taken
from what one sees or hears, from birds or other things), no Haamah (omens related to the owl)
and no (omens related to the month of) Safar. [al-Bukhari and
Muslim]
Muslim, in his Saheeh,
adds: …and no Naw’ (i.e. the belief that stars or their positions
cause rain) and no Ghool (a
desert demon which appears in varying shapes and colors, and cause the traveler
to lose his way and thereby perish). [Muslim]
Al-Bukhari and Muslim
report on the authority of Anas that he said: Allah’s Messenger said: There
is no ‘Adwaa (infectious or contagious disease, unless Allah decrees it)
and no Tiyarah (Omens taken from what one sees or hears, from birds or
other things), but al-F’al pleases me.” They asked: “What is al-F’al
?” He replied: “It is al-Kalimah at-Tayyibah (the good word).”
It is authentically
reported by Abu Dawood, on the authority of ‘Uqbah Ibn ‘Amir, that he
said: At-Tiyarah (Omens) was mentioned before the
Messenger of Allah and he said: The best form of it is al-F’al (optimism,
i.e, the expectation that something good will happen by Allah’s Permission), for it does not prevent
a Muslim (from achieving his objective). Whenever any of you sees something he
dislikes, he should say: Oh Allah! None but You brings al-Hananaat (good
things, bounties). None but You can prevent as-Sayyi’aat (evil things,
calamites). Wa Laa Hawla (There is no changing from one condition
to another) wa Laa Quwwata (and no power to change conditions) Illa
Bi-Ka (except with You).” [This hadeeth is Da’eef (weak). See: Da’eef Sunan Abu Daawood, pg. 387, no.
843 [3919]
On the authority of
Ibn Mas’ood in a marfoo’ form
(attributed to the Prophet), it is reported that he said: At-tiyarah
(Omens taken from what one sees or hears, from birds or other things) is Shirk
[al-Khafee (hidden shirk)], at-Tiyaray is Shirk. There
in none among us except [he is afflicted by it], but Allah, due to at-Tawakkul
(true dependence on Him) removes it (from the heart). [Narrated by Abu
Dawood and At-Tirmidhee, who said it is authentic, but considered the last part
of it to be Ibn Mas’ood’s own statement (i.e. Mudraj)] [Others,
including Ibn al-Qattaan, said it is not Mudraj; but it is all Saheeh
(authentic) from the words of the Prophet.
See: Silsilat as-Saheehah 1/716, no. 430].
Imam Ahmad reports on
the authority of [Abdullah] Ibn ‘Amr
[Ibn al-‘Aas], that the Prophet of Allah said:
Whoever is turned back from his objective by at-Tiyarah (a bad
omen) has committed Shirk.” They asked: And what is the Kaffaarah (expiation)
for that? He replied: It is to say: Oh
Allah! There is no Khaira (good) except that which You [bestow] and
there is no Taira (evil) except that which You [decree], and there is no Ilaaha (who deserves
to be worshipped) except You. [Hadeeth Saheeh (authentic). See: Silsilah as-Saheehah 3/53, no.
1065]
Also narrated by Imam
Ahmad, on the authority of Al-Fadl Ibn Al-’Abbas is: At-Tiyarah
(the bad omens) [which are prohibited] is that which forces you to carry out some act or turns you away
from some deed. [This Hadîth is Da’eef (weak). See: Tayseer Al-Azeez al-Hameed, Sharh
Kitaab at-Tawheed, pg. 440, Shaykh Sulaiman ibn Abdullah ibn Muhammad ibn Abdul-Wahhaab]
Questions:
1. Define at-Tatayyur.
2. How is this chapter
heading at-Tatayyur related to the topic of at-Tawheed?
3. What is meant by: ‘Verily,
Taa’iru-hum (their evil omens) are with Allâh…?[al-A’raaf
7:131]
4. What is meant by: They
said: Taa’iru-kum (Your evil omens) are with you…?[Yaa
Seen 36:19]
5.
What is meant by the following expressions: ‘Adwaa, Tiyarah,
Haamah, Safar. Naw’, Ghool?
6.
Discuss the Hukm (legal ruling) concerning at-Tiyarah,
and the basis for this ruling.
7.
Is there any permissible type of Tiyarah? [Explain]
8.
What type of Shirk is meant in the
Hadîth: At-tiyarah is Shirk, at-Tiyaray
is Shirk…?
9.
Mention some of the Fawaa’id (benefits) or Ahkaam (Legal Rulings) that might be derived from the evidences of this
chapter.
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman
at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 26 What has been said concerning at-Tanjeem
(the Study of the Heavenly bodies)
Qataadah said: Allah created
these stars for three reasons: (1) Zeenatan li-s-Samaa’ (To adorn
the heaven), (2) Rujooman li-sh-Shayaateen (as missiles against
the devils) and (3) ‘Alaamaatin Yuhtadaa bi-haa (as signs by
which the traveller may be guided); and so whoever claims more than this for
them is eroneous and has lost his reward (on the Day of Resurrection) and taken
upon himself that of which he has no knowledge.
[Reported by al-Bukhaaree]
Qataadah detested [or prohibited] (Kariha) the study of
Manaazil al-Qamar (the lunar phases), and Ibn ‘Uyaanah did
not give license for it (lam yurakhkhis fi-hi). Harb has reported this
from them. Ahmad and Ishaaq gave permission for the study of
the (lunar) phases (rakhkhasa fi ta’allum al-Manaazil).
It is reported on the authority
of Abu Moosa, that he said: Allah’s Messenger said: There are three who will
not enter Paradise: (1) Mudminu al-Khamr (the habitual wine drinker),
(2) Qaati’u ar-Rahim (the one who cuts family ties) and (3) Musaddiqun
bi-s-Sihr (the one who believes in magic, which includes astrology). [Reported
by Ahmad, and Ibn Hibban is his Saheeh.] . It is also reported by
al-Haakim who said that it is Saheeh (authentic), and
adh-Dhahabee agreed with him.
Al-Arnaa’oot says: Its chain or narrators is Da’eef
(weak), but perhaps it is strengthened by a number of other supporting
narrations, and reaches the level of Hasan (good).
See: Saheeh Ibn Hibban, 12/165-166, no. 5346
Questions:
1.
What are the two (2) divisions of at-Tanjeem.
2.
Define each division of at-Tanjeem,
and the legal ruling concerning them.
3.
Allah created these stars for three reasons, name these three reasons.
4.
What is the ruling concering someone who claims that the stars have
some other purpose?
5.
What is the ruling concering the study of Manaazil al-Qamar (Lunar
Phases)?
6.
How can we reconcile the Ikhtilaaf concerning the study
of Manaazil al-Qamar?
7.
Is it guaranteed that those mentioned in the Hadîth of Abu Moosa will
not enter al-Jannah?
8.
Mention some of the Fawaa’id (benefits) or Ahkaam
(Legal Rulings) that might be derived from the evidences of this
chapter
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman
at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 26 (Cont’d) What
has been said concerning al-Istisqaa (seeking rain) through al-Anwaa’
(the stars & their positions & the monthly lunar phases)
Allah, the Most High,
says:
And instead (of
thanking Allâh) for the provision He gives you, you deny (i.e. disbelieve in)
Him!
[al-Qur’an 56:82]
It is reported on the
authority of Abu Maalik Al-Ash’aree,
that the Messenger of Allah said:
There are four
traits from the Jaahiliyyah (period of ignorance before the mission of
the Prophet) to be found in my Ummah, which they will not abandon: (1) al-Fakhru
bi-l-Ahsaab (Pride in the nobility of one’s ancestors), (2) at-Ta’nu
fi-l-Ansaab (defaming or slandering the lineage of others), (3) al-Istisqaa’u bi-n-Nujoom (seeking
rainfall from the stars by supplication, or believing that falling stars cause
rain) and (4) al-Niyaahah (excessive wailing for - and praise of - the
dead). And he added: The wailing woman,
if she does not repent before she dies, will be raised on the Day of
Resurrection with a dress of melted copper and a cloak of scabies (mange). [Narrated by Muslim]
It is narrated by
al-Bukhari and Muslim, on the authority of Zaid Ibn Khaalid Al-Juhanee that he
said: Allah’s Messenger prayed the morning prayer with us in Al-Hudaibiyyah
after it had rained during the night, and when he had finished, he addressed
the people, saying: “Do you know what your Rabb (Lord) said?” They said: “Allah
and His Messenger know best!” He said: (Allah said) “Some of My slaves this
morning are true Believers in Me and others are disbelievers: As for those who
say: “We have received rain from the Bounty of Allah and His Mercy,” they are
Believers in Me and disbelievers in the stars, while those who say: “We have
received rain from (the movements of) such-and-such a star,” are disbelievers
in Me and believers in the stars.”
It is reporteded by
[al-Bukhaaree and] Muslim, on the authority of
Ibn ‘Abbas, in a Hadith carrying the same meaning as the
previous Hadith: Some (of the people) said: “The promise of rain of
such-and-such a star has come true. Then Allah revealed the following verses:
So I swear by Mawâqi
An-Nujum (the places of the setting
of the stars).And verily that is indeed a great oath, if you but knew. That
(this) is indeed an honourable recital (i.e. the Noble Qur'ân). In a Book
well-guarded (i.e. with Allâh in the heaven i.e. Al-Lawh Al-Mahfooz),
that none can touch but the purified (i.e. the angels). A Revelation (i.e. the
Qur'ân) from the Lord of the Worlds. Is it such a talk (this Qur'an) that you
deny (i.e. reject its Truth)?. And instead (of thanking Allâh) for the
provision He gives you, you deny (i.e. disbelieve in) Him! [al-Waaqi’ah 56:75-82]
Questions:
1.
Define al-Istisqaa’u linguistically, and explain
what is meant by it here.
2.
Define al-Anwaa’u
3.
What is the ruling concerning someone who ascribes the favors
of Allah to others besides Him?
4.
What is meant by al-Jaahiliyyah in the above Hadîth of
Abu Maalik?
5.
What are the four traits from the Jaahiliyyah that
will be found in the Muslim Ummah?
6.
What manners (Adab) might we learn from their saying: Allah
and His Messenger know best?
7.
What is the reason for the revelation of the verses: So I swear by Mawâqi
An-Nujum…[56:75-82]
8.
What is the ruling concerning al-Qasam (swearing) by
other than Allah?
9.
What is the ruling concering ascribing the rain-fall to al-Anwaa’u?
10.
Mention some of the Fawaa’id (benefits) that might be derived from the evidences of this
chapter.
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman
at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study Guide
Lecture No. 27 "And of mankind are some who
take others besides Allâh as Andaad (rivals to Allâh). They love
them as they love Allâh…"
Allah, the Most High, says:
And of mankind are some who
take (for worship) others besides Allâh as Andaad (rivals to Allâh).
They love them as they love Allâh. But those who believe love Allâh more (than
the pagans do). If only, adh-Dhaalimoon (those who do wrong, Shirk)
could see, when they will see the torment, that all al-Quwwah (power)
belongs to Allâh, and that Allâh is Severe in punishment. [al-Baqarah, 2:165]
Allah, the Most High, says:
Say: If your fathers,
your sons, your brothers, your wives, your kindred,
the wealth that you have gained, the commerce in which you fear a
decline, and the dwellings in which you delight are dearer to you than Allâh
and His Messenger, and striving hard and fighting in His Cause,
then wait until Allâh brings about His Decision (torment). And Allâh guides not
the people who are Al-Fâsiqoon (the rebellious, disobedient to
Allâh). [at-Tawbah, 9:24]
On the authority of Anas, it is
reported that Allah’s Messenger said:
“None of you truly believes
(i.e. perfects his Imaan) until I am more beloved to him than his child,
his father and all of mankind.” [Narrated by al-Bukhaaree and Muslim]
Also reported by Al-Bukhaaree
and Muslim, on the authority of Anas, is that he said: Allah’s Messenger said:
“Whoever possesses the
following three (qualities) will have Halaawatul-Emaan (the
sweetness of faith): (1) The one to whom Allah and His Messenger
are more loved than anything else; (2) the one who loves a person
purely and solely for Allah’s sake; and (3) the one who hates
to return to kufr (disbelief) after Allah has saved him from it,
as he would hate to be thrown into the Fire.” And in
another narration: “None of you will find the sweetness of faith until…”
It is reported on the authority
of Ibn ‘Abbaas (Mawqoof) that he said:
“Whoever Ahabba (loved)
for Allah’s sake and Abghada (hated) for Allah’s sake and Waalaa (befriended,
supported) for Allah’s sake and 'Aadaa (showed enmity) for Allah’s sake,
will achieve by this Wilaayatu-llah (Allah’s Love, support and care).
And the slave (of Allah) will not attain Ta'mu-l-Emaan (the real taste
of faith), even though he may pray much and fast much, until he
does all these things. Today, most of the Mu'aakhaatu-n-Naas
(relationships or fraternity and friendship of the people) are based upon some
worldly reason, but this will not profit them anything (at all) (on the Day of
Judgement).”
[Narrated by Ibn Jareer
At-Tabari] It is also reported by Ibn al-Mubaarak in 'az-Zuhd' (353),
from Ibn Abbaas Mawqoof; Abu Nu'aim in 'al-Hilyah' 1/312, from Ibn 'Umar Marfoo';
and at-Tabaraanee in 'al-Mu'jim al-Kabeer' (13537), from Ibn 'Umar Mawqoof. All of these chains center around Laith ibn
Abi Sulaim who is described as Da'eef (weak) Mukhtalat (loss of
memory in later life).
Extra Hadeeth
It is reported on the authority
of Abu Umaamah, from the Prophet:
"Whoever loves for
Allah, hates for Allah, gives for Allah and withholds for Allah, he had
certainly perfected al-Emaan (Faith)." [Reported by Abu Daawood (4681); at-Tabaraanee in 'al-Mu'jim
al-Kabeer' (7613); al-Baihaqee
(3/11); and al-Baghawee in 'Sharh as-Sunnah' 13/54, no. 3469. Al-Albaanee said that it is Saheeh (authentic). See: Saheeh Sunan Abu Daawood, 3/886,
no. 4681/3915
Ibn ‘Abbaas said, concerning
Allah’s Words:
Then all their relations
will be cut off from them. (2:166)
'That it refers to relations
of al-Mawaddah (love)'.
[Reported by Abd ibn Humaid,
Ibn Jareer at-Tabaree, Ibn Abi Haatim and al-Haakim who declared it to be Saheeh
(authentic)]
Questions:
"And of mankind are some who take others besides Allâh
as Andaad…"
1.
What is the meaning of Andaad in this verse (al-Baqarah
2:165)?
2.
What is the form of Ibaadah (worship) which was given to
these Andaad?
3.
What is the Hukm (legal ruling) concerning those
described in this verse (2:165)? Why?
4.
What is meant by: …those who believe love Allâh more (than the
pagans do)?
5.
What are those worldly things that a believer is warned against loving
too much in the verse 9:24,
at-Tawbah?
6.
“Whoever possesses three (qualities) will have Halaawatul-Emaan…" Name the three.
7.
Love of Allah
and His Messenger require the true believer to …
8.
What are the manifestations of Halaawatul-Emaan (sweetness
of Faith)?
9.
Mention the main divisions/types of al-Mahabbah (Love).
10. Mention some of the Fawaa’id (benefits)
that might be derived from the evidences of this chapter.
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman
at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 28 The saying of Allah: "It is
only Shaitân that suggests to you the fear of his Auliyâ' …" [Fear (al-Khawf)
of Allah, Alone]
Allah, the Most High,
says:
It is only Shaitân
(Satan, Iblees) that
suggests to you the fear of his Auliyâ' (supporters, soldiers and
friends, i.e. polytheists and disbelievers) so fear them not, but fear Me, if
you are (true) believers. [Aali
Imraan 3:175]
Allah, the Most High,
says:
Indeed, Imaarat
Masaajidi-llah (i.e. the building, maintainance, restoration and
frequenting the Masjids of Allah, for for the purpose of worship and seeking
knowledge) should only be done by those who believe (Aamana) in Allâh
and the Last Day; perform As-Salât (fulfilling all of its requirement…),
and give az-Zakât (obligatory charity) and have al-Khashya (fear,
awe) of none but Allâh. It is they who are expected to be on true guidance (al-Hidaayah). [at-Tawbah 9:18]
Allah, the Most High,
says:
Of mankind are some
who say [with their tongues, that which is not in their hearts]: We
believe in Allâh. But if they are made to suffer for the sake of Allâh, they
treat the Fitnah (trial, hurt or harm) of mankind like the 'Adhaab
(Punishment) of Allâh. And if victory comes from your Lord, they
(i.e. the hypocrites) will say: Verily, we were with you (believing as you
believed). Does not Allâh Know Best what is in the breasts (i.e. the hypocrisy)
of the 'Alamin (mankind and jinn). [al-Ankaboot 29:10]
It is reported on the
authority of Abu Sa’eed Al-Khudree, in a marfoo’ form (attributed to the
Prophet) that he said: “It is from the weakness of al-Yaqeen (certainty/
perfection of faith): [1] that you please the people by doing that which
invokes Allah’s Sakhat (Wrath, displeasure, Anger), and [2] that
you praise them for Allah's Rizq (sustenance, provisions which has been
given by Allah, through the people); and [3] that you
blame them for the things that Allah has not given you. Indeed, Allah's Rizq
(sustenance, provisions) is not (even) achieved by the eagerness/greed
of one who is bent on achieving it [except what Allah has already decreed], nor
can it be repelled or prevented due to the hatred of the one who detests
(that someone receive what Allah has decreed).”
[Reported by Abu
Nu'aim in 'Al-Hilyah' 5/106; al-Baihaqee in 'Shu'ab al-Emaan' 1/151,
who said: Muhammd ibn Marwaan is da'eef (weak). Shaykh al-Albaanee declared it Da'eef
(weak) in Da'eef al-Jaami' as-Sagheer, pg. 291, no. 2009. Shaykh
Sulaiman ibn Abdullah ibn Muhammad ibn Abdul-Wahhaab, in Tayseer al-Azeez
al-Hameed, pg. 490, says: '…It's chain or narrators is Da'eef (weak),
but its meaning is Saheeh (correct).']
On the authority of
‘A’ishah (may Allah be pleased with her) it is reported that Allah’s Messenger
said: “Whoever seeks the Ridaa
(Pleasure) of Allah, by doing that which displeases the people, Allah will be
pleased with him, and He will cause the people to be pleased with him. And
whoever seeks the Ridaa (pleasure) of the people, by doing that which
causes Allah's Sakhat (Wrath, displeasure, Anger), Allah will be
displeased/angered with him, and Allah will cause the people to be displeased
with him.” [Narrated by Ibn Hibban in his Saheeh. It was also reported by at-Tirmidhee;
see: Saheeh Sunan at-Tirmidhee 2/288, no. 1967/2540; al-Baghawee in Sharh
as-Sunnah, 14/410, no. 4213. And it is Hasan li-ghairi-hi -
good, due to supporting narrations]
Questions:
1.
What is meant by 'Shaytan' and his 'Auliyâ' the
first verse of this chapter (3:175)?
2.
What is the meaning of al-Khawf and what are its
divisions?
3.
What is the meaning of Imaarat Masaajidi-llah in the verse of at-Tawbah 9:18?
4.
What are the characteristics of those expected to maintain the
Masjids of Allah?
5.
What is the success expected for those described above in at-Tawbah
9:18?
6.
Explain: "Of mankind are some who say: We believe in Allâh…? [29:10]
7.
Explain: "… they treat the Fitnah (trial, hurt or harm) of
mankind like the 'Adhaab (Punishment) of Allâh…" [al-Ankaboot
29:10]
8.
Mention the three characteristics of: “…the
weakness of al-Yaqeen (certainty/ perfection of faith)…"
9.
Explain: Indeed, Allah's Rizq
(provisions) is not achieved by the eagerness of one who is bent on
achieving it, nor can it be repelled or prevented due to the hatred of
the one who detests it.”
10. Mention some of the Fawaa’id
(benefits) derived from the last Hadîth of this chapter.
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn
Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 29 The Words of Allah, the Most High: "…And
put your trust in Allah, if you are believers (indeed)." [pgs. 205-210 from the Sharh; (pgs.
119-120 al-Masaa’il)]. At-Tawakkul - The
Heart's Reliance upon (& Trust in) Allah, believing in His Sufficiency, and
taking the necessary measures to achieve one's goal.
Allah, the Most High,
says: Two men of those who feared
(Allâh) and on whom Allâh had bestowed His favor (they were Yoosha' and Kaalib)
said: Assault them through the gate; for when you are in, victory will be
yours; and put your trust in Allâh if you are believers (indeed). [al-Maa'idah 5:23)
Allah, the Most High, says: The
believers are only those who, when Allâh is mentioned, feel a fear in
their hearts and when His Verses (this Qur'ân) are recited unto them, they
(i.e. the Verses) increase their Faith; and they put their trust in
their Lord (Alone)… [al-Anfaal 8:2]
Allah, the Most High,
says: O Prophet (Muhammad) Allâh
is Sufficient for you and for the believers who follow you. [al-Anfaal 8:64]
Allah, the Most High,
says: And whosoever puts his trust
in Allâh, then He will suffice him. Verily, Allâh will accomplish
his purpose. Indeed Allâh has set a measure (due proportion) for all things. [at-Talaq 65:3]
Allah, the Most High, says: Those
(i.e. believers) unto whom the people (hypocrites) said, Verily, the people
(pagans) have gathered against you (a great army), therefore, fear them. But it
(only) increased them in Faith, and they said: Allâh (Alone) is Sufficient
for us, and He is the Best Disposer of affairs (for us). [Aali 'Imraan 3:173]
It is reported on the authority
of Ibn ‘Abbas that he said: Allâh
(Alone) is Sufficient for us, and He is the Best Disposer of affairs (for
us). [3:173] Ibraheem said it when he was thrown in the fire; and Muhammad
said it when it was said to him: The
people (pagans) have gathered against you (a great army), therefore, fear them.
But it (only) increased them in Faith, and they said: Allâh (Alone) is
Sufficient for us, and He is the Best Disposer of affairs (for us). [Aali 'Imraan 3:173]
Questions:
1.
Define at-Tawakkul.
2.
Mention the different types of at-Tawakkul, and the legal ruling
for each.
3.
Mention three characteristics of those who have achieved the
reality of Emaan [al-Anfal
8:2]
4.
How is this Ayah [8:2] a proof of the
definition of Emaan held by the scholars of Ahlus-Sunnah?
5.
Explain: O Prophet Allâh is Sufficient for you and for the
believers who follow you. 8:64
6.
Is there any contradiction between Fi'lu al-Asbaab
(taking necessary measures to achieve an objective) and at-Tawakkul (Dependance and
Reliance on Allah)? [Explain]
7.
What is the meaning of Hasbunaa-llah wa Ni'ma-l- Wakeel?
8.
Mention something that shows the Fadl (excellence) of
this statement.
9.
Mention some of the Fawaa’id (benefits) derived from this
chapter.
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman
at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 30 The Words of Allah, the Most High: "…
Did they then feel secure against the Plan of Allâh (to punish
those who disobey Him)."
[pgs. 211-215 from the Sharh;
(pgs. 121-122 al-Masaa’il)].
Allah, the Most High,
says:
Did they then feel
secure (al-Amnu) against the Plan of Allah (Makru-llah) (to
punish those who disobey Him)? None feels secure from Makru-llah except
the people who are al-Khaasiroon (the losers, those who will be
destroyed).
[al-A'raaf 7:99]
Allah, the Most High,
says:
And who [i.e. none]
despairs (al-Qunoot) of the Mercy (Rahmah) of his Lord except ad-Daalloon
(those who strayed from the correct path, or disbelievers)?
[al-Hijr 15:56]
It is reported on the
authority of Ibn ‘Abbaas that the Messenger of Allah (r) was asked
about the major sins (al-Kabaa'ir); He (r) replied: “ash-Shirk
bi-llah (Associating partners with Allah), al-Ya'su min
Rawhi-llah (losing hope of Allah’s Relief) (from calamities) and al-Amnu min Makri-llah (believing that
one is safe from Allah’s Plan) (to punish those who disobey Him).”
[Reported by Ibn Katheer in his Tafseer 1/485, soorah an-Nisaa' 4:31
from the narrations of Ibn Abi Haatim (in his Tafseer 3/931) and
al-Bazzaar (no. 106). Ibn Katheer said: "There is some question about
it's chain of narration. It is more likely that it is mawqoof, considering that
a similar report has been narrated from Ibn Mas'ood." One of its
narrators - Shabeeb ibn Bishr - was declared reliable by Ibn Ma'een, and
declared slightly weak by Abu Haatim. Al-Haithamee said: (in Majma'
az-Zawaa'id 1/104): "Reported by al-Bazzaar, and at-Tabaraanee in 'al-Kabeer'
and its narrators are reliable (mawthuqoon)". It was declared Hasan (good) by
al-'Iraaqee in al-Mughnee 4/17]
Abdur-Razzaq reports
from Ibn Mas’ood that he said: “The most heinous of all the major
sins are: al-Ishraak bi-llah (Associating others with Allah), al-Amnu
min Makri-llah (believing that one is safe from Allah’s Plan), al-Qunoot
min Rahmati-llah (despairing of Allah’s Mercy) and al-Ya'su min Rawhi-llah
(losing hope of Allah’s Relief) (from calamities). [Reported by Ibn
Jareer (5/26), Abdur-Razzaaq in his Musannaf (10/459), at-Tabaraanee in Kabeer
(8783). Ibn Katheer (1/485)- and
al-Haithamee in Majma' 1/104 -declared it to be Saheeh
(authentic)]
Lecture No. 30 The Words of Allah, the Most High: "…
Did they then feel secure against the Plan of Allâh (to punish
those who disobey Him)."
[pgs. 211-215 from the Sharh;
(pgs. 121-122 al-Masaa’il)].
Questions
1.
What is the meaning of Makru-llah, and al-Amnu
min Makri-llah?
2.
What is the meaning of Rawhu-llah, and al-Ya'su min
Rawhi-llah?
3.
Explain the difference between al-Ya'su min Rawhi-llah
and al-Qunoot min Rahmatu-llah.
4.
What does the author intend by combining the two verses of this chapter
[al-A'raaf 7:99 and al-Hijr 15:56]?
5.
Explain the underlined word: 'None feels secure from Makru-llah
except the people who are al-Khaasiroon' [al-A'raaf 7:99]?
6.
Explain the underlined word: 'And who despairs of the Mercy of his Lord except ad-Daalloon' [al-Hijr 15:56]?
7.
What are the divisions of adh-Dhunoob (sins)?
8.
Define al-Kabaa'ir, and discuss whether al-Kabaa'ir
are limited to a certain number, or those mentioned in the above ahaadith.
9.
Define ash-Shirk,
mentioning its divisions.
10. Mention some of the Fawaa’id (benefits)
derived from this chapter.
بسم
الله الرحمن الرحيم
ISLAMIC
CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman
at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 31 A
Part of Emaan (Faith) in Allah is Sabr (Patience) with Aqdaar
Allah (the Divine Decrees of Allah)
[pgs. 217-222 from the Sharh; pgs.
123-125 al-Masaa’il)].
Allah, the Most High,
says:
No calamity occurs,
except by the Permission [i.e. decision and Qadar (Divine Decree)] of Allâh,
and whoever believes in Allâh, He guides his heart (to the true Faith, and the
certainty that whatever has befallen him was already written for him by Allâh
in the Divine Decree). And Allâh is the All-Knower of everything. [at-Taghaabun 64:11]
'Alqamah said [concerning the person referred to in
the foregoing verse]: He is the person who, when struck by an affliction, ya'lamu
knows that it is from Allah, yardaa is pleased with it (accepting it)
and Yusallimu submits and surrenders
(to Allah and what He has decreed).
[Reported by Ibn
Jareer at-Tabaree and Ibn Abi Haatim]
In Muslim’s Saheeh,
it is reported on the authority of Abu Hurairah that Allah’s Messenger
said:
Two traits found in
people are (a type of) Kufr (disbelief): at-Ta'nu (defaming or
belittling) a person’s Nasab (lineage) and an-Niyaahah (bewailing,
exaggerated eulogizing) the deceased.
It is narrated by
Bukhaaree and Muslim, on the authority of Ibn Mas’ood in a marfoo’
form: He who slaps his cheeks (Daraba al-khudood) and tears his
clothes (Shaqqa al-Juyoob) and makes the supplications - or calls to and
follows the ways and traditions - of the Days of Ignorance (Da'wa
al-Jaahiliyyah) is not one of us (laisa minnaa).
On the authority of
Anas it is reported that the Prophet said: When Allah wills good for His
slave, He hastens to punish him in this life and when He wills evil for His
slave, He withholds punishing him for his sins until he comes before Him on the
Day of Resurrection. [Reported by At-Tirmidhi (2396); al-Haakim 4/608; Ibn
Hibbaan (2455), who declared it to be Saheeh (authentic). al-Albaanee also declared it to be Saheeh
(authentic) in Silsilah al-Ahaadeeth as-Saheehah, 3/220 no.
1220]
The Prophet said: Verily,
the greatness of the reward (al-Jazaa') is tied to the severity of the
trial (al-Balaa'): When Allah loves a people, he puts them to trial.
Whoever is pleased with it (radiya) (i.e. accepts it), will enjoy
Allah’s Pleasure (Ridaa) and whoever is displeased with it (Sakhita),
will incur Allah’s Displeasure (as-Sukhtu). [at-Tirmidhi declared it
to be Hasan (good). It is also reported by Ibn Maajah (4031).
Al-Albaanee also declared it to be Hasan (good) in Silsilah
al-Ahaadeeth as-Saheehah, 1/227,
no. 146 ]
Questions:
1.
What is the relationship of this chapter to the general subject
of at-Tawheed?
2.
Define as-Sabr linguistically and technically.
3.
Mention the three (3) types of as-Sabr.
4.
What is meant by at-Ta'nu fi an-Nasab (lineage)
and an-Niyaahah?
5.
What is meant by 'Kufr' in the
hadeeth: Two traits found in people are (a type of) Kufr…?
6.
Explain: Daraba al-khudood and Shaqqa al-Juyoob and Da'wa
al-Jaahiliyyah.
7.
What is understood from the words: He who
slaps his cheeks… laisa minnaa?
8.
Explain the Hadeeth of Anas: When Allah wills good for His slave, He
hastens to punish him in this life and…
ISLAMIC CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman
at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 32 What
has been said about ar-Riyaa', (Ostentation/Showing Off) [i.e. the
Prohibition and Warning against it]
[pgs. 223-226
from the Sharh; pgs. 126-127 al-Masaa’il)].
Allah, the Most High,
said:
Say: (O Muhammad) I
am only a bashar (a man)
like you, [except that] it has been revealed (al-wahyee) to me
that your Ilaah (God) is one Ilaah (God- i.e. Allah Alone). So, whoever hopes (ar-Rajaa')
for the Meeting with his Lord, then he must work righteousness (amal
saalih), and he must not associate (Shirk) anyone as a partner in
the worship of his Lord. [al-Kahf 18:110]
Narrated Abu Hurairah,
as Marfoo' that Allah, the
Most High, said: I am the most self-sufficient of associates (ash-Shurakaa’)
– free of need of having association (Shirk) [i.e. the action of joining others
in worship with Me]. Whoever does an act in which he joins others (in worship)
with Me, (i.e. doing so for others along with Me), I will leave him and his act
of Shirk. [Reported by Muslim]
Narrated Abu Sa'eed,
as Marfoo' : "Shall I not inform you of what I fear for
you more than al-Maseeh ad-Dajjaal (the Anti-Christ)?" The Companions said: Indeed (O Messenger of
Allah). He said: "ash-Shirk
al-Khafee (Inconspicuous, hidden Shirk), like when a person stands in
prayer and Yuzayyin Salaata-hu (he adorns, improves his prayer) when he
sees someone watching (him)." [Reported by Ahmad 3/30; Ibn Maajah also
reported it, no. 4204; al-Haakim declared it Saheeh, 4/329; al-Albaanee
also declared it to be authentic in Saheeh Jaami' as-Sagheer, 1/509, no.
2607]
Questions
1.
Define ar-Riyaa'.
2.
What is the difference between ar-Riyaa' and as-Sum'ah?
3.
What is the Hukm (legal ruling) concerning ar-Riyaa'?
4.
What is the Hukm (legal ruling) concerning (1) a deed
originally done to be seen or heard by others, and (2) a deed done originally for Allah, and then ar-Riyaa'
entered upon it?
5.
What may be understood from the words: "I am only a man like you. It has been revealed to me that your Ilaah (God) is
one Ilaah (God- i.e. Allah Alone)…"
6.
What may be understood from the words: "…Let him work
righteousness and associate none as a partner in the worship of his Lord."
7.
Explain the Hadith: "I am the most self-sufficient of
associates – free of need of having association (Shirk)…"
8.
Explain ash-Shirk al-Khafee, and why it is called Khafee.
9.
Mention some of the Fawaa’id (benefits) derived from this
chapter.
ISLAMIC CREED TRAINING COURSE IV
Sharh: ‘Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi ‘Ala al-‘Abeed
Explanation
of
The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab Ibn Sulaiman
at-Tamimi an-Najdi
(1115-1206H)
Questionnaire
Study Guide
Lecture No. 32
(cont'd) It is a form of Shirk
to perform a (righteous) deed for worldly reasons.[pgs. 227-230 from the Sharh; pgs.
128-129 al-Masaa’il)].
Allah, the Most High, said:
Whoever desires the Life of
this World and its glitter, to
them We shall pay in full (the wages of) their deeds therein, and they shall
have no decrease (in what was decreed for them) therein. They are those for whom there is nothing in
the Hereafter but the Fire; and whatever (deeds) they have done in (the world)
are Habita (lost, i.e. void of reward in the Hereafter), and that which
they used to do was Baatil (false, i.e. not for the sake of Allah). [Hood 11:15, 16]
It is reported in the Saheeh,
from Abu Hurairah that he said: the Messenger of Allah said: Perish the
slave of the deenar (gold coin), perish the slave of the dirham (silver
coin), perish the slave of the khameesah [and perish the slave of
the Khameelah]. If he is given these things, he is pleased
and if he is not, he is displeased.
May such a person perish (ta'isa) and be of the losers (intakasa);
and if he is pierced with a thorn, may he not find anyone to remove it. Toobaa (Paradise, or a tree in
Paradise) is for the one who holds the reins of his horse to strive in the Way
of Allah, with his hair unkempt and his feet covered with dust. If he is placed in al-Hiraasah (the
vanguard), he will be found in the vanguard, and if he is placed in as-Saaqah
(the rearguard), he will be found in the rearguard. If he Ista'dhana (asks
for permission), it is not granted, and if he Shafa'a (intercedes), it
is not accepted.
Questions:
1. Discuss the type of Shirk
mentioned in this chapter.
2. What is the meaning of:
"…to them We shall pay in full (the wages of) their deeds therein and
they shall have no decrease therein …"
3. What is the threat mentioned in the Aayah (11:15, 16)
for "those who do righteous deeds for worldly reasons…"?
4. What are the two
types of people mentioned in the Hadith of Abu Hurairah, and what is their end?
5. What may be understood
from: "…If he is given these things, he is pleased…"
6. What may be understood
from: "…If he is placed in the vanguard, he will be found in the
vanguard…"
7. What is meant by:
"…If he Ista'dhana (asks for permission), it is not granted…"
8. What is meant by:
"…and if he Shafa'a (intercedes), it is not accepted"
9. Mention some of the Fawaa’id
(benefits) derived from this chapter.
ISLAMIC CREED TRAINING
COURSE IV
Sharh: 'Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi 'Ala al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn
Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study
Guide
Lecture No. 33 Whoever
Obeys the Scholars and Rulers - in the Tahreem (Making
Unlawful) of what Allah has made Halal (Lawful), and Tahleel
(Making Lawful) what Allah has made Haram (Unlawful) -
Has certainly taken them as Arbaab (Lords) besides Allah.
[pg. 231-235 from the Sharh; pg. 130-132 al-Masaa'il].
Ibn Abbaas said:
[It may be that]
Stones are about to descend upon you from the heavens! I say to you: "Allah's Messenger
said…" and you say to me: "Abu Bakr and Umar said…!?"
[Reported by Ahmad, 1/337;
and Ibn Abdul-Barr, Jaami' Bayaan al-Ilm wa Fadlihi, 2/239-240]
Imam Ahmad Ibn
Hanbal said:
I am astonished at
a people who know al-Isnaad (the chain of transmission of a Hadith) and
its Sihhah (authenticity) and [in spite of this] they follow the Ra'y
(opinion) of Sufyaan (i.e.
ath-Thawree), while Allah, the Most High, said:
'Let those who oppose his (the Messenger's) commandment beware, lest
some Fitnah (affliction:
Kufr, Shirk, Nifaaq, Bid'ah) befall them, or 'Adhaab Aleem (a painful
torment) be inflicted on them,[being whipped, killed, imprisoned, in this life;
or Hell-Fire in the next life] .' [24:63]
[Imam Ahmad
continued:] Do you know what al-Fitnah is? Al-Fitnah is ash-Shirk
(making something a partner with Allah, in that which is His exclusive
right). Maybe the rejection of some of his (the Prophet's) words would cause az-Zaigh
(doubt or deviation) to enter one's heart, and thereby be destroyed.
[al-Fadl Ibn Ziyaad
and Abu Taalib have reported it from Ahmad]
On the authority of 'Adee
ibn Haatim, that he heard the Prophet reading this verse:
They (the Jews and
Christians) took their Ahbaar (Rabbis) and their Ruhbaan (Monks)
as Arbaab (Lords) besides Allah, and [they have also taken as a Lord
besides Allah] the Messiah - son of Mary, while they were commanded to worship
one Ilaah (God, i.e. Allah), there is nothing which deserves to be worshipped
besides Him; He is far removed from (and High above) what they associate with
Him as partners.[at-Tawbah 9:31] Then, I
('Adee) said to him (the Prophet): Verily, we do not worship them. He replied: "Do they not make Haraam (Unlawful) what Allah has made Halal (Lawful), and
consequently you make it Haram (Unlawful); and they make
Halal (Lawful) that which Allah has made Haraam
(Unlawful) and you then declare it Halal (Lawful)?" I said: Yes. He (the Prophet) said: "Then
that is the worshipping of them."
[Reported
by Ahmad, al-Bayhaqee in as-Sunan (10/116) and at-Tirmidhee, Tafseer
at-Tawbah 8/248, no. 3095, who said: Hadith (Hasan)
Ghareeb (i.e. having a single chain of narrators). However, it has
supporting narrations: including the Mawqoof report of Hudhaifah reported by Ibn
Jareer 10/81, 82 and Ibn Abdul-Barr in Jaami' Bayaan al-Ilm wa Fadli-hi 2/109;
Ibn Taymiyyah declared it Hasan (good) in Majmoo' al-Fataawaa,
7/67 and al-Emaan, pg. 64. It also has a supporting narration from Abu
'Aaliyyah at-Taabi'ee ath-Thiqah, reported by Ibn Jareer, 10/81.]
Questions
1.
What is the ruling of those who obey the Scholars/Rulers
in the Tahreem of
what Allah made Halal?
2.
Discuss the words of Ibn Abbas: Stones are about to
descend upon you from the heavens!…?
3.
Explain the astonishment of Imam Ahmad with those who preferred
the opinion of Sufyan…
4.
Explain the meaning of al-Fitnah and 'Adhaab Aleem in
Soorah an-Noor 24:63.
5.
Explain the verse: "They took their Ahbaar and their Ruhbaan
as Arbaab besides Allah…"
6.
Discuss the issue of Takfeer al-Mu'ayyan (declaring a
particular individual to be a Kaafir).
7.
Mention some of the Fawaa'id (benefits) derived from this
chapter.
ISLAMIC CREED TRAINING
COURSE IV
Sharh: 'Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi 'Ala al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn
Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study
Guide
Lecture No. 34
The Words of Allah: Do
you not see those who claim that they believe in what was
revealed to you and to those before you? They
desire to resort to at-Taaghoot for Judgement, while they
have been ordered to disbelieve (reject) it…
[pgs. 237-245 from the Sharh;
pgs. 133-135 al-Masaa'il].
Do you
not see those (hypocrites) who claim that they believe in what
was revealed to you and to those before you? They desire to resort to at-Taaghoot
(false judges, etc) for Judgement (in their disputes), while they have been
ordered to disbelieve (reject) it. But, Satan intends to lead
them far astray. And when
it is said to them: 'Come to what Allah has sent down [al-Qur'an] and to the
Messenger [his Sunnah]' you see the hypocrites turn away from you with
aversion. How then, when a catastrophe
befalls them because of what their hands have sent forth, they come to you
swearing by Allah, 'We meant no more than Ihsaan (good will) and Tawfeeq
(conciliation) (between the believers and disbelievers)!' [an-Nisaa' 4:60 - 62]
And
when it is said to them: 'Make not corruption (Fasaad) on the earth
[i.e.Sin, ash-Shirk, and judging by other than what Allah
has revealed],' they say: 'We are only Muslihoon (those who rectify and
correct the wrong)'. Indeed, they are al-Mufsidoon (those who make
corruption), but they perceive not. [al-Baqarah 2:11, 12]
And do
not make corruption (Fasaad) in the earth [i.e. by Sin, ash-Shirk,
and judging by other than what Allah has revealed], after it has
been set in order, corrected or rectified (al-Islaah) [by at-Tawheed
and Ruling by the Sharee'ah of Allah]; and invoke Him with Kawf (fear)
and Tama' (hope). Surely, Allah's Mercy
is near to al-Muhsineen (those who do good). [al-A'raaf 7:56]
Do
they then desire Hukma-l-Jaahiliyyah (Judgement of the Days of
Ignorance)? And who is better than Allah in Judgement, for a people who have
firm faith. [al-Maa'idah 5:50]
Abdullah
ibn 'Amr ibn al-'Aas narrated that Allah's Messenger said: None of you truly
believes [i.e. has the complete Emaan which is required of a Muslim]
until his Hawaa (desires, inclinations and what he loves) are in
accordance with what I came with [the Sharee'ah of Allah]. [an-Nawawee graded this Hadith as Saheeh
(authentic), and recorded it in Kitaab al-Hujjah with an authentic chain
of transmitters.]
al-Haafidh
Ibn Rajab - in
his Sharh of Forty Hadith of an-Nawawee (no. 41) - says: 'The
authentication of this hadith is very far (from being correct) for a number of
reasons…' Then, he proceeded to mention four reasons for its weakness [Da'f (weakness) of a narrator, Inqitaa' (break
in the chain), Majhool (unaccredited narrator), Idtiraab (conflicting
manner in which it is reported)]. Shaykh al-Albaanee also declared it to
be weak in as-Sunnah of Ibn Abi Aasim 1/12, no. 15, and al-Mishkaat,
1/59, mentioning the weakness of Nu'aim ibn Hammaad. Similarly, Shaykh
Al-Arnaa'oot declared it weak in Sharh as-Sunnah of al-Baghawee,
1/212, no. 104.
Ash-Sha'bee
said: 'There was a dispute between a man from among the Hypocrites
and one from among the Jews. The
Jew said: 'Let us seek a judgement from Muhammad' [referring to the
Messenger of Allah], for he knew that he (the Prophet) does not take ar-Rishwah
(bribes). The hypocrite said: 'Let
us take a judgement from the Jews',
because he knew that they accepted ar-Rishwah (bribes). Then, they (finally) agreed to go to a Kaahin
(fortune-teller, soothsayer) in Juhainah, and take the judgement from him. On
this occasion it was revealed: "Do you not see those (hypocrites) who claim
that they believe in what was revealed to you…" [4:60]
[Reported
by al-Imaam as-Suyootee in ad-Durr al-Manthoor, 2/319, attributing it to
Ibn Jareer (whose narration is Mursal) 5/97. It is also reported by
al-Haafidh Ibn Hajar in Fath al-Baaree 5/37, where he said: Reported
by Ishaaq Ibn Raahuwaih in his 'Tafseer', with an Saheeh (authentic) chain of
narrators]
It was
also said that this verse was revealed concerning two men who had a dispute.
One of them said: 'Let us raise the matter to the Prophet', while the
other said: 'Take it to Ka'b in al-Ashraf. Thereafter, they took the matter to Umar
ibn al-Khattaab. One of them
mentioned to him the story (of what happened between them). He (Umar) said to the one who was not pleased
(to seek judgement) from the Messenger of Allah: 'Is it so [i.e. that you were
not pleased to accept the judgement of the Prophet]? He replied: 'Yes (it is
so)'. (Umar) then struck him with his
sword and killed him.
[Reported
by Imaam as-Suyootee in ad-Durr al-Manthoor, 2/320, attributing it to
ath-Tha'labee, from the narration of Ibn Abbaas. Al-Haafidh Ibn Hajar, in Fath al-Baaree, 5/37
attributed it to al-Kalbee [Kadh-dhaab, a liar] in his Tafseer,
by way of Abu Saalih, [Matrook, abandoned] from Ibn Abbaas (whom
he did not hear from). Al-Haafidh then says: Even though this chain of
narrators is Da'eef (weak), it is strengthened the chain of
Mujaahid. And there is no harm in the Ikhtilaaf
(difference in the two stories) due to the possibility (of the verse being
revealed in reference to) more than one incident.]
Questions
1.
Discuss the reason for the revelation of the
verse: 'Do you not see those who claim that they believe in
what was revealed to you…?' [an-Nisaa' 4:60]
2.
Discuss the verse: And when it is said to
them: 'Make not corruption (Fasaad) on the earth' they say: 'We are only
Muslihoon (those who rectify and correct the wrong)'.
[al-Baqarah 2:11, 12]
3.
Discuss the verse: And do not make corruption
(Fasaad) in the earth, after it has been set in order, corrected
(al-Islaah) [al-A'raaf 7:56] and its relationship to
this chapter.
4.
What is the meaning of: Hukma-l-Jaahiliyyah
(Judgement of the Days of Ignorance)?
5.
Discuss the meaning of the underlined words:
"None of you truly believes until his Hawaa
(desires, inclinations) are in accordance with what I came with.
6.
What is the Hukm of the one who legislates
(writes) man-made laws to replace the Sharee'ah (Laws of
Allah)?
7.
What is the Hukm of the one who judges
the people by man-made laws (exclusively)?
8.
What is the Hukm (legal ruling) of one who
seeks judgement by other than the Sharee'ah (i.e.
settling disputes by the man-made laws)?
9.
Mention some of the Fawaa'id (benefits) derived from this
chapter.
ISLAMIC CREED TRAINING
COURSE IV
Sharh: Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi 'Ala al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn
Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study
Guide
Lecture No. 35 Whoever Denied Any of al-Asmaa' (Names) and as-Sifaat
(Characteristics) [i.e. of Allah]. [pgs. 247-250 from the Sharh; pgs. 136-137 al-Masaa'il].
The
Saying of Allah, the Most High:
Thus We have sent you among a people before whom other peoples have
passed away, in order that you might recite to them what We have revealed to you. But they disbelieve in (and reject) [the name
of Allah] ar-Rahman (the Most Gracious)!
Say: He is my Lord, there is none worthy of worship except Him; in Him I
have placed my trust and to Him I return [in all my worship, my repentance and
all my needs). [ar-Ra'd 13:30]
It
is reported that 'Alee said:
Narrate to (and teach) the people that which they can understand. Do you desire [love] that Allah [i.e.
the Book of Allah, al-Qur'an and what it
contains, especially the verses of al-Asmaa' and as-Sifaat] and
His Messenger [i.e. the Hadeeth of the Prophet, especially the Ahaadeeth
of al-Asmaa' and as-Sifaat] be denied? [Saheeh
al-Bukhaaree, no.127 Chapter: Whoever Singled out some people for knowledge to
the exclusion of others.]
Abdur-Razzaaq
reported from Ma'mar, from Ibn Taawoos, from his father, from Ibn Abbaas,
that he saw a man whose body was trembling & shaking Inkaaran (in
disapproval and rejection) when he heard a Hadeeth reported from the Prophet
about as-Sifaat (the Divine Characteristics of Allah). He (Ibn Abbaas) then said: What is the
(the cause of the) fear of these people [which prevents them from affirming
the Sifaat of Allah, the Most High, which He has affirmed for Himself].
They find Riqqah (softness, acceptance and faith in their
hearts) for the His Muhkam (verses whose meanings are clear) and
are destroyed [due to their rejection of] His Mutashaabih (verses
whose meanings are not clear to most). [al-Musannaf of Ibn Abi
Shaybah, 11/423, no. 20895; Ibn Abi Aasim in as-Sunnah, pg. 212, no.485.
Al-Albaanee said: Its chain of narrators is Saheeh (authentic)…]
When
the Quraish heard the Messenger of Allah mention [this name of Allah] ar-Rahmaan,
the denied and rejected it. On
this occasion, Allah revealed, concerning them: And they disbelieve in (and
reject) [the name of Allah] ar-Rahman
(the Most Gracious)!… [ar-Ra'd 13:30] [Reported by Ibn Jareer, 13/101, no.
15478, 15479 and Ibn Katheer 2/516 from Mujaahid (Mursal); reported by
Ahmad 2/34, Abu Daawood no. 3251, at-Tirmidhee no. 1535. It was declared to be authentic by Ibn
Hibbaan no. 1177 and al-Haakim l/18].
Questions:
1.
Mention (briefly) the categories (divisions) of at-Tawheed.
2.
Explain Tawheed al-Asmaa' was-Sifaat.
3.
What is the Hukm
(legal ruling) for the one who denies any of the Asmaa or Sifaat
of Allah?
4.
Mention the Sabab
an-Nuzool (reason for revelation) of the verse: …But they disbelieve
in (and reject) [the name of Allah] ar-Rahman
(the Most Gracious)!
5.
Explain the statement
of 'Alee: Narrate to the people that which they can understand. Do you
desire that Allah and His Messenger be denied?
6.
What did Ibn 'Abbaas reject in the
action of the man who trembled at hearing a Hadeeth of as-Sifaat?
7.
Explain the highlighted words in the statement of
Ibn 'Abbaas: … They find Riqqah (acceptance) for is Muhkam (verses)
and are destroyed due to His Mutashaabih (verses)...
8.
Mention some of the important principles
or rules related to Tawheed Asmaa' was-Sifaa.
9.
Mention some of the Fawaa'id (benefits) or Ahkaam (legal
rulings) derived from this chapter.
ISLAMIC CREED TRAINING
COURSE IV
Sharh: Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi 'Ala al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn
Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study
Guide - Part Four
Lecture No. 36
The Saying of
Allah, the Most High: They know
(recognize) the Favors of Allah, then they Deny them. [pgs. 251-254 of the Sharh; pg. 138 al-Masaa'il].
The Saying of Allah, the Most
High:
They
know (and recognize) the Ni'mah (Bounties, favors) of Allah [such as
Islam, al-Qur'an, health, wealth, etc], Then they deny (Yunkiroon )
them, and most them are disbelievers (Kaafiroon). [an-Nahl 16:83]
[Various Explanations of this
comprehensive verse]
Mujaahid said:
Its meaning is: It is the saying of a man (person): "This is my wealth.
I inherited it from my forefathers".
'Awn Ibn Abdullah said: They say: "If it were not for so-and-so, such-and-such
incident would not have happened".
Ibn
Qutaibah said:
They said: "This (i.e. the favors which they enjoyed) is due to the
intercession (Shafaa'ah) of our gods".
After the
hadeeth of Zaid ibn Khaalid, which contains the mention of the saying of
Allah, the Most High: 'This morning some of my servants (remained) believers
in Me, and some of them (became) disbelievers in Me'…to the end of the
hadeeth which has preceded] -
Abu-l-Abbaas
said: Such
(statements) are numerous in the Qur'an and Sunnah - where Allah,
Subhaanahu wa Ta'aala, rebukes and
censures those who attribute His blessings/bounties to other than Him and
associate (others) with Him. Some of the
Salaf (Early Generations of the Muslims) said: It is like their saying:
'The wind was good (favorable) and the sailors (navagators) were skillful,' and
such similar statements which are commonly made by many (of the people).
Questions:
1.
Explain briefly the meaning of the verse: 'They
know the Favors of Allah, then they Deny them, and most them are disbelievers. [an-Nahl
16:83]
2.
What is the relationship between this verse and
the general subject of at-Tawheed?
3.
Attributing the bounties of Allah to His
creatures is which type of Shirk?
[Explain]
4.
Explain the Kufr in the saying: 'The
wind was good (favorable) and the sailors were skillful.
5.
What is meant by "Ni'mah" in
the saying of Allah: They know the Ni'mah of Allah, then deny
them…?
6.
Explain what is meant by: '…Then they deny them (Yunkiroona-ha)…
7.
Why are there so many explanations of this one
verse?
8.
Mention some of the Fawaa'id (benefits) or Ahkaam (legal
rulings) derived from this chapter.
ISLAMIC CREED TRAINING
COURSE IV
Sharh: Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi 'Ala al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn
Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study
Guide - Part Four
Lecture No. 37
The Saying of
Allah, the Most High: So, do not set
up Andaad (partners, as equals) with Allah, while you know (that He has
no partners). [pgs. 255-260 of the Sharh; pg. 139-140 al-Masaa'il].
The Saying of Allah,
the Most High:
O you people! Worship your Lord,
Who created you all and those before you that you may attain Taqwa
(righteousness), Who has made the earth
a resting place for you and the heavens a canopy (over your heads) and
sent down rain from the heavens; and brought forth therewith fruits
for your subsistence. So, do not set up Andaad
(partners, as equals) with Allah, while you know (that He has no partners,
equals or rivals). [al-Baqarah 2:21, 22]
Ibn ‘Abbaas said, concerning this verse: al-Andaad means Shirk
which is less conspicuous than the traces of an ant, crawling on a black
stone, in the darkness of the night.
It is (like) someone’s saying: ‘By Allah! And by your life, O
so-and-so, and By my life!’; and that you say: ‘If it were not for this small
dog, the theives would have entered upon
us (in our house)’; and:’ were it not for
the duck in the house, the theives would have entered upon us’; or a
man’s saying to his companion: ‘It is Allah’s Will and your
will’; or a person’s saying: ‘If it were not for Allah and
so-and-so’. Do not make for so-and-so
any portion in it (i.e. in that which
only Allah has control over). [Reported by Ibn Abi Haatim in his Tafseer,
Ibn Katheer 1/57. Shaykh Sulaiman says, in Tayseer al-Azeez al-Hameed:
Its chain of narrators is Jayyid (good).]
Umar ibn al-Khattaab reported that the Messenger of Allah said: Whoever
swears by other than Allah has committed an act or Kufr (disbelief) or Shirk
(associating partners with Allah). [Reported
by at-Tirmidhee (no. 1535) who declared it Hasan (good) and al-Haakim
(1/18; 4/297) who declared it Saheeh (authentic). See: Irwaa’
al-Ghaleel, no. 2561, al-albaanee]
Ibn Mas’ood said: ‘That I should swear by Allah while lying is more
beloved to me than that I should swear by other than Him (Allah) speaking the truth.
[Reported by Abdur-Razzaaq 8/469, no. 15929; at-Tabaraani fi al-Kabeer, no.
8902. al-Haithamee said: Its narrators are those narrated from in the Saheeh.
See: Irwaa’ al-Ghaleel, no. 2562]
Hudhaifah reported from the Prophet: “Do not say: ‘It is the Will of Allah and
the will of so-and-so’. Rather you must
say: ‘It is the Will of Allah and then the will of so-and-so’”. [Reported
by Abu Daawood (no. 4980) with a Saheeh (authentic) chain; Ahmad 5/384.
See: Silsilah al-Ahaadeeth as-Saheehah, no. 137 al-Albaanee]
Ibraaheem an-Nakha’ee held it to be makrooh (i.e. detestable or
prohibited) to say: ‘I seek refuge (al-Isti’aathah) in Allah and
you; and that it is permissible to say: [I seek refuge] in Allah
and then in you’.
He said: One should say: ‘If it were not for Allah and then
so-and-so.’ But, do not say: ‘If
it were not for Allah and so-and-so.’ [Reported by Abdur-Razzaaq in al-Musannaf,
11/27]
Questions:
- What is the argument used in verses 2:21, 22 for the obligation of worshipping Allah Alone?
- What is the meaning of al-Andaad ?
- What is meant by the prohibition of “setting up Andaad with Allah”?
- What is the explanation of Ibn Abbass for al-Andaad?
- What does the author intend to show by this chapter?
- Why is the letter ‘waw’ (meaning ‘and’) not allowed in the statements mentioned in this chapter?
- What type of Shirk is meant in the hadeeth of Umar: ‘Whoever swears by other than Allah has committed an act or Kufr or Shirk’?
- Why did Ibn Mas’ood prefer to “swear by Allah while lying” rather than to “ swear by other than Him (Allah) speaking the truth”?
- What is the Hukm (legal ruling) concerning al-Isti’aatha (seeking refuge) in other than Allah?
- Mention some of the Fawaa'id (benefits) or Ahkaam (legal rulings) derived from this chapter.
ISLAMIC CREED TRAINING
COURSE IV
Sharh: Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi 'Ala al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn
Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study
Guide - Part Four
Lecture No. 38
What has been reported
Concerning One who is not
Convinced/Satisfied By an Oath (Halif) Taken in the Name of Allah
[pgs. 261-262 of the Sharh;
pg. 141 of al-Masaa'il].
Ibn
Umar Narrated that the Messenger of Allah said: Do not swear by your
forefathers. Whoever swears by Allah,
then he must be truthful; and the one for whom an oath is taken in the Name of
Allah must be pleased/satisfied (with this oath), and whoever is not satisfied
(with it) is not (one of the slaves) of Allah [i.e. Allah has nothing to do
with him].
[Narrated
by Ibn Maajah with a Hasan (good) chain of narrators. Al-Albaanee
declared it to be authentic in Irwaa’ al-Ghaleel, no. 2698]
Questions:
- What is the relationship of this Hadeeth to the subject of Tawheed? [Explain]
- Are we required, in every case, to be satisfied with what has been sworn upon in the Name of Allah? [Explain]
- Mention the Shuroot (conditions) that must be observed when taking an oath (Halif)?
- What is the state of one who does not accept what has been sworn upon in the Name of Allah – when he has no other reason to believe that the person is lying?
ISLAMIC CREED TRAINING
COURSE IV
Sharh: Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi 'Ala al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn
Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study
Guide - Part Four
Lecture No. 38 cont’d The Saying: “Ma Shaa
Allah wa Shi’ta” (Allah’s Will and your Will)
[pgs. 263-267 of the Sharh;
pg. 142-144 al-Masaa'il].
Qutailah
narrated
that a Jewish man came to the Prophet and said to him: ‘Verily, you (Muslims)
commit Shirk; You say: ‘It is Allah’s Will and your will’; you
(Muslims) also say:
‘By
the Ka’bah!’ Thereafter, the Prophet
ordered them – if they wanted to make a oath – that they should say: ‘by the
Lord of the Ka’bah’; and that they should say: ‘It is Allah’s Will then your
will’. [Reported by an-Nasaa’ee who
declared it to be Saheeh (authentic).
Al-Albaanee declared it to be authentic.
See: As-Saheehah 1/213-214, no. 136]
An-Nasaa’ee
also reported from Ibn Abbaas that a man said to the Prophet: ‘It is as
Allah Wills and as you will’. Then he (he Prophet) said to him: ‘Have you
set me up as a Nidd (partner, equal) with Allah’. Rather, (say):’It is as
Allah Alone Wills’. [This hadeeth has some weakness. However, al-Albaanee
declared it to be Hasan (good). See: as-Saheehah, no. 139]
On
the authority of At-Tufail - the brother of Aa’ishah from her mother -,
it is reported that he said: “I saw (in a dream) as though I came upon a small
group of Jews and I said to them: ‘You are indeed a good people, if it
were not for your saying Uzair is the son of Allah’ They said: ‘You (the Muslims) are a good
people, were it not for your saying It is Allah’s Will and the will of
Muhammad’. Afterwards, I came upon a
small group of Christians and I said to them: ‘You are indeed a good
people, if it were not for you saying the Christ is the son of Allah.’
They said: ‘You (the Muslims) are a good people, if it were not for your saying
It is Allah’s Will and the will of Muhammad’. When I woke up in the morning, I told some
people about this, and then I went to the Prophet and informed him. He asked me: Have you informed anyone about
this? I said: Yes. Then, [addressing the
people] he praised Allah and glorified Him, and then said: Amma Ba’d (to
Proceed): Verily, Tufail had a dream which he has informed some of you
about…[Then he said]: You used to say something (a word) which I had
been (until now) prevented by such and such from forbidding you
from saying it. Therefore, do not say: ‘It
is Allah’s Will and the will of Muhammad, rather you should say: Ma Shaa
Allah Wahdahu (It is as Allah Alone Wills)’”. [Reported by Ibn
Maajah, no. 2118; and Al-Albaanee declared it to be authentic in as-Saheehah
no. 137, 138]
Questions:
- Why is it prohibited to say: ‘It is Allah’s Will and your will’?
- Why is it prohibited to say: ‘By the Ka’bah!’ since the Ka’bah is Baitu-llah al-Haraam (the Sacred House of Allah)?
- How should one respond to a deviant Muslim who calls you to something which happens to be true?
- What did the Prophet mean by saying: ‘Have you set me up as a Nidd with Allah’?
- Give an example of ar-Ru’yaa as-Saalihah (the righteous dream) being the cause (sabab) of a legal ruling in Islam.
- What was the saying which the companions were saying (word) which the Prophet had initially been prevented from forbidding them from saying?
- Why was this matter described as “such and such” that prevented the Prophet from prohibiting the companions from using this expression?
- What is the difference between the two sayings: ‘It is Allah’s Will then your will’ and ’It is as Allah Alone Wills’?
- What is the Hukm (legal ruling) concerning al-Halif (swearing) by other than Allah?
- Mention some of the Fawaa'id (benefits) or Ahkaam (legal rulings) derived from this chapter.
ISLAMIC CREED TRAINING
COURSE IV
Sharh: Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi 'Ala al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn
Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study
Guide - Part Four
Lecture No. 39 Whoever
Sabba
(Curses) the Time Has Aadhaa
(Annoyed) Allah [pgs.
269-270 of the Sharh; pg. 145
al-Masaa'il].
The Saying of Allah,
the Most High:
And
they say: “There is nothing but our life in this world: We (one generation) die
and we (i.e. another generation) live and nothing destroys us except ad-Dahr
(the passing of time).” And they have no (certain) knowledge of it, they only
conjecture. [al-Qur’an
al-Jaathiyah
45:24]
It is authentically
reported on the authority of Abu Hurairah that the Prophet said: “Allah, Most
Blessed, Most High, says: “The son of
Adam Annoys Me: He curses time, though I am (the One Who controls) the
time: I alternate the night and the day (causing one to follow the other).”
In another narration: “Do not curse time, for verily, Allah is the (One
Who Controls the) time.”
[al-Bukhaaree no.
4826; Muslim no. 2246]
Questions:
- What did they mean by: There is nothing but our life in this world…
- Explain: We die and we live and nothing destroys us except ad-Dahr…
- What was the ‘Aqeedah of the Dahreyah?
- What category of Shirk does this fall into?
- Mention some of the Fawaa'id (benefits) or Ahkaam (legal rulings) derived from this chapter.
ISLAMIC CREED TRAINING
COURSE IV
Sharh: Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi 'Ala al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn
Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study
Guide - Part Four
Lecture No. 39 (cont) To
be Named (by others or by oneself) Qaadee al-Qudaat (the Judge of Judges) and the
like.
[pgs. 271-272 of
the Sharh; pg. 146 al-Masaa'il].
It is authentically reported on the authority of Abu Hurairah that the Prophet said: “Verily, the lowest name to Allah is that of a man who is named “Malik al-Amlaak (King of kings),” for there is no Maalik (King, Master, Owner of everything) except Allah.” Sufyaan added: “Like the title Shaahinshaah (King of kings).”
[al-Bukhaaree no. 6206; Muslim
no. 2143; Abu Daawood no. 4961; at-Tirmidhee no. 2839]
In another narration: “The man who will deserve/receive the Anger of Allah most, on the Day of Resurrection, and the most evil or vile (of men) is…”
[Muslim no. 2143]
Questions:
- Explain the expression Qaadee al-Qudaat.
- What will be the condition of one who accepts and is pleased with such titles -when he stands in front of Allah Yawm al-Qiyaamah?
- What can derived from the statement of Sufyaan Ibn Uyainah?
- Why is the use of such names or titles prohibited?
- Mention some of the Fawaa'id (benefits) or Ahkaam (legal rulings) derived from this chapter.
Lecture No. 39 (cont) Respect for the Names of Allah, and to Change the Name
Because of this [pgs.273-274 Sharh; pg. 147 al-Masaa'il].
It is reported on the authority of Abu Shuraih that he used
to be known as Abul Hakam, until the Prophet said to him: “Allah is Al-Hakam
(Whose ruling is not rejected) and al-Hukm (Judging between
the creatures in this life and the next) is for Him
alone.” Abu Shuraih replied: “When my people dispute in any matter,
they come to me for adjudication; and when I judge between them, both parties
are pleased with my judgement.” The Prophet said: “How excellent is this! Do you
have any children?” He said: “Yes, Shuraih, Muslim and
‘Abdullah.” Then the Prophet asked:
“Who is the eldest?” He answered: “Shuraih.” Then the Prophet
said:
“Then (from now on,) you will be known as Abu Shuraih.” [Narrated by Abu Dawood no. 4955 and others
(an-Nasaa’ee 8/226); al-Albaanee declared it to be Saheeh
(authentic) in Saheeh
Sunan Abi Daawood 3/936 no. 4145]
Questions:
- What is the meaning of Kunya?
- Explain: “Allah is Al-Hakam and al-Hukm is for Him alone.”
- Explain what the Prophet meant when he said: “How excellent is this!
- What might be derived from the words: “Then, you will be known as Abu Shuraih.”?
- Explain what category of Shirk this falls under, and whether it is major or minor?
- Mention some of the Fawaa'id
(benefits) or Ahkaam (legal rulings) derived from this chapter.
ISLAMIC CREED TRAINING COURSE IV
Sharh: Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi 'Ala al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn
Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study
Guide - Part Four
Lecture No. 40 Whoever Hazala (made fun or mockery) of Anything in Which Allah, the Qur’an or His Messenger Are Mentioned […has fallen into Kufr] [pgs. 275-278 of the Sharh; pg. 148-150 al-Masaa'il].
The Saying of Allah, the Most
High:
And if you question them [about the evil words which they have spoken], they declare emphatically: “We were only talking idly and joking.” Say: “Was it at Allah, His Aayat (of Qur’an) and His Messenger you were mocking?” Make no excuses! You have disbelieved (Kafartum) after your believing (Imaanu-kum); if We pardon some of you, We will punish others amongst you because they were sinners (Mujrimeen). [al-Qur’an 9:65-66]
It is reported on the authority
of Ibn ‘Umar, Muhammad Ibn Ka’ab, Zaid Ibn Aslam and Qatadah [their narrations
have been joined together] that at the time of the Tabook Expedition, a
man (hypocrite) declared: “We have seen none greedier, none so untruthful
and none so cowardly at the time of meeting (the enemy on the battle
field) as these (Qur’anic) reciters of ours – referring to Allah’s Messenger
and the Qur’an reciters among his Companions. ‘Awf Ibn Malik replied: “You have
(indeed) lied and you are a hypocrite. I shall inform the Messenger of
Allah (about what you have said).” And so ‘Awf went to Allah’s Messenger in
order to inform him of what had occurred, but he found that the Qur’an (i.e.
revelation concerning this incident) had already preceded him. Then that man
came to the Messenger of Allah when he was just departing and had mounted his
camel. The man pleaded: “We were talking idly and indulging in traveler’s
talk to pass the time.” Ibn ‘Umar said: “It is as if I see him before me
now, clinging to the saddle-belt of the camel of Allah’s Messenger and the
rough stones were battering his legs (as he ran) and he was saying: “We were only talking idly and joking.”
But, the Messenger of Allah only answered him saying: “Was it at Allah,
His Aayat (of Qur’an) and His Messenger that you were mocking? Make no excuses!
You have disbelieved (Kafartum) after your believing (Imaanu-kum).” He did not look towards him,
nor did he say anything further.
[Reported by as-Suyootee in ad-Durr
al-Manthoor, who attributed it to Ibn Jareer in his Tafseer 10/119,
no. 13154; Ibn Abi Haatim in his Tafseer, and Shaykh Muqbil ibn Haadee declared
the chain of Ibn Abi Haatim to be Hasan (good) in as-Saheeh
al-Musnad min Asbaab an-Nuzool]
Questions:
- What is meant by Hazala – in general – and in this chapter specifically?
- What is the Hukm Shar’ee (legal ruling) concerning one who makes mockery of the Qur’an?
- Discuss the Asbaab al-Nuzool (Reasons for the revelation) of the above Ayah (verse).
- What was the ‘Udhar (excuse) offered by those evolved in this incident?
- Why was their ‘Udhar (excuse) not accepted?
- Discuss the difference between an-Naseehah (advice for the sake of Allah and His Messenger) and an-Nameemah (tale-carrying).
ISLAMIC CREED TRAINING
COURSE IV
Sharh: Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi 'Ala al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn
Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study
Guide - Part Four
Lecture No. 41 Allah’s Words: And Truly, If We Give him a Taste of
Rahmah (Mercy) From Us, After Some Darraa’ (Adversity) Has Touched him…[pgs. 279-283 of the Sharh; pg. 151-155 al-Masaa'il].
The Saying of Allah, the Most
High:
And truly, if We give him a
taste of Rahmah (mercy: ease, well-being, wealth) from Us, after some Darraa’
(adversity: hardship, sickness, poverty) has touched him, he is sure to
say: “Haadhaa Lee: This is for me [i.e. what I have earned or
what I am entitled to]; I think not that the Hour (of Judgment) will be
established (as claimed by the Prophets), but if I am brought
back to my Lord, surely, there will be for me al-Husnaa (the best) with
Him (in the next life, as it was for me in this world).” Then, We verily, will
show to the disbelievers (on the Day of Judgment) what they have done and We
shall make them taste ‘Adhaab Ghaleedh (a severe torment). [al-Qur’an Fussilat 41:50]
The following sayings were reported concerning the Tafseer of the above verse (41:50)
Mujaahid said: This is due to my ‘Amal (work, efforts,
etc), and I am Mahqooq bi-hi (entitled to it).
Ibn Abbaas said: He means: It (i.e. the wealth or status, etc.)
is from myself.
The saying of Allah, the
Most High, concerning Qaaroon: Verily, I have been given it
(this great wealth) due to my knowledge.
[Qur’an al-Qasas 28:78]
Qataadah said (as explanation): [I have been give it]…based
upon my knowledge of the various ways of gaining wealth (trading, etc).
Others said: [I have been given it]…based upon knowledge
with Allah that I am entitled or deserving of it. And this is the meaning of the saying of Mujaahid: I have been given it due to (my) honored
status.
It is reported on the authority
of Abu Hurairah that he heard the Messenger of Allah say: “Verily, there
were three men from Banee Israa’eel - a leper, a bald-headed
man and a blind man – whom Allah Araada (willed)
that they be tested (Ibtilaa’):
He sent to them an angel, who
came (first) to the leper and said to him: What thing would you
like most?” He replied: “A good complexion and a good skin and
that which causes the people to be averse to me (i.e. the leprosy)
should depart from me.” The angle touched him and his disease was cured and he
was given a fair complexion and a good skin. The angel then asked him: “What
kind of wealth do you prefer?” The man
replied: “Camels,” or “Cows.” [Ishaaq, the narrator was in doubt
about which one he mentioned]. So he was given a pregnant female camel,
and the angel said to him: “May Allah bless you in it.”
Then the angel came to the bald
man and said to him: “What is the thing most loved to you?” The man replied:
“Good hair and that which caused the people to be averse to me (baldness)
should depart from me.” And so the angel touched him and his affliction was
gone and he was given fine hair. Then the angel asked him: “What kind of wealth
would you like best?” He replied: “Cows,” or “Camels.” The angel gave
him a pregnant cow and said: May Allah bless you in it.”
Then the angel went to the blind
man and said to him: “What thing would you like best of all?” He
said: “I would like that Allah restore my sight to me so that I might
see the people.” And so the angel touched him and Allah restored his sight to
him. Then the angel asked him: “What kind of wealth do you most prefer?” He
replied: “Sheep.” So the angel gave him a pregnant sheep. Later,
all three of the pregnant animals gave birth to young (and multiplied) until
one of them had a valley full of camels, while another had a valley full of
cows and the third had a valley full of sheep.
Then the angel disguised
as leper, went to the leper and said: “I am a poor man who has been cut
off from all means (of livelihood) while on a journey, and so there is none
who can satisfy my needs today [to reach my destination] except Allah and then
you. I ask you by the One Who gave you your fair complexion and your fine
skin and granted you so much wealth in livestock to give me a camel so that I
may reach my destination.” The man replied: “I have many obligations (so I
cannot give you one).” The angel said: “I think I know you; were you not
a leper to whom the people had a strong aversion? Were you not a poor man and
then Allah gave you (all of this)?” The man replied: “(No,) I got this property
by way of inheritance from my forefathers.” The angel said: “If you are lying,
May Allah make you as you were before.”
Then the angel went to the bald
man, in the shape of a bald man and said to him the same as he
had said to the first man, but he too answered as the first one had. The angel said to him: “If you are lying, May Allah make you as you
were before.”
Then the angel, disguised
as a blind man, went to the blind man and said: “ I am a poor man and a
traveler whose livelihood has been cut off during the journey. I have no one
to help me except Allah and then you. I ask you by Him Who has given
you back your sight to give me a sheep that I may, with its help, complete my
journey.” The man said: “Without doubt, I was blind and Allah gave me back my
sight, so take ma shi’ta (whatever you will) and leave ma
shi’ta (whatever you will) (from my property). By Allah! I will
not prevent you today from taking anything of my property, which you may take
for Allah’s sake.” The angel replied: “Keep your property with you. You have (all) been tested and Allah Radiya
(is pleased) with you and Sakhita (is angry)
with your two companions.”
[Narrated by al-Bukhaaree no.
3464, 6653; Muslim no. 2964]
Questions:
- Who are the people described in this ayah (verse) 41:50?
- What is the error for which they are blamed, and its Hukm Shar’ee (legal ruling)?
- What is their end as a result of this type of behavior?
- Explain the following expressions: Rahmah - Haadhaa Lee - al-Husnaa.
- What is the relationship of this ayah (verse) to the subject of Tawheed?
- What was Allah’s Ibtilaa’ (test, trial) for the three people from Banee Israa’eel?
- Discuss the statement: ‘I have no one to help me except Allah and then you’.
- Mention some of the Sifaat (Characteristics) of Allah mentioned in this hadeeth.
- Discuss the position of Ahlus-Sunnah concerning the Sifaat of Allah.
- Discuss the ‘Aqeedah of Ahlus-Sunnah concerning the Iraadah (Will) of Allah.
- Mention some of the Fawaa'id (benefits) or Ahkaam (legal rulings) derived from this chapter.
ISLAMIC CREED TRAINING
COURSE IV
Sharh: Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi 'Ala al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn
Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study
Guide - Part Four
Lecture
No. 43 Allah’s
Words: The Most Beautiful (Perfect) Names Are
For
Allah, So Call on Him By Them…
[pgs. 289-292 of the Sharh; pg. 159 al-Masaa'il].
The Saying of Allah, the Most High: The
most beautiful (Perfect) Names (al-Asmaa’ al-Husnaa) are all for Allah,
so call (Du’aa) on Him by them, but turn away from those who deny
(commit Il-haad in) His Names.
They will be requited for what they used to do. [al-Qur’an 7:180]
Ibn
Abi Haatim reported on the authority of Ibn ‘Abbaas that he said:
“…those
who deny (commit Ilhaad in) His Names…” are committing Shirk.”
Also
reported from him [i.e. Ibn Abi Haatim from Ibn Abbaas] is that he said:
“…They
named al-Laat from al-Ilaah and al-‘Uzzaa
from al-‘Azeez”
It is
reported on the authority of Al-A’amash that he said: ‘they used to
ascribe names to Allah which are not of
them (i.e. not from His Names which He has named Himself with).’
Questions:
- Discuss the general meaning of this verse (7:180).
- What are the types of Du’aa understood from the words: ‘so call on Him by them’?
- What is the relationship of this topic to at-Tawheed?
- Can Allah be named an-Naazil (the One who descends) since He has this Sifah?
- How many Asmaa’ al-Husnaa (Beautiful Names of Perfection) does Allah have?
- What is meant by Ihsaa’ Asmaa’ Allah (Enumerating the Names of Allah)?
- What is the meaning of al-Ilhaad (denial) in reference to the Names of Allah?
- Mention some of the different types of al-Ilhaad in reference to the Names of Allah.
- Discuss the Methodology of Ahlus-Sunnah concerning the Asmaa’ (Names) and Sifaat (Characteristics) of Allah.
Lecture No. 43 Cont’d One Should Not Say: ‘Peace Be Upon Allah’
[pgs.
293-294 of the Sharh; pg. 160 al-Masaa'il].
It is
authentically reported on the authority of Ibn Mas’ood that he said: “Whenever
we prayed behind the prophet we used to say: “As-Salaam
(peace) be upon Allah from His slaves and As-Salaam
be upon so-and-so- and so-and-so [as a greeting and supplication for someone’s
peace, safety and protection from their defects], until the Prophet told said
to us: “Do not say: “As-Salaam be upon Allah” for verily, Allah!
He is As-Salaam (The One Free from defects,
shortcomings etc; the One Who is the Source of Peace, Safety and
Security).”
Questions:
1. What is
the relationship of this Hadeeth to the subject of at-Tawheed?
2. Discuss
the circumstances surrounding this Hadeeth.
3. What is
meant when someone says to another: As-Salaamu Alaikum?
4. What is
the meaning of as-Salaam as an Ism (name)
of Allah?
5. Why
were the Sahaabah prohibited
from saying: as-Salaamu ala Allah?
6. Mention
one benefit from this Hadeeth related to the Prophet’s manner
of teaching others.
ISLAMIC CREED TRAINING
COURSE IV
Sharh: Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi 'Ala al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn
Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study Guide
- Part Four
Lecture No. 44 Saying:
“O Allah! Forgive Me if You Will.”
[pgs. 295-296 of the Sharh; pg. 161 al-Masaa'il].
It is authentically reported on the authority of Abu
Hurairah that the Messenger of Allah said: None of you should say: “Allahumma-ghfir-lee,
In Shi’ta (O Allah! Forgive me if You will),”
“Allahumma-rham-nee In Shi’ta (O Allah! Have
Mercy upon me if You will). li-Ya’zim
al-Mas’alah (Rather he must appeal to Allah with determination and
certainty). Indeed Allah la mukriha lahu (nobody can
force Him to do something against His Will).” According to Muslim’s
report, He said:
“li-Yu’dhim ar-Raghbah (One should appeal to Allah for ones
needs – whether small or great - with urgency/persistence), Indeed
Allah Laa
Yata’aadhamu-hu shay’un A’taahu
(for nothing is too much or too great for Allah to give it).” [Reported by al-Bukhaaree, no. 6339, 7477 and
Muslim no. 2679; Abu Daawood no. 1483, at-Tirmidhee no. 2679…]
Questions:
- What is the meaning of the words: “li-Ya’zim al-Mas’alah”?
- What is understood from the words: “la mukriha lahu”?
- What is the meaning of the words: “li-Yu’dhim ar-Raghbah”?
- What is understood from the words: “Laa Yata’aadhamu-hu shay’un A’taahu”?
- Why is it prohibited to connect ones supplication to the Mashee’ah (Will) of Allah? [i.e. asking Allah for something, saying: “O Allah! Forgive me, If You Will”.]
- Explain the relationship of this chapter to the general topic of at-Tawheed.
- Mention one benefit from this Hadeeth related to the Prophet’s manner of teaching others.
Lecture No. 44 Cont’d
One
Should Not Say: “My Slave,” or: “My
Slave-girl”
[pgs. 297-298 of the Sharh; pg. 162 al-Masaa'il].
It is authentically reported on the authority of Abu
Hurairah that the Messenger of Allah said: “None of you should say: “Feed your Rabb
(lord),” or: “Help your Rabb (lord) in performing
ablution.” Instead he should say: “Sayyidee (My master),” or: “Mawlaaya
(My guardian);” and none
should say: “Abdee (My slave),” or: “ Amatee
(My slave-girl).” Instead he
should say: “ Fataaya (My young man),” or: “ Fataatee
(My young lady),” or: “Ghulaamee (My boy).”
[Reported by al-Bukhaaree, no. 2552; Muslim, no. 2249; Abu
Daawood, no. 4975, 4976…]
Questions:
- Discuss the relationship of this chapter to the subject of at-Tawheed.
- Mention the Qaa’idah (Basic Principle) which this prohibition is founded upon.
- Is the prohibition in this Hadeeth addressed to the Sayyid (master) only. [Explain]
- Is the expression ar-Rabb (Lord) one of the Asmaa (Names) of Allah.
- Mention some of the Ahkaam (Legal Rulings) derived from this Hadeeth.
ISLAMIC CREED TRAINING
COURSE IV
Sharh: Kitaab
at-Tawheed
Alladhee Huwa
Haqqu-llahi 'Ala al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn
Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study
Guide - Part Four
Lecture No. 45 Whoever Asks by
(the Name of) Allah Should Not Be Refused
[pgs. 299-300 of the Sharh; pg. 163 al-Masaa'il].
It is reported on the authority of Ibn ‘Umar that he said: “Allah’s
Messenger said:
“Whoever
Sa’ala bi-llahi (asks for something in Allah’s Name), give it to him;
and whoever Ista’aadha bi-llahi ( seeks refuge in Allah’s Name), give
him refuge; and whoever Da’aa-kum (invites
you),then respond to (his invitation);
and whoever does for you a Ma’aroof (act
of kindness), recompense him; but if you do not find that with which you may
recompense him, then Ud’oo la-hu (supplicate to
Allah for him) until you feel (or know) that you have recompensed him.” [Narrated
by Abu Daawood, no. 1672; and An-Nasaa’i, no. 2567 who graded it as Saheeh (authentic). See: Irwaa’ al-Ghaleel
no. 1617]
Questions:
1.
What is the relationship of this
chapter to the subject of Tawheed?
2.
Discuss the words: “Whoever Sa’ala bi-llahi…give it to him.”
3. Explain the words: “Whoever Ista’aadha bi-llahi….give him refuge.”
4. Why must you respond when someone: “… Da’aa-kum …”?
5. Is the command to respond to an Invitation absolute or conditional?
6. How must you respond to someone who does a Ma’roof towards you?
7. What is the reason
for
the command to compensate a Ma’roof?
8. What is the Shaahid (point related to this chapter) from this hadeeth?
9. Mention some of
the Fawaa’id (Benefits) derived from this chapter.
Lecture No. 45 Cont’d Nothing Should Be Asked For by the Wajh (Face)
of Allah except al-Jannah (Paradise)
[pgs. 301 of the Sharh (deleted);
pg. 164 al-Masaa'il].
Jabir narrated
that Allah’s Messenger said: “Nothing should be asked for by the Wajh (Face) of Allah except al-Jannah (Paradise).”
[Reported by Abu
Daawood, no. 1671; al-Baihaqee in his Sunnan, 4/199. al-Albaanee declared its chain to be Da’eef (weak); see: Mishkaat al-Masaabeeh,
1/605, no. 1944. However, it has a Shaahid (supporting narration) which both al-‘Iraaqee and
al-Albaanee declared to be Hasan (acceptable) reported
by at-Tabaraanee; see: Saheeh
at-Targheeb wat-Tarheeb, 1/513, no. 851]
Questions:
- Discuss the prohibition of asking for trifling things by the Wajh of Allah.
- Is this permission - of asking by the Wajh of Allah - limited to asking for al-Jannah?
- What is the ‘Aqeedah of Ahlus-Sunnah concerning the Wajh of Allah? [Explain]
- What is the relationship of this chapter to the subject of Tawheed?
- Mention some of the Fawaa’id (Benefits) derived from this chapter.
ISLAMIC CREED TRAINING COURSE IV
Sharh: Kitaab at-Tawheed
Alladhee Huwa Haqqu-llahi 'Ala
al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn
Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study Guide - Part
Four
Lecture No. 46 Concerning
(the Saying): “Lau” (If only …)
[pgs.
301-304 of the Sharh; pg. 165-166
al-Masaa'il].
The
Saying of Allah, the Most High: “…They say:
‘If we had anything (of authority) in the matter, none of us
would have been killed here. Say: Even if you had remained in your homes, those
for whom death was written would have gone forth to their deaths…’”.
[Aali Imraan 3:154]
The
Saying of Allah, the Most High: “(They are) the ones who said about their
(killed) brethren while they themselves sat (at home): ‘If only they had obeyed (listened to)
us, they would not have been killed. Say: Avert death from your ownselves, if
you are truthful’”
[Aali
Imraan 3:168]
It is
authentically reported on the authority of Abu Hurairah that the Messenger of
Allah said: “[The strong believer is better and more beloved to Allah than
the weak believer; and in each of them there is good]. Seek earnestly what
benefits you [i.e.Obedience to Allah, and His reward in the Hereafter], and
seek help (only) from Allah and do not lose heart. And if any adversity
(calamity, misfortune) comes to you, do not say: “If I had only
acted in such-and-such a way, it would have been such-and-such;” but instead, say: “Qaddara-llahu wa Maa
Shaa’a Fa’ala (Allah has decreed
(it) and what He willed, He has done),” for verily, (the word) ‘if’
opens the way for the work of Shaytan” [Reported by Muslim no. 2664, Ahmad
2/366, 370, Ibn Maajah no. 97, 4618].
Questions:
- What was the Sabab an-Nuzool (reason for the revelation) of these verses?
- Why did Allah, the Most High, blame those who said these words?
- What is the Hukm (legal ruling) concerning the use of the the word ‘lau’ (If only…)?
- What is the reason for the prohibition of the use of the expression ‘law’?
- Is a believer required to take precautions from danger? [Explain]
- What should one say at the time of calamity or misfortune?
- When is it allowed to seek help (Isti’aanah) from other than Allah?
- Mention some of the Sifaat (Characteristics) of Allah mentioned in this Hadeeth.
- Mention some of the Fawaa’id (Benefits) derived from this chapter.
Lecture No. 46 cont’d The
Prohibition of Sabb (Cursing or
Abusing) the Wind
[pgs.
305-306 of the Sharh; pg. 167 al-Masaa'il].
On the authority of Ubayy Ibn Ka’ab, it is
reported that Allah’s Messenger said: ‘Do not Sabb (use abusive
speech against) the wind. If you see
that which displeases you [of heat, cold or serverity of the winds], say: ‘O
Allah! We ask of You
the Khair (good) of this wind and the good that is in it and the good
that it has been commanded (to bring about); and we seek refuge with
You from theSharr ( evil) of this wind that the evil that is in it
and the evil that it has been commanded (to bring about). [Declared to be Saheeh (authentic)
by at-Tirmidhee, no. 2253; see also: Saheeh
al-Jaami’ as-Sagheer no. 7192 (al-Albaanee)]
Questions:
- What is the Hukm Shar’ee (legal ruling) concerning Sabb (abusive speech) towards the wind?
- What is the ‘Illa (reason or cause) for this ruling concerning cursing or abusing the wind?
- Sabb (Abusing) the wind is a violation of which type of Tawheed? [Explain]
- What is the Du’aa (supplication) legislated here [or its general meaning]?
ISLAMIC CREED TRAINING COURSE IV
Sharh: Kitaab at-Tawheed
Alladhee Huwa Haqqu-llahi 'Ala al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn
Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study Guide - Part
Four
Lecture No. 47
The saying of Allah: “They
thought wrongly of Allah, Dhann al-Jaahiliyyah (the thinking of Ignorance)…”
[pgs. 307-309 of the Sharh; pg. 168-170 al-Masaa'il].
The Saying of Allah, the Most
High: “…And they thought wrongly (false thoughts, which were
unbecoming) about Allah – Dhann al-Jaahiliyyah (the thinking of
Ignorance) [i.e. The evil thoughts which the hypocrites and disbelievers have
about Allah, concerning his Divine Decree, the Wisdom behind His
Actions, and His Promise to support the Prophet and the true
believers]. They said: Have we any part
(authority) in the matter? Say: Indeed the matter belongs wholly to Allah. They hide within themselves what they would
never reveal to you. They say: ‘If we had anything (of authority)
in the matter, none of us would have been killed here. Say: Even if you had
remained in your homes, those for whom death was written would have gone forth
to the place of their death; but that Allah might test what is in your
breasts (i.e. your sincerity); and to purify that which was in your
hearts (from sins), and Allah is all-Knower of what is in (your) breasts’”.
[Aali Imraan 3:154]
The Saying of Allah, the Most
High: “…And that He may punish [*1]the Munaafiqeen (hypocrites) - men and women –
as well as the Mushrikeen (pagan disbelievers) – men and women –who
think Dhann as-Sau’ (evil thoughts) about Allah: for them is Daa’irah as-Sau’ (an evil turn, i.e. the
punishment and distruction, which they wrongly thought would befall the
believers, would befall them instead); and the Ghadab (anger) of Allah
is upon them, and La’ana-hum (He has cursed them, i.e. distanced them from His Mercy ) and prepared Jahannam
(Hell) for them, and evil is it as a destination.” [al-Fath
48:6]
Ibn
al-Qayyim said
[regarding the first verse]: The Dhann al-Jaahiliyyah (‘thoughts
of ignorance’ which the disbelievers and hypocrites wrongly thought about
Allah) has been explained as meaning that they thought that Allah will not grant victory to His
Messenger and that his mission will dwindle or fade away. It has also been explained as meaning that
(they thought that) the afflictions that he suffered were not due to the Qadr
(Divine Decree) of Allah and His Hikmah (Wisdom).
It has
therefore been explained as the denial of the Hikmah
(Wisdom behind every Action of Allah) and denial of the Qadr
(i.e. that everything which happens is according to the Divine Decree of
Allah), and denial/rejection of the fact that the mission of His
Messenger would be completed and that Allah would make him (or it) prevail over
each and every religion. And this is
also the Dhann as-Sau’ (evil thought) which was in the minds of
the hypocrites and pagan disbelievers mentioned in Soorah al-Fath [i.e.
the second verse mentioned above].
The
reason why this was Dhann as-Sau’ (evil thoughts) is because it
is thinking (about Allah) that which is not befitting of Him – Subhaana-hu (the One Free of
Imperfections), and not befitting of His Hikmah (Wisdom), His Hamd
(Praiseworthiness) and Wa’adi-hi as-Saadiq (His True
Promise). Hence, whoever (wrongly)
thinks that He (Allah) will allow faslehood to prevail over truth permanently
such that the truth will vanish or cease to exist; or whoever denies that everything which
occurs is by His Qadaa’ [Execution] and His Qadar [Decree];
or whoever denies that His Qadar (Divine Decree) is for a Hikmah Baaligah (far-reaching
wisdom) for which it deserves to be praised; but rather (falsely) claims that
it (His Qadar) is simply based upon mashee’ah mujarradah (mere
will, without any wisdom or purpose behind it): Then, “…this is the Dhann
(thinking) of those who disbelieve, and woe to those who disbelieve from the
Hell-Fire”. [Saad 38:27]
And most
of the people (human beings in general, but not the true believers)
entertain Dhann as-Sau’ (evil, wrong thoughts) about Allah
concerning that which is particular to themselves [e.g. if they supplicate to
Allah in the legislated way, they don’t think that Allah will answer them], and
in that which Allah does with others [e.g. if the disbelievers attain a victory
over the believers, they think that the disbelievers will always be
victorious]. And no one is safe
from (falling into) that except the one who knows Allah and His Asmaa’
(Names), His Sifaat (Characteristics) and that which is
necessitated by His Hikmah (Wisdom) and His Hamd
(Praiseworthiness).
Therefore,
al-Labeeb (the intellegent one)
an-Naasih li-nafsi-hi (who would advice himself) must give
care to this matter [of how he thinks of Allah, so that he will entertain good
thoughts about Allah and not evil thoughts].
He must repent (Tawbah) to Allah and seek His forgiveness
(Maghfirah) from having entertained evil thoughts (Dhann
as-Sau’) about his Lord.
If you
were to examine anyone (from among the common people), you would find him stubbonly
questioning the Qadr (of what Allah has decreed for him), criticizing
and blaming it [for his situation or condition], (imagining) that it
should have been that such and such happened. Hence, (some of the people) are Mustaqill
(engaging less) and some are Mustakthir (engaging more)
[in wrong thoughts about Allah].
So,
examine yourself! Are you Saalim (free:
from evil thoughts about Allah)? If you
are saved from it, you have been saved from a great calamity (trial); and if
not, then I do not think that you are Naajee (saved)!
Questions:
- Who is meant by: And they thought wrongly (false thoughts) about Allah…?
- What were the Dhann al-Jaahiliyyah (thoughts) which they entertained about Allah?
- Why were such thoughts considered as Dhann as-Sau’ (evil thoughts)?
- What is the way to escape from falling into Dhann as-Sau’ about Allah?
“And most of the people
entertain Dhann as-Sau’ (evil, wrong thoughts) about Allah
concerning that which is particular to themselves and in that which Allah does
with others…”
- What does Ibn al-Qayyim mean by “most of the people…?
- Give an example of Dhann as-Sau’ (evil thoughts) about Allah concerning that which is particular to oneself.
- Give an example of Dhann as-Sau’ about Allah in that which Allah does with others.
- Mention a Sifah (Characteristic) of Allah mentioned in al-Fath 48:6.
- Explain what is meant by the La’nah (curse) of Allah in al-Fath 48:6.
- What is the relationship of this chapter to at-Tawheed?
ISLAMIC CREED TRAINING COURSE IV
Sharh: Kitaab at-Tawheed
Alladhee Huwa Haqqu-llahi 'Ala
al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab
Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study Guide - Part
Four
Lecture No. 48
What has been
narrated concerning: Munkaree al-Qadr
(Those Who Deny the Divine
Decree)
[pgs. 311-315 of the Sharh; pg. 171-173 al-Masaa'il].
Ibn Umar said: By Him (Allah) in Whose Hand is the soul of Ibn
Umar, if any one of them possessed gold equal to Uhud (the famous
mountain to the north of Madeenah) and then spent it in the Way of Allah, Allah
would not accept it from him unless and until he believes in al-Qadr
(Divine Decree). Then, he (Ibn Umar)
cited as evidence (for what he said) the saying of the Prophet: “Emaan
(faith) is to believe in Allah, His Malaaikah
(Angels), His Kutub (Revelations), His Rusul (Messengers) and al-Yawm
al-Aakhir (The Last Day), and to believe in al-Qadr – its Khair(Good)
and its Sharr (Evil)”
[Reported by Muslim, no. 8; Abu
Daawood, no. 4695, at-Tirmidhee, no. 2613…]
It is reported from ‘Ubaadah
ibn as-Saamit that he said to his son: “My dear son! You will never experience the Ta’m Emaan
(i.e. the taste of true faith,
or the rest and tranquility derived from it) until you know (and testify to the
fact ) that whatever befalls you was not going to miss you, and whatever passed
you by was not going to befall you. I
heard the Messenger of Allah say: “The first thing Allah created was the pen
[or when Allah first created the pen]- then, He said to it: Write! It said: My Lord! What shall I write? He said: Write Maqaadeer kulli shay’(what
has been divinely pre-ordained for everything) up until the establishment of
the Hour (of Judgement)”. O my dear
son! I heard the Messenger of Allah say: “Whoever dies on other than this
[i.e. belief in al-Qadr] is not from me [i.e. following my Deen
(al-Islam)]. ”
In a narration of Imam Ahmad,
it has: “When Allah, the Most High,
first created the pen, then He said to it: Write. Then, - at that very hour – everything that
was going to happen until the Day of Resurrection was written”. [Al-Albaanee declared it Hasan (good)
in Dhilaal al-Jannah extraction of the Hadeeth of Kitaab as-Sunnah
by Ibn Abi Aasim, no. 107, pg. 50]
In a narration of Ibn Wahb,
the Messenger of Allah said: “Then, whoever does not believe in al-Qadr
– the good of it and the bad of it – Allah will burn him in the Fire.”
In the Musnad (of Imam
Ahmad) and the Sunnan (Abu Daawood, Ibn Maajah), from [Abdullah ibn
Fairooz] Ibn ad-Dailamee, that he said: I went to Ubayy ibn Ka’b
and said to him: There is something (of doubt) within me concerning al-Qadr. So, narrate to me something through which
Allah might remove from my heart (the doubt).
He said: Even if you were to spend gold equal (in amount) to (the
mountain) of Uhud – Allah will not not accept it from you until you believe
in al-Qadr and you know (and testify to the fact ) that whatever
befalls you was not going to miss you, and whatever passed you by was
not going to befall you. And
if you died on other than this (having firm belief in al-Qadr), you
would definitely be one of the people of Hell-Fire (Ahlu-n-Naar).
He (Ibn ad-Dailamee) said: I
then went to Abdullah ibn Mas’ood, Hudhaifah ibn al-Yamaan and
Zaid ibn Thaabit, and all of them narrated to me something
similar to that from the Prophet.
[Hadeeth Saheeh, reported by al-Haakim in his Saheeh…Reported by
Ahmad, 5/182; Abu Daawood, no. 4699; Ibn Maajah, no. 77; and Ibn Hibban, no.
1817; al-Albaanee declared it Saheeh (authentic) in Dhilaal al-Jannah
extraction of the Hadeeth of Kitaab as-Sunnah by Ibn Abi Aasim, no.
245, pg. 109]
Questions:
- Explain the argument (and proof) of Ibn Umar for his statement that ones good deeds would not be accepted by Allah unless and until he believes in al-Qadr.
- Mention the four Maraatib (levels) required for the belief in al-Qadr to be complete.
- Explain the argument (and proof) of Ubaadah ibn as-Saamit for his statement that whatever befalls you was not going to miss you, and whatever passed you by …
- What is meant by Ta’m al-Emaan in the statement of Ubaadah: “You will never experience the Ta’m al-Emaan until you know that whatever befalls you was not going to miss you, and whatever passed you by was not going to befall you…”
- Explain the other interpretation of the statement: The first thing Allah created was the pen…
- What is the Hukm (legal ruling) for one who denies al-Qadr?
- Discuss the statement of Ubayy ibn Ka’b: And if you died on other than this, you would definitely be one of the people of Hell-Fire (Ahlu-n-Naar).
- What is the relationship of this chapter to the subject of at-Tawheed?
ISLAMIC CREED TRAINING COURSE IV
Sharh: Kitaab at-Tawheed
Alladhee Huwa Haqqu-llahi 'Ala
al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn
Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study Guide - Part
Four
Lecture No. 49
What has been
Narrated Concerning: al-Musawwiroon (Image-Makers) [pgs. 317-322 of the Sharh; pg. 174-175 al-Masaa'il].
On the authority of Abu
Hurairah, who said that the Messenger of Allah said: Allah, the Most
High, said: Who is more ‘Adh-lamu (More Unjust or Wrong) than one
who Yakh-luqu (tries) to create the likeness of Khalqee (My
creation)? Then, let him create a Dharra (a small ant), or let him
create a Habbah (grain of wheat), or let him create a Sha’eerah
(barley seed).
[Reported by al-Bukharee, no.
5953, 7559; Muslim, no. 2111]
On the authority of Aa’isha it
is reported that the Messenger of Allah
said: The most severely punished of people on the Day of Resurrection will
be those who Yudaahi’oona bi-Khalqi-llah (attempt to imitate Allah’s
act of creation).
[Reported by al-Bukhaaree, no.
5954; Muslim 3/1668 (no. 2107)]
On the authority of Ibn Abbaas,
it is reported that he heard the Messenger of Allah say: Every Musawwir
(image-maker) is in the Hell-Fire; a nafs (soul or person) will be
made for every soorah (image) he made [or a soul will be breathed
into it], and he will be punished by it in the Fire. [Reported by Muslim,
no. 2110] The narration of al-Bukhaaree
has: …Whoever makes a Soorah (image), Allah will punish him until he
breathes into it a rooh (soul, spirit)…
It is reported from him (Ibn
Abbaas) as Marfoo’ (going back to the Prophet): Whoever
made a Soorah (image) in this world will be required [on the Day of
Resurrection] to breath into it ar-Rooh (the spirit of life), but he
will not be able to do so. [Reported by al-Bukhaaree, no. 2225, 5963, 7042;
Muslim, no. 2110]
On the authority of
Abu-l-Hayyaaj (al-Asadee), that he said: Alee said to me: Shall I not send
you on the mission upon which I was sent by the Messenger of Allah: That
you must not leave any Soorah (image)[Timthaal (statue)] except
that you Tamasta-haa (efface, erase, remove it), nor any Qabr Mushrif
(raised grave, i.e. raised above the ground more than a hand-span) except
that you Sawwaita-hu (level it). [Reported by Muslim (Sharh), 7/40, no.
2240]
Questions:
- Discuss the meaning and intent of the words: …Then, let him create a Dharra, or let him create a Habbah,…
- What is the meaning of : Yudaahi’oona bi-Khalqi-llah…
- What can be understood from the underlined words: Whoever made a Soorah in this world will be required to breath into it ar-Rooh (the spirit of life), but…
- Why will Allah require him “to breath into it ar-Rooh (the spirit of life)…”
- Why did the Prophet order the effacing of images & leveling of raised graves?
- Discuss the ruling concerning at-Tasweer (making images) and al-Iqtinaa’ (possession of images), and the Musawwir.
- What type of image is intended by the prohibition in these Ahaadeeth?
- What is the reason for the severity of the punishment of the image-maker?
- What is the relationship of this chapter to the subject of at-Tawheed?
- Mention some of the rulings or benefits derived from this chapter.
ISLAMIC CREED TRAINING COURSE IV
Sharh: Kitaab at-Tawheed
Alladhee Huwa Haqqu-llahi 'Ala
al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn
Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study Guide - Part
Four
Lecture No. 50
What has been
narrated concerning:[the Prohibition of]
Kath-ratu al-Halif (Frequent
Oath-Taking, Swearing)
[pgs. 323-330 of the Sharh; pg. 176-178 al-Masaa'il].
The saying of Allah, the Most
High: Allah will not call you to account (i.e. punish you) for what is
unintentional in Aimaanu-kum (your oaths). But, He will call you to account for your
deliberate oaths. In that case, Kaffaaratu-hu
(its expiation) is It’aam (the feeding) of ten poor people, on a
scale of the average of that with which you feed your own families, or Kiswatu-hum
(clothing them), or Tahreer Raqabah ( the freeing of a slave). And whoever does not find the means
for this, then he must fast (Siyaam) for three days. That is the expiation for your oaths when you
have sworn. Wa-Hfadhoo Aymaana-kum (And protect/preserve your
oaths) [by not swearing frequently, and
fulfilling oaths when you make them, or expiating for them if you break
them]. Thus, Allah makes clear to you
His Ayaat (signs) that you may be thankful.
[al-Qur’an al-Maa’idah 5:89]
On the authority of Abu
Hurairah, that he said: I heard the Messenger of Allah say: al-Halifu
(False Swearing) is Manfaqatun li-s-Sil’ah (effective in
increasing the sale of the merchandise and the profits); [however, it is] Mamhaqatun
li-l-Kasb (a cause for the removal of the blessings of the earnings).
[Reported by al-Bukhaaree, no. 2087; Muslim, no. 1606; Abu Daawood, no.3335;
an-Nasaa’ee, no. 4461; and the wording here if from the last two]
On the authority of Salmaan,
that the Messenger of Allah said: There
are three [types of people] who La Yukallimu-humu-llah (Allah will not
speak to them), wa La Yuzakkee-him
(nor will He purify them,
i.e. of their sins),wa Lahum Adhaab Aleem (and for them will be a severe
punishment). [They are] Ushaymit
Zaanin ( a gray-haired adulterer), ‘Aa’il Mustakbir ( an arrogant
poor man) and one who has made (swearing by) Allah as his merchandise, i.e. he
does not purchase except bi-Yameeni-hi (swearing by Allah), nor does he
sell except bi-Yameeni-hi (swearing
by Allah). [Reported by at-Tabaraanee
(in his three Ma’aajim) with an authentic chain of narrators. Al-Haithamee, in al-Majma’ 4/78, said:
Its narrators are the narrators of as-Saheeh. Al-Albaanee declared it Saheeh
(authentic) in al-Jaami’ as-Sagheer, no. 3072]
It is reported in the Saheeh
from Imraan ibn Hussain, that the Messenger of Allah said: The best of my
Ummah (nation) is Qarnee (my generation), then those who follow
them, then those who follow them.
Imraan said: I don’t know if he mentioned after his generation two
(successive generations) or three. [The
Prophet continued] Then, there will come – after you – a people who will (1)
[be hasty to] offer witness (Shahaadah) without being asked to do so;(2)
they will violate trusts (al-Khiyaanah) [if entrusted] and people will
not trust them; (3) they will make vows (an-Nadhr), but will not
fulfill them, and (4) fatness (as-Siman) will appear among
them (due to over-indulgence in eating, drinking and easy living).
[Reported by al-Bukhaaree, no.
3650; Muslim, no. 2535; Abu Daawood, no. 4657; at-Tirmidhee, no. 2221, 2222]
It is also reported in the Saheeh,
on the authority of Ibn Mas’ood that the Prophet said: Khairun-Naas (The
best of humanity) is Qarnee (my generation), then those who come after
them, and then those who come after them. Thereafter, a people will come whose Shahaadah
(bearing witness, testimony) will precede his Yameen (swearing/oath-taking),
and his Yameen (swearing/oath-taking) will precede his Shahaadah (bearing
witness, testimony).
[Reported by al-Bukhaaree, no.
2652 (and the wording is his, except that he has “Aqwaam” instead of “Qawm”…);
Muslim, no. 2533]
Ibraaheem (an-Naka’ee) said: When
we were Sighaar (young) [i.e. before reaching the age of puberty] they
(who were responsible for us) used to beat us due to ash-Shahaadah (bearing
witness, testimony) and al-‘Ahd (making oaths, contracts,
commitments)[i.e. hastening to give testimony or to make commitments; or
failing to keep commitments; or offering false testimony]. [Reported by
al-Bukhaaree, under Hadeeth no. 2652, with the same Isnaad (chain of
narrators); Muslim, no. 2533, has reported a similar narration]
Questions:
- Explain the verse: Wa-Hfadhoo Aymaana-kum (protect/preserve your oaths)?
- What is the Kaffaarah (expiation) for breaking an oath?
- Discuss the result of selling one’s merchandise by al-Halifu (swearing by Allah).
- Discuss the words: There are three who La Yukallimu-humu-llah…
- What is the meaning of: …wa La Yuzakkee-him (nor will He purify them),
- What is meant by: …one who has made (swearing by) Allah as his merchandise,
- Why the severe punishment for a gray-haired adulterer, an arrogant poor man..
- What is the description of those who would come after the first three generations?
- Who are the first three generations praised by the Prophet in this Hadeeth?
- What is meant by: …a people will come whose Shahaadah (bearing witness, testimony) will precede his Yameen (swearing/oath-taking),…
- What is the relationship of this chapter to the subject of at-Tawheed?
ISLAMIC CREED TRAINING COURSE IV
Sharh: Kitaab at-Tawheed
Alladhee Huwa Haqqu-llahi 'Ala
al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn
Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study Guide - Part
Four
Lecture No. 51
What has been
narrated concerning:[the Obligation of Fulfilling]
The Dhimmah (covenant,
guarantee) of Allah and the Prophet
[pgs. 331-335 of the Sharh; pg. 179-181 al-Masaa'il].
The saying of Allah, the Most
High: And fulfill the ‘Ahd (covenant, guarantee) of Allah
[i.e. agreements, promises, treaties, etc. which you have made (in the name of
Allah)] when you have made commitments. And do not undo (break) al-Aymaan
(Oaths, vows) after confirming them, while, indeed, you have made Allah as a Kafeel
(watcher) over you [i.e. in guaranteeing the fulfillment of the commitment].
Indeed, Allah knows whatever you do [i.e. He will call you to account if you do
not keep your commitments]. [an-Nahl
16:91]
On the authority of Buraidah,
that whenever the Messenger of Allah appointed someone as Ameer (commander)
of a Jaish (Army) or a Sareeyah (Military
Detachment) he took care to advise him to have Taqwa of Allah
[i.e. shielding oneself from the punishment of Allah, by observing His
commands – based upon knowledge – hoping for His reward, and avoiding His prohibitions
– based upon knowledge – fearing His punishment]; and to be good to the Muslims
who were with him (i.e. under his charge).
Then, he would say: Go forth to
fight Bi-smi-llah (In the Name of Allah) [i.e. seeking
help from Allah, and beginning the battle with His Name], Fee
Sabeeli-llah (In the Cause of Allah) [i.e. one’s intention should be
purely for Allah, while one’s action should be in accordance with the Law of
Allah]; Fight Man Kafara Bi-llah (those who have disbelieved in
Allah). Go forth to fight, and do not
take from the booty before its distribution by the leader, do not break treaties,
do not mutilate the dead and do not kill children (who have not
reached the age of puberty).
When you meet ‘Adoowa-ka
(your enemy) from among the Mushrikeen (pagan disbelievers)
[and this means all disbelievers, including the Christians and Jews], invite
them to three matters (i.e. alternatives).
If they respond favorably to any one of them, accept it from them and
refrain from fighting them.
Invite them to Islam
(ash-Shahaadatain first, and then that which follows), and if they
respond to you (positively), accept it from them and ask them to leave their
land and migrate to the land of the Muhaajiroon (those who
have performed al-Hijrah).
Inform them that if they do this (perform Hijrah), they will be entitled
to whatever the Muhaajiroon are entitled to [including Allah’s reward in
the next life, and the spoils of war and other benefits coming from the Public
Treasury in this life]; likewise, they will have the same obligations and
responsibilities that the Muhaajiroon have [including al-Jihaad
and support of the Prophet]. If they
refuse to migrate, then tell them that they will have the same status as the
Bedouin Muslims, being subject to Hukmu-llah (the Law of Allah), [like
other Muslims], but they will not receive any share of al-Ghaneemah
(spoils of war taken from the wealth of the disbelievers) or al-Fay’
[that which comes to the Public Treasury without fighting, such as al-Jizyah
(tax on the non-Muslim, free, men) and al-Kharaaj (land tax)],
unless they participate in al-Jihaad on the side of the Muslims.
If they refuse to embrace
Islam, then impose upon them the Jizyah [tax imposed upon
non-Muslim citizens - excluding women, children and slaves - in an Islamic
state, in return for the state’s protection of their wealth, lives and
offspring). And if they agree to this,
then accept it from them and cease fighting them. But, if they refuse, then seek Allah’s Help
and fight them.
If you lay siege upon a people
in their Hisn (place of fortification, whether a fortress or a
town) and they request that you grant them Dhimmatu-llah and Dhimmatu
Nabeeyi-hi [i.e. that they surrender upon a Covenant or Guarantee
of Protection (for themselves, wives, children, wealth, etc) in the
Name of Allah and His Prophet] do not grant them the Guarantee of Protection in
the Name of Allah and His Prophet.
Instead, grant them your Guarantee of Protection and that of your
companions. For, indeed, [though in
either case it is severe] it is a lesser (sin) that you violate your
Covenant or Guarantee of Protection than to violate the Covenant or
Guarantee (given in the Name) of Allah and His Prophet.
If you lay siege upon a people
in their Hisn (place of fortification, whether a fortress or a
town) and they request you to let them surrender in accordance with Hukmu-llah
(the Ruling or Judgment of Allah, i.e. His Sharee’ah), do not let them
surrender in accordance with Hukmu-llah (Allah’s Ruling in His Sharee’ah). Instead, allow them to surrender to Hukmu-ka
(your own Ruling or
Judgment), [i.e. based upon what you understand of the Sharee’ah]. For, verily, you do not know whether or not
you will correctly reach the Hukm of Allah concerning them. [Reported by Muslim, no. 1731]
Questions:
- Explain briefly: And fulfill the ‘Ahd (covenant) of Allah when you have made commitments. And do not undo al-Aymaan (Oaths, vows) after confirming them…
- What was the advice of the Prophet to the military commanders?
- Define at-Taqwa?
- Explain: Go forth to fight Bi-smi-llah, Fee Sabeeli-llah;
- What can be derived from the words: Fight whomever Kafara Bi-llah?
- Mention some of the prohibitions to be observed during war.
- Mention the three matters (alternatives) to be offered to the enemy before fighting.
- What can be derived from the words: Invite them to Islam, and if they respond to you (positively), accept it from them and ask them to leave their land and migrate …
- Explain the difference between al-Ghaneemah and al-Fay’.
- Discuss the meaning and basis of al-Jizyah in the Muslim society.
- Why is it not allowed to accept surrender of the enemy according to Hukmu-llah?
- What is the relationship of this chapter to the subject of at-Tawheed?
ISLAMIC CREED TRAINING COURSE IV
Sharh: Kitaab at-Tawheed
Alladhee Huwa Haqqu-llahi 'Ala
al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn
Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study Guide - Part
Four
Lecture No. 52
What has been
narrated concerning:[the Prohibition of] al-Iqsaam
ala-llah (Swearing that Allah
will or will not do something)
[pgs. 337-338 of the Sharh;
pg. 182 of al-Masaa’il].
It is
narrated from Jundub ibn Abdullah that the Messenger of Allah said: A man
said: Wa-llahi (I swear by Allah) that Allah will not forgive
so-and-so. Thereupon, Allah, the Mighty
the Majestic, said: Who is he who Yata’allaa Alayya (Swears/makes an
Oath concerning Me) that I will not forgive so-and-so? Verily, I have forgiven
him [i.e. the sinner] and invalidated
your deeds [i.e. the deeds of the one who swore that Allah will not forgive
such-and-such a sinner]. [Reported
by Muslim, no. 2621]
And in the
Hadeeth of Abu Hurairah: …[It is mentioned] that the one who made this
statement was a Rajulun ‘Aabidun (a man devoted to worshipping
Allah much). [Reported by Ahmad, 2/323;
Abu Daawood, no. 4901. Al-Albaanee
declared it Saheeh (authentic)]
Abu
Hurairah commented [upon narrating this hadeeth]: ‘He has spoken a kalimah (a single statement) [i.e. Swearing by
Allah concerning what Allah will or will not do, while Allah is the One Who
does whatever He Wills] which has destroyed his life in this world [by
his righteous deeds being nullified] and in the Hereafter [by losing its
reward (i.e. al-Jannah)].
[Reported by Abu Dawood Mawqoof along with the above Marfoo’
Hadeeth ]
Questions:
- What is the meaning of al-Iqsaam ‘ala-llah (Swearing by Allah)?
- What is the Hukm (Ruling) concerning al-Iqsaam ‘Ala-llah?
- What is the meaning of Yata’allaa?
- Why were the good deeds of the Rajulun ‘Aabidun invalidated?
- Explain the statement: He has spoken a kalimah which has destroyed his life in this world and in the Hereafter, [And identify the speaker].
- What is the relationship of this chapter to the subject of at-Tawheed?
- Mention some of the rulings or benefits derived from this chapter.
ISLAMIC CREED TRAINING COURSE IV
Sharh: Kitaab at-Tawheed
Alladhee Huwa Haqqu-llahi 'Ala
al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn Abdul-Wahhab
Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study Guide - Part
Four
Lecture No. 52 (Cont’d) Allah May Not be Asked to Intercede with
any of His Creatures [pgs.
339-340 of the Sharh; pg. 183-184 of
al-Masaa’il].
It
is narrated on the authority of Jubair ibn Mut’im that he said: A Bedouin Arab
came to the Prophet [at a time of severe drought] and said: O Messenger of
Allah! People are being destroyed [their bodies have become weakened and worn
down], the children are hungry [due to lack of food], wealth is perishing [i.e.
the livestock are dying due to the lack of anything to graze upon]. So, supplicate your Rabb (Allah) to
send us rain (Istis-qaa).
For we seek al-Istish-faa’ (intercession) of Allah
upon you, and al-Istish-faa’ (intercession) of you upon
Allah.
The
Prophet said, Subhaana-llah! Subhaana-llah! [It was an
exclamation of amazement, censure and rebuke of the statement of
the Bedouin, which contained a suggestion of the lowering of the Exalted,
Sublime status of Allah. It is also a statement of Glorification of Allah, and
a declaration that He is far removed from any fault, defect or
imperfection, or anything that is unbecoming of His Majesty]. And he continued
to declare the Perfection of Allah (Subhaana-llah) until the effect of
that [i.e. his anger, displeasure and rejection of what was said] was apparent
on the faces of his Companions.
Then the
Prophet said: Woe to you![or May Allah have Mercy upon
you!] Do you know Who Allah is (i.e. how
great is His Majesty)? Indeed, Allah’s
affair (i.e. His greatness, glory and magnificence) is far greater than that!
[i.e. that Allah, the Lord of all the Worlds should intercede with one of His creatures on
behalf of another] Allah is not to be
asked to be a Shaafi’ (intercessor) with anyone!… [Reported by Abu Daawood, no. 4726. This hadeeth is Da’eef (weak)
due to the narrators Muhammad ibn Ishaaq (who is Mudallis) and Jubair in
Muhammad (who is Majhool)]
Questions:
- What is the meaning of Istish-faa’?
- What is its Hukm (Legal Ruling)? [Explain the reason for this ruling]
- Explain the expression Subhaana-llah and why the Prophet mentioned it here.
- What is the meaning of al-Istish-faa’ (seeking intercession) of the Prophet upon Allah, and what is its Hukm (ruling) in his lifetime and after?
- What is the difference between al-Istish-faa’ from the living and the dead?
- What is the relationship of this chapter to the subject of at-Tawheed?
- Mention some of the rulings or benefits derived from this chapter.
ISLAMIC CREED TRAINING
COURSE IV
Sharh: Kitaab at-Tawheed
Alladhee Huwa Haqqu-llahi 'Ala
al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn
Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study Guide - Part
Four
Lecture No. 53 What has been Narrated
Concerning the Prophet’s Safe-Guarding of Himaa-t-Tawheed and
Closing the Ways that Lead to ash-Shirk
[pgs. 341-343 of the Sharh;
pg. 185-186 of al-Masaa’il].
It is
narrated by Abdullah bin Ash-Shikhkheer that he, along with a delegation of
Banu Aamir (tribesmen), went to Allah's Messenger. They said: You are Sayyidu-naa
(our leader, master or sovereign)! The Prophet answered, as-Sayyid
Allah (Allah, the Blessed the Most High, is the Absolute Sovereign
Master). They said, You are Afdalu-naa Fadlan (superior to us in
excellence and favor), and A’dhamu-naa Tawlan (greater than us in
wealth, honor, greatness and charity). The Prophet answered: [You may] say what
you have said (about me), or some of what you have said. However, Laa Yas-taj-ri-yanna-kum
ash-Shaytan [do not let the Shaytaan pull you or drag you (along
with him) [i.e. make you an agent or representative (for him) in calling
to his way or saying something evil or exaggeration]. [Reported by Abu
Daawood with a Sanad Jayyid (good, acceptable chain of narrators).
Al-Albaanee declared it Saheeh (authentic). See: Saheeh Sunan Abu Dawood,
3/912, no. 4021 (4806)]
On the authority of
Anas it is reported that some people said: Yaa Rasoola-llah! (O
Messenger of Allah!); Yaa Khaira-naa wa Ibna Khairi-naa (You are the best of us and the son of the
best of us!). Sayyida-naa wa Ibna Sayyidi-naa (Our master and the
son of our master!) He replied: O
people! Say what you have to say, but do not allow Shaytaan to seduce
you [into inclining to you desires and following his ways,
until you fall into excess and exaggeration (in praising me or
others)]. I am Muhammad, Abdullah
wa Rasoolu-hu (the slave of Allah and His Messenger). I do not like you to raise me above Manzilatee
(my station or status) that Allah, the Mighty the Majestic, has
assigned to me. [Narrated by an-Nasaa’ee
(Amal al-Yaum wa-l-Lailah) with a Sanad Jayyid (good, acceptable
chain of narrators); Ahmad, 3/153, 241, 249; Ibn Hibbaan in his Saheeh
14/133. al-Arnaa’ood said: It chain is Saheeh according to the
conditions of Muslim]
Questions:
- What is meant by the “Prophet’s Safe-Guarding of Himaa-t-Tawheed?
- What did the Prophet mean when he said: as-Sayyid Allah?
- Explain the words: [You may] say what you have said (about me), or some of what you have said. However, Laa Yas-taj-ri-yanna-kum ash-Shaytan [do not let the Shaytaan pull you or drag you (along with him)…]
- Why did the Prophet warn them to be careful (of Shaytan) in what they say?
- What is the ruling concerning calling someone as-Sayyid (Master, Sovereign)?
- How should one respond if addressed in this manner, as as-Sayyid?
- What is the relationship of this Ahaadeeth of this chapter to at-Tawheed?
- Mention some of the rulings or benefits derived from this chapter.
ISLAMIC CREED TRAINING COURSE IV
Sharh: Kitaab at-Tawheed
Alladhee Huwa Haqqu-llahi 'Ala
al-'Abeed
Explanation of The Book of Tawheed
Al-Imaam Muhammad ibn
Abdul-Wahhab Ibn Sulaiman at-Tamimi an-Najdi
(1115-1206H)
Questionnaire Study Guide - Part
Four
Lecture No. 54 What has been Narrated Concerning Allah, the Most High’s
Saying: “And they have not made a just estimate of Allah, as is due to Him…”
[pgs. 345-352 of the Sharh;
pg. 187-192 of al-Masaa’il].
Allah, the
Most High, said: And they (the pagan disbelievers) have not made a just
estimate of Allah, as is due to Him [in that they have worshipped - and made
equal with Allah - something of His creation]. And on the Day of Resurrection,
the whole of the earth will be Qabdatu-hu (in His grasp/grip) and the
heavens will be Matweeyaatun Bi-Yameeni-hi (rolled up in His
Right Hand). Subhaana-llahi wa Ta’aala (He is Free from all
Imperfections, Highly Exalted) Ammaa Yushrikoon (above whatever they associate with Him) (as
partners). [al-Qur’an az-Zumar 39:67]
It is
reported on the authority of Ibn Mas’ood that he said: A Habr
(a scholar who has much knowledge)[from the Jews] came to the Messenger of
Allah and said: O Muhammad! We have found (in the Tawraah) that Allah will put
all the heavens on one Isba’ (finger) and the earths on one Isba’
(finger) and the trees on one Isba’ (finger) and the water and soil (of
the earth) on one Isba’ (finger) and the rest of the creation on one Isba’
(finger). Then He will say: I am the
King. Thereupon, the Prophet laughed until his molar teeth were visible and
this was confirmation of the saying of the Habr’s.
Then,
he recited: ‘They have not made a just estimate of Allah, as is due to Him [in
that they have worshipped - and made equal with Allah - something of His
creation]. And on the Day of Resurrection, the whole of the earth will be Qabdatu-hu
(in His grasp/grip) [39:67]
[al-Bukhaaree, no. 4811, 7414, 7415… and Muslim, no. 2786]
In another
narration by Muslim, it is stated: “…and the mountains and the trees
on one Isba’, then He will shake them saying: I am the King, I am
Allah.”
In a
narration of al-Bukhaaree, it is said: “Allah will put the heavens on
one Isba’
And the
water and soil (of the earth) on one Isba’ and the rest of creation on
one Isba’.”
Muslim
[no. 2788] has, from Ibn Umar, in a Marfoo’ Hadeeth
(attributed to the Prophet): Allah will roll up the heavens on the Day
of Resurrection. Then, He will take them
Bi-Yadi-hi al-Yumnaa (in His Right Hand), and then say: ‘I am the King!
Where are the tyrants? Where are the
arrogant ones (today)?’ He would then roll up the seven earths and take them Bi-Shimaali-hi
( in His Left Hand) and say: ‘I am the King! Where are the tyrants and
where are the arrogant ones (today)?
It is
narrated (Ruwiya) from Ibn Abbass that he said: The seven
heavens and the seven earths Fee Kaff ar-Rahmaan [in the Palm of
ar-Rahmaan (i.e. Allah)] is not more than the likeness of a mustard seed is in
one of your hands. [Reported by Ibn Jareer, no. 23280. One of the narrators, Amru ibn Maalik
an-Nukree, has only been certified by Ibn Hibbaan. However, Shaykh Sulaiman ibn Abdullah ibn
Muhammad ibn Abdul-Wahhab held it to be an acceptable Hadeeth.]
Ibn Jareer
said: Yunus narrated to me (saying): We were informed by Ibn Wahb, who said:
Ibn Zaid said : My father reported to me that Allah’s Messenger said: The
Seven Heavens – in comparison to al-Kursee (the footstool of Allah) -
are not more than the likeness of seven Dirhams (a small silver coin) thrown
(molded) into a shield. [Tafseer Ibn Jareer, no. 4522. It’s Isnaad
(chain) is Mursal (broken), and Abdur-Rahman ibn Zaid ibn Aslam is Da’eef
(weak)]
[Ibn
Jareer said] Abu Dharr (al-Ghifaaree) said: I heard the Messenger of Allah
saying: al-Kursee (Allah’s Footstool) - in comparison to al-‘Arsh
(Allah’s Throne) - is not more than the
likeness of an iron ring, thrown in a
vast open desert. [Tafseer Ibn Jareer, no. 4522. It’s Isnaad is Munqati’a
(broken). However, it has been narrated
by different chains Mawsoolan (complete chain) and is therefore
considered strengthened due to the various chains. See: Silsilah al-Ahaadeeth as-Saheehah,
1/13 no. 109]
It is
reported that Ibn Mas’ood said: (The distance) between Samaa’ ad-Dunya
(the lowest heaven, just above the earth) and the one which follows it (i.e.
the second heaven) is 500 years, and between each heaven and another is 500
years, and between the Seventh Heaven and al-Kursee (Allah’s Footstool)
is also 500 years, and (the distance) between the Kursee and al-Maa’ (a
great body of water above the seven heavens) is 500 years. And the Arsh (Throne) is above al-Maa’
(the water) and Allah is above the Arsh.
And nothing is hidden from Him (Allah) of your deeds.
[Reported by
Ibn Mahdee from Hammaad ibn Salamah, from ‘Aasim from Zirr, from Abdullah (ibn
Mas’ood). Al-Mas’oodee has reported a
similar narration from Aasim from Abi Waa’il from Abdullah. Al-Haafidh
adh-Dhahabee (rahimahu-llah) said so; he (also) said: And it has (other) chains
of narration. Al-Haithamee said in
al-Majma’: It’s narrators are the narrators of as-Saheeh, and adh-Dhahabee
declared it Saheeh (authentic) in ‘al-Uloo’, pg. 64. adh-Dhahabee said: It is reported by Abu
Daawood with a Isnaad Hasan (good chain)…al-Albaanee considered it Jayyid
(good) in his Mukhtasar al-Uloo,
pg. 104]
It is
reported from al-Abbaas ibn Abdul-Muttalib that the Messenger of Allah said: Do
you know how much is (the distance) between the heaven and the earth? We said, Allah and His Messenger know
best. He said: ‘Between them is the
distance one could travel (by camel) in 500 years, and from every heaven to
another is the distance one could travel in 500 years, and [the distance to]
the Kithafu (ceiling) of each heaven is the distance one could travel in
500 years, and between the seventh heaven and the Arsh there is a Bahr
(sea) which has between its lowest part and uppermost part (the distance) like
that between the heaven and the earth (i.e. 500 years). And Allah, the Most High is above
that, and nothing is hidden from Him of the deeds of Banee Aadam (the Children of Adam, i.e. human beings). [Reported by Abu Daawood, no. 4723 and others (Ahmad,
1/206, 207; at-Tirmidhee, no. 3320; Ibn Maajah, no. 193). There is difference
of opinion about it’s authenticity. Al-Albaanee considered it’s Isnaad
(chain) as Da’eef (weak); see Dhilaal al-Jannah, no. 577. Others – including Ibn Tayyimah, Ibn
al-Qayyim and Ibn Baaz (Rahimahum-ullah) - considered it acceptable.]
Questions:
- Explain the words: “They have not made a just estimate of Allah…”
- Discuss the words: And on the Day of Resurrection, the whole of the earth will be Qabdatu-hu and the heavens will be Matweeyaatun Bi-Yameeni-hi.
- Discuss the meaning of at-Tasbeeh, in the expression: Subhaana-llahi?
- Mention some of the Sifaat of Allah mentioned in this verse.
- What did the Habr (Jewish Scholar) report to the Prophet about Allah?
- What is the ‘Aqeedah of Ahlus-Sunnah concerning the Hands of Allah?
- What do we know about al-Kursee and al-‘Arsh?
- Mention the ‘Aqeedah of Ahlus-Sunnah concerning where Allah is?
- What is the relationship of this chapter to the subject of at-Tawheed?
- Mention some of the rulings or benefits derived from this chapter.
[1]
Ruqyah: Recitiation of something from al-Qur’an, or supplication
from the authentic hadeeth, or Asmaa’ or Sifaat of Allah, in an intelligible
language such that the meaning is known, as a means of relieve from physical or
spiritual sickness.
[*1] Their punishment in this world is the anxiety and grief which they experience when they see the victory of the true
believers - and in the next life – Allah’s anger, distancing them from His Mercy and
admitting them into theHell-Fire.
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