ISLAMIC
CREED TRAINING COURSE II
Explanation of al-Aqeedah at-Tahaaweeyah
Questionnaire
Study-Guide: First Half
Lecture No. 2
1.
We
say concerning the Tawheed (Uniqueness) of Allah –
believing that the Success is from Allah -: Verily, Allah is One, and He has no
partners or associates.
Questions:
1.
What
is the meaning of at-Tawheed?
2.
Mention
the three (3) types (divisions) of at-Tawheed
(Briefly).
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2.
And
there is nothing like Him [or even similar to Him].
3.
And
there is nothing (and no one) that can render Him incapable [unable to do
something that He wills to do].
4.
And
there is nothing which deserves to be worshipped besides Him.
5.
He
is Qadeem (Ancient) without a beginning, Eternal without an end.
6.
He
does not perish, nor will He pass away (or die).
7.
Nothing
can happen except what He Wills.
8.
Neither
conjectures (guessing) nor intellectual reasoning can fully grasp or conceive
Him [His Essence].
9.
He
does not resemble His creatures [nor is any of His creatures similar to Him].
10.
He is Living (Hayyun) and does
not die, Self-Subsisting (Qayyoom) and does not sleep.
Questions:
Mention the three (3) types (divisions) of ash-Shirk
(Briefly).
Give at least one example for each type of ash-Shirk.
What is the main Message that all Prophets and
Messengers called to?
Is al-Qadeem (the Ancient) one
of the Names of Allah?
What is meant by the saying: Nothing happens except
what He wills?
Is it Allah’s Will that the pagan
disbelievers associate others with Him in worship (Shirk)?
What
are some of the Names (Asmaa’) and Characteristics (Sifaat)
of Allah mentioned by Imaam at-Tahaawee in this section?
ISLAMIC
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11.
He is Khaaliq (Creator), without
haajah (need) of His creation; Raaziq (Provider)
[for all His creatures] without mu’nah (difficulty, effort
or labor).
12.
He is Mu-meet (One Who Causes
death) without makha-fah
(fear); Baa’th (One
Who Restores to life and Resurrects the dead) without mashaqqah (effort
or difficulty).
13.
He was fully possessing His Sifaat
(Divine Characteristics) since eternity – before bringing the creation into
existence. There was no increase, at
all, in His Divine Characteristics – due to bringing into existence the
creation – above or beyond what He already possessed before the creation. And just as He has been possessing His Sifaat
(Divine Characteristics and Qualities) since eternity [without
beginning], likewise He will continue to possess them eternally [without
ending].
14.
It was not only after He created al-kalq
(the creation) that He was entitled to be named al-Khaliq (the
Creator); nor was it only after bringing into existence al-bariyyah (the
creatures) that He was entitled to the name al-Baaree (the
Originator Who brings something unique into existence which was
previously non-existent).
15.
He
had the characteristic of ar-Ruboobiyyah (Lordship: Creator,
Nourisher, Giver of life, etc.) when there was no mar-boob (that
which is in need of being nourished or
sustained); and the characteristic of al-Khaaliq (Creator) when
there was no makh-looq (created thing).
16.
Just as He is Muyee al-Mautaa (the
One Who Resurrects the dead) after giving life [to the dead], He has the
right to this name even before giving life to them. Likewise, He is entitled to the name al-Khaaliq
(Creator) before bringing them into existence.
17.
This (the above) is so since He is Qadeer
(has power) over everything [and hence is Able to do whatever He
wills]; and everything [in the universe] is faqeer (in need) of Him; and every matter or
affair is yaseer (easy) for Him; while He has no need of
anything. Laisa ka-mith-lihi shay’un wa huwa as-Samee’u al-Baseer (There
is nothing like Him, and He is the All-Hearing All-Seeing). [Al-Qur’an 42:11]
Questions:
1. What are some of the Names
(Asmaa’) and Characteristics (Sifaat) of Allah
mentioned by Imaam at-Tahaawee in this section?
2. If Allah has no need of
His creation, then for what purpose did He create them?
3. Is it proper for anyone to
question Allah when He takes the life of someone, for example a young child who
has not had a full life?
4. Give an example - witnessed
in our daily life - which verifies the power of Allah to give life to the
dead? Or offer a rational argument supporting the belief in life after
death.
5. If any of the Divine
Characteristics or Qualities of Allah were absent, would this be an indication
of imperfection? [Explain]
6. Is Allah’s Ruboobiyyah
(Lordship) dependent upon the existence of something to be the Lord over? [Can
He be called ar-Rabb (the Lord/Sustainer) before the existence of that
which He sustains and maintains in the universe?]
ISLAMIC
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Lecture No. 5
18.
He created the creation with Ilm (knowledge)
of it [having full knowledge of what He was creating and all of what they will
do in this world].
19.
He determined for the creatures their Qadr
(destinies) [the measure and scope of all matters of their existence] (Qaddara
lahum aqdaaran).
20.
He fixed for them their Ajal (the
extent of their existence or life-span).
21.
Nothing was hidden from Him, even before He
created them. He knew what they were going to do (their actions and
deeds) before He created them.
Questions:
The
Iraadah (Will) of Allah is of two types; name them.
Which
one of the two divisions of the Iraadah (Will) of Allah is
referred to when we say: Whatever Allah Wills must be, and whatever
He does not Will can never be.
Is
everything in the universe subject to the Qudrah (Power) of Allah? Or is
it true as some people say (i.e. al-Mu’tazilah), that the evil
actions of the humans are by their will – even though Allah, the
Most High, does not Will it?
What
is the meaning of the verse: Laisa ka-mithli-hi shay’un wa Huwa as-Samee’
al-Baseer [42:11]?
Is
this verse a proof for Nafyee (negation) [of any comparison
between the Creator and His creation], or
Ithbaat (affirmation) [of Allah’s Asmaa’ (names)
and Sifaat (characteristics)]?
What
is the meaning of the saying: He appointed or determined [for each of His
creatures] their destinies (Qaddara lahum aqdaaran)?
Did
Allah know the actions of the creatures before He created
them?
Does
Allah’s knowledge of everything also include the knowledge of who
will enter the
ISLAMIC
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Lecture No. 6
22.
He commanded them with Taa’ati-hi (obedience
to Him), and forbade them from Ma’asiyati-hi (disobedience to
Him).
23.
Everything happens in accordance with His Taqdeer
(Pre-Measurement/Decree) and His Mashee’ah (Will); and
His Mashee’ah (Will) is executed (accomplished, achieved). The creatures have no will except what He
Wills for them. Hence, whatever He Wills
for them shall be (happen, occur) and whatever He does not Will, can never be
(happen or occur).
24.
He (Allah) guides whoever He Wills and
protects them [from misguidance and sin] and keeps them safe [from harm, in
this world and the next] – all of this is from His Fadl (favor,
bounty). He leads astray whoever He Wills, withholds His aid and puts to test
[whoever He Wills] – all of this from His
Adl (justice).
25.
All of them (the creatures) are subject to His
Mashee’ah (Will) – [whatever happens being due to] either His Fadl
(favor, bounty, kindness) His Adl (justice).
Questions:
What
did Allah, Ta’aala order the people to do, and what did He prohibit
them from?
What
is the greatest act of obedience to and the evilest act of disobedience
to Allah?
Are
the people able to fulfill all the commands and avoid all
the prohibitions of Allah?
Does
the Mashee’ah [Iraadah] of Allah cover al-Khair (Good)
and ash-Sharr (Evil)?
The creatures have no will except what He (Allah) Wills for them. [Explain briefly]
Whatever Allah Wills shall be, and whatever He does not Will can never
be. Does this refer to Iraadah
Shar’eeyah (Legislative Will) or Iraadah Kawneeyah (Universal Will)?
Explain
what is meant by the saying: Allah leads astray whoever He Wills Justly.
If
good comes to us, should we credit it to our own efforts?
If
any evil or harm befalls us, can we complain of injustice [in Allah’s Decree]?
ISLAMIC
CREED TRAINING COURSE II
Explanation of al-Aqeedah at-Tahaaweeyah
Questionnaire
Study-Guide: First Half
Lecture No. 7
26.
He (Allah) is Muta’aal (Highly Exalted and Free from) having al-Ad-Ddaad
(Opponents) and al-Andaad (Equals).
27.
Nothing can repel His Qadaa’ (Decree),
nor delay His Hukm (Ruling, Judgement); nor can anyone overpower
His Amr (Command).
28.
We believe in all of this (the above) and know
with certainty that everything [which happens] is from Allah [i.e. His Divine
Decree].
29.
[We also believe and are certain] that
Muhammad is His chosen Servant (‘Abdu-hu al-Mustafaa), His
selected Prophet (Nabeeyu-hu al-Mujtabaa) and His
Messenger with whom He is well-pleased (Rasoolu-hu al-Murtadaa).
30.
[We also believe] that he is the Seal
of the Prophets (Khaatim al-Anbiyaa’), Leader of the Pious (Imaam
al-At-qiyaa’), Master of the Messengers (Sayyid al- Mursaleen) and the Beloved
of the Lord of all the worlds (Habeeb Rabbi-l- ‘Aalameen).
31.
And every claim to prophethood (an-Nuboowah)
after him is ghayyun (deviation/astray) and hawaa (following desires
and evil inclinations).
32.
And that he is the one missioned (al-Mab’ooth)
to all the Jinn as well as the whole of mankind – with the Truth
(al-Haqq) and Right Guidance (al-Hudaa),
as well as the Light (an-Noor) and Illumination (ad-Diyaa’).
Questions:
What
is the meaning of al-Ad-Ddaad and al-Andaad ?
Mention
one verse which proves that Allah can not have an equal.
Can
anyone or anything delay Allah’s Decree (Qadaa) and Ruling (Hukm)?
Mention
a partial lineage of the Prophet Muhammad [name of his father,
grandfather, etc].
Is
al-‘Uboodiyyah (servitude/slavery) to Allah a degrading or
honorable status?
Is
the name Habeeb Rabbi-l-‘Aalameen properly ascribed to the
Prophet Muhammad?
What
is the ruling concerning someone who claims prophethood for himself or
someone else - after the Messenger of
Allah (Muhammad)?
Mention
a contemporary example of someone who claimed prophethood after
Muhammad.
Was
the Messenger of Allah (Muhammad) missioned to all the creation or just
to his nation (i.e. the Arabs)?
Are
the Jinn a separate creation from human beings? [Explain briefly]
ISLAMIC
CREED TRAINING COURSE II
Explanation of al-Aqeedah at-Tahaaweeyah
Questionnaire
Study-Guide: First Half
Lecture No. 8
33.
[We believe] that the Qur’an is the Kalaam
(Speech) of Allah. It began (came forth) from Him – Qawlan (as
real speech) – without [any attempt on our part to explain] how (He
spoke). He (Allah) sent it down upon His
Messenger – Wahyan (as revelation delivered by Jibreel). The believers confirmed it as truth, and we
certain that it was the Speech of Allah, the Most High bi-l-Haqeeqah (in
Reality); and that it is not Makh-looq (something created) like
the speech of the creatures.
Hence,
whoever hears it (the Qur’an) and claims that it is the speech of humans [from a man], such a one has surely
disbelieved. Allah has blamed and
criticized such a person, and threatened him with saqar (Hell-Fire),
where Allah, the Most High, says: Soon I will cast him into the Hell-Fire. [al-Muddathir
74:26]. When Allah threatens with the
Hell-Fire, those who said: This is no more than the speech of a human being.
[al-Muddathir 74:25] – from this we know – and are certain – that (the
Qur’an) is the Speech of the Creator of the human beings, and that it in no way
resembles the speech of human beings.
34.
Whoever describes Allah with any meaning or
description which is of the descriptions of human beings, such a one has
disbelieved. Therefore, whoever
understands this should take heed, and refrain from the likeness of the speech
of the disbelievers; and know that He (Allah) – in His Sifaat
(characteristics) - is in no way like the human beings [or other creatures].
Questions:
What
is the proper ‘Aqeedah concerning : Creation of the Qur’an?
What
is the Ruling concerning someone who claims that the Qur’an is created?
What
is the evidence (Daleel) that the characteristics (Sifaat) of Allah
are not like the characteristics of the created beings?
What
is the ruling concerning someone who views the Sifaat of Allah to be
like the Sifaat of the created beings?
ISLAMIC
CREED TRAINING COURSE II
Explanation of al-Aqeedah at-Tahaaweeyah
Questionnaire
Study-Guide: First Half
Lecture No. 9
35. Ar-Ru’yah (The Vision or Seeing Allah) is True – a
Reality - for the People of Paradise; though this vision will not be totally encompassing,
nor can we say exactly how it will be.
It is as our Lord spoke of it: Some faces on that day will beam (in
brightness and beauty) Looking towards their Lord. [al-Qiyaamah 75:22,
23]. And the explanation [of this verse]
must be in accordance with what Allah Willed and Knows [it to be].
Additionally, whatever
has come [narrated to us concerning this matter] by way of the authentic
Hadeeth of the Messenger – is to understood just as he said it; and its meaning
should be taken as he intended it. We do
not enter (the discussion) of this matter interpreting it based upon our opinions
(Aaraa’inaa), nor falsely imagining it to be in accordance with our desires
(Ahwaa’inaa).
No one will be safe
in his Deen except the one who willingly surrenders himself (opinions,
desires, etc.) to [the rulings, judgements and decisions of] Allah, the Mighty
and Majestic, and His Messenger, and refers the knowledge of that which
is unclear to him back to the One Who Knows it.
36. A person’s Islam would not be firm and established
except through submission and surrender [to that which is confirmed in the
Quran and Sunnah]. So, whoever seeks
that knowledge which he has no right or ability to attain – and is not
convinced nor satisfied to submit his understanding [to that which is indicated
in the Quran and Sunnah] – this will be the cause of preventing him from
achieving (Khaalis at-Tawheed) the Pure Tawheed, (Saafee al-Ma’rifah)
untainted knowledge (of Allah) and (Saheeh al-Emaan) Correct Faith.
Consequently, such
a person will waver between disbelief (al-Kufr) and belief (al-Emaan),
affirmation (at-Tasdeeq) and denial (at-Tak-dheeb), acceptance (al-Iqraar)
and rejection (al-Inkaar); being subject to whisperings, straying
aimlessly, doubtful and in deviation. He
will neither be a believer who (fully) confirms (the truth), not denier who
(totally) belies it.
37. A
person’s Emaam (belief) - in the fact that the People of Paradise
will see Allah – will not be correct if he/she imagines it to be
a certain way [forming an image in the mind by comparing Allah to any
thing one can imagine]; or if he/she re-interprets the ar-Ru’yah
(Seeing of Allah) according to his/her own understanding [contrary
to the apparent meaning understood in the Arabic language].
This is because the
proper interpretation of ar-Ru’yah (Seeing Allah) – as
well as the understanding of every matter connected to Allah’s Ruboobiyyah
(Lordship) – is achieved by avoiding at-Ta’weel (interpretation)
and adhering to at-Tasleem (acceptance/submission) [to the
textual evidences of Qur’an and Sunnah] – which is the foundation upon
which the Deen of the Muslims [the Deen of the Messengers]
stands.
Therefore,
whoever does not protect oneself from [falling into the two errors of] an-Nafyee
(negation of what Allah has confirmed) and at-Tashbeeh (comparison of
Allah’s characteristics or actions to those of the created beings) – such a
person has slipped, and has not achieved [their claimed objective
of] at-Tanzeeh (freeing
Allah from being compared to His creatures in any way).
Indeed
Our Lord (Allah), the Majestic and Most High, is described by Sifaat
al-Wahdaaneeyah (Characteristics of Oneness) Nu’oot al-Faradaaneeyah (Descriptions
of Uniqueness); while no one and nothing in the creation is equal or
similar to Him in these characteristics and qualities.
Questions:
Explain
the Ru’yatu-llah (Seeing Allah),
on the Day of Resurrection?
Mention
a proof (from Qur’an or Hadeeth) that Allah will be seen in the next life.
Can
Allah, the Most High, be seen in this life?
What
is the correct position which a Muslim is required to take concerning the
Textual (Qur’an and Sunnah) Statements of as-Sifaat (Characteristics
of Allah)?
What
are the two main errors which the people fell into concerning the Sifaat
of Allah?
ISLAMIC
CREED TRAINING COURSE II
Explanation
of al-Aqeedah at-Tahaaweeyah
Questionnaire
Study-Guide: First Half
Lecture
No. 10
38.
Allah
is Highly Exalted and Free from (being restricted by) Hudood
(boundaries) and Ghaayaat (limits); [as well, he is Free from being described
with anthropomorphic descriptions such as] Arkaan (limbs),
A’daa’ (organs) or Adawaat
(instruments). Nor is He limited or bound by, or contained
within al-Jihaat as-Sitt (the six directions: above, below,
right, left, behind, in front) as all created beings are.
39.
Al-Mi’raaj (the Ascent through
the seven heavens) is True (a real event). The Prophet was in fact taken by
night (al-Israa’) [from Makkah to Jerusalem], then personally
(physically) – while awake – taken up to the heavens, to whatever heights Allah
Willed. Allah honored him with whatever
He Willed, and revealed to him that which He revealed to him (of the
Qur’an). [Allah said:] The
(Prophet’s) heart lied not (in seeing) what he (Muhammad) saw. [an-Najm
53:11] Allah’s has blessed him and
granted him safety [from harm, deviation and error] in the Next Life as well as
in this World.
40.
Al-Hawd (the Fountain) by
which Allah, the Most High, will honor the Prophet – as a relief [by which the Ummah
of Muhammad will quench their thirst on the Day of Resurrection] is
True.
Questions:
Explain
what the Author really means when he says: He (Allah) is not limited, contained
or bound by the Six Directions.
Can
we say that Allah is not above His Throne?
How
do we understand the statements in the Qur’an and Sunnah which indicate
Allah having a Face, Hands, Feet, Eyes etc?
What
is the ruling concerning the one who denies al-Israa’ (Night Journey) of
the Prophet?
Where
was the Prophet taken to in the Night Journey?
Where
was he taken to in al-Mi’raaj (the Ascension)?
Mention
what you know about al-Howd (Fountain/Pond) of the Prophet?
ISLAMIC
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Explanation
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Study-Guide: First Half
Lecture
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41.
ash-Shafaa’ah (the Intercession)
which has been reserved (stored up) for them (the believers) is True [a
reality which will take place on the Day
of Judgement], as it has been narrated in the reports [of authentic Mutawaatir
Hadeeth].
Questions:
What is ash-Shafaa’a
al-Udhmah (the Great Intercession) on the Day of Resurrection?
Name
the different types of Intercession which you know.
Can
anyone (Prophets or angels) interceded without permission of Allah?
Can
a believer intercede for a disbeliever?
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42.
Likewise,
al-Meethaaq (the Covenant/Agreement) [Acknowledgment that
Allah is Our Lord Who, Alone, has the exclusive right to be worshipped] which
Allah, the Most High, has taken from Aadam (alayhis-Salaam) and his offspring
[all of humanity] is True [a reality which actually took place, at the time
when Allah created Aadam, rubbed His right hand over the back of Adam and
removed all of his offspring to take this covenant]. [See: Al-A’raaf 7:172]
43.
And Allah, the Most High, has Known – since
eternity – the number of those who would enter al-Jannah
(Paradise), as well as the number of those who would enter an-Naar
(the Fire) exactly; hence there will be no increase in that
number, nor any decrease.
44.
Likewise, the actions of the people are
included in that which Allah knew they would do; and it will be made easy
for every person to do the deeds [which lead to the place (Paradise or
Hell-Fire)] for which he was created… And the actions [which will determine a
person’s destination in the next life] are the final ones (which be dies
upon)…And as-Sa’eed (the fortunate one) is the one who is fortunate
by the Qadaa’ of Allah (execution of the Divine Decree), and ash-Shaqeey
(wretched, miserable) is the one who is wretched by the Qadaa’
of Allah.
45.
The
nature (or reality) of al-Qadar is that it is the secret
[sealed knowledge] of Allah, the Most High, in His creation, which
neither an angel close (to Allah) nor a Prophet sent (by Him) can have access
to. Delving deeply into it, as well as (too much) reflection/examination
of it, is an opening to al-Khidh-laan (failure, abandonment), a
stairway to al-Hirmaan (deprivation and loss) and a degree
towards at-Tugh-yaan (rebelliousness, exceeding the bounds). Therefore, every care must be taken to avoid
(too much) investigation and reflection into it (i.e. al-Qadar),
and allowing it to cause doubts (to enter one’s heart and mind). Verily! Allah, the Most High, has folded up
(withheld) the knowledge of al-Qadar from His creatures and prohibited
them from seeking it; just as He, the Most High, said in His Book: He
(Allah) is not to be questioned about what He does, while they (the people)
will be questioned (about their actions). [al-Qur’an 21:23] Hence, whoever asks: Why did He
(Allah) do such and such? [Not accepting Allah’s Perfect Wisdom, Mercy
and Justice in a matter] has rejected the Hukm (ruling or
judgement) of the Qur’an; and whoever rejects one Hukm (ruling)
of the Qur’an becomes one of the disbelievers.
Questions: