A Masjid in New York Aqeedah Q and A Part VII
1. Where was Ibn Qudaamah born and in what school of Islaamic Law did he study?
He was born ni the village of Jammaa’eel in Nablus Paletine and he studied the Hambalee Math-hab school of fiqh.
2. What is obligatory regarding the texts of the Qur’aan and Sunnah in relationship to the meanings of Allaah’s Names and Attributes?
It is obligatory to keep the implications of names and attributes according to their obvious meanings without any change because Allaah revealed the Qur’aan in clear Arabic and the Prophet صل الله عليه وسلم spoke the Arabic language. Changing them from their obvious meaning would be speaking about Allaah without knowledge. (7:33) (page 8)
3. Explain what is meant by the statement “all of Allaah’s names are beautiful”.
All of Allaah’s names are beautiful since they contain the perfect attributes of Allaah, free from any deficiency in any respect. (7:180) (page 9)
4. How many Names does Allaah have and how are they determined?
The number of Allaah’s names are known only to him. The proof of this is the supplication of the Prophet صل الله عليه وسلم : “O Allaah, I ask you by every name belonging to You with which You named Yourself, or You revealed in Your scripture, or You taught one of Your creatres, or You kept with Yourself excludively in the hidden knowledge.”[1] (page 11)
As regards to the hadeeth “Indeed Allaah has ninety-nine names. Whoever counts them will enter paradise.”[2], they maybe harmonized by explaining the above-mentioned hadeethas referring to one who memorizes any ninety-nine of Allaah’s names will enter paradise. This is similar to saying: I have 100 dirhams which I have prepared for charity. It does not contradict the fact that I have more dirhams prepared for something else. (Page 12)
5. Briefly discuss what Allaah’s Names refer to and what is meant by their effects.
Every one of Allaah’s names refers to Allaah’s essence, to the attribute it contains and to the effect resulting from it if it is transitive. For example, regarding the intranscitive name “the Great” (al- Azeem), faith in it is incomplete unless belief in it as one of Allaah’s names referring to His essence and the attributes of “greatness” (al-‘Azamah) it contains. (Page 12)
6. Clarify what is meant by the statement, “All of Allaah’s attributes are attributes of perfection”.
All of Allaah’s attributes are transcendent, attributes of perfection ad praise, without any deficeincy in any respect.
7. What is to be done with an attribute that represents deficiency without any element of perfection or an attribute represents perfection form one aspect and imperfection from another?
Attributes that represents deficiency without any element of perfection such as death, ignorance, inability is absolutely inapplicable to Allaah.
Attributes that represents perfection form one aspect and imperfection from another will not be affirmed or rejected absolutely. It is affirmed if it represents perfection and rejected when it represents imperfection. Examples are plotting and deception. They represent perfection when it is in reciprocation for something similar because it indicates that the doer is not weak and powerless to do the same to his enemy. They indicate imperfection in other situations beside this. (8:30) (86:15-16) (4:142)
Question: Can Allaah be described using plotting? Do not say yes or no. Instead say that He plots against those who deserve it.
8. Explain the meaning of the positive and negative attributes of Allaah.
Affirmative attributes are those that Allaah affirmed for Himself like life, knowledge, and ability. The negative attributes are those that Allaah negated from Himself like oppression.
9. Briefly discuss the difference between personal and consequential affirmative attributes of Allaah.
Personal attirbutes are those which were, are and will be attributed to Him, like “hearing” and “seeing”.
Consequential attribtes are those related to His will; if He wishes He does them and if He does not wish, He does not do the, like His settling above the throne, or His coming.
Some attributes are both personal and consequential.
10. Is it possible to describe the hows about Allaah’s attributes?
The answer is no, it is not permissible to describe how [Allaah’s attributes] are due to the Almighty’s statement: “Their knowledge cannot encompass Him”. (20:110)
11. Summarise the four ways to refute those who deny or misinterpret Allaah’s Names an Attributes.
They contradict the obvious meanings of the texts. (Isteelaa for Istawaa).
They contradict the methodology of the Salaf. (Response of Imam Malik)
They do not have any authentic evidences to support their claims. (Isteelaa implies that someone else possessed Allaah’s throne and He took possession of it, which is worse than what the sought to avoid).
Four or more principles for refutations.
12. What is the evidence for beginning every act with the Basmalah?
It is recommended to recite the Basmalah before starting any action or deed based on numerous other narrations to that effect like Wudoo’, before eating , before sexual intercourse.
13. Why did Ibn Qudaamah mention in his introduction that Allaah’s knowledge is everywhere?
He mentioned it to refute the claims of some philosopical school of thought like the Ash’arites, the Mu’tazilites, the Soofees and others.
14. Explain which of Allaah’s attributes is affirmed by denying that Allaah can become too busy.
The attribute of Qudrah or Ability
15. Clarify the difference between the Names ar Rahmaan and ar Raheem.
Ar Rahmaan is excludsively for Allaah, refers to His all-encompassing mercy while ar Raheem refere to the mercy exclusinve fot the believers. (33:43)
16. Briefly discuss how Allaah’s wisdom is manifest in His creatures.
Whether humans realise the Divine Infinite Wisdom in creationn or not, it is there. This wisdom demands that there be purpose to life and that the Creator reveal that purpose to His creatures. Doing things without purpose is unwise and unintelligent, likewise to create with purpose but not inform the creatures of their purpose would alse be unreasonable and unfair.
17. Why are human minds unable to imagine Allaah’s essence when human intelligence is capable of imagining virtually anything?
Human mind is finite as such it cannot possible imagine Allaah. It can only imagine things that the sense perceives. Creating a new form of ‘creature’ by imagination is infact just a combination other already existing creatures such as the Unicorn which has the body of a horse, hindlegs of a stag, the tail of a lion and a long spiral horn growing out of the forehead like that of a narwhal (an arctic whale).
18. What is the correct position regarding Allaah’s Attributes mentioned in the Qur’aan and authentic Sunnah?
Every attribute of the Most Merciful which comes in the Qur’aan, or is authentically narrated from the Chosen One, must be believed in, submitted to and accepted.
19. Identify and briefly explain the three main rules concerning interpretation (ta’weel) of Allaah’s names and attributes.
The First: That it be the product of genuine ijtihaad and good intentions. Whereby, if the truth is made clear then he would abandon his interpretation. In this case, he is excused as it is his utmost ability and Allaah does not burden a soul beyond its ability. (2:286)
The Second: If it is the product of vain desires and fanaticism but has a basis from the Arabic linguistic perspective, then this is a sin not a disbelief unless it contains an attribution of deficiency or flaw to Allaah.
The Third: If it is the product of vain desires and fanaticism and does not have any basis in from the Arabic linguistic perspective, then this is disbelief because in reality this is denial of a Qur’aanic text without any linguistic basis.
20. Explain the two categories into which texts form the Qur’aan and Sunnah addressing the Divine Attributes may be divided.
Clearly Obvious verses are those whose expressions and meanings are clear and it is obligatory to believe in its expression and to affirm its real meaning without any rejection (Radd) or interpretation (ta’weel), drawing similitude with the creation (Takyeef) or understanding in human terms (tamtheel).
Problematically obscured are those whose meanings are not clear due to their general implications or limitations in the understanding of the reader. It is obligatory to affirm their expression (lafz) and to abstain from delving into their meanings.
21. Discuss the relative nature of clarity and obscurity regarding Sharee’ah texts.
It is relative from one person to another depending on their knowledge and understanding. What may be obscure to one person mught be clear to another.
Objectively speaking, there is no religious instruction in the Sharee’ah texts for the worldly and religious affairs of humans that is completely obscure for everyone. Qur’aan is described as clear light (4:174), clarification for the people (3:138), distinction (25:1), an explainer for everything (16:89), guidance and mercy (7:52)
22. Who was Ahmad Ibn Hambal and what was his significance regarding Tawheed al Asmaa was Sifaat?
He was born in Baghdad, one of the greatest memorizers and narrators of hadeeth in his time, studied fiqh under Imam Aboo Yusuf a student of Imam Aboo Haneefah and under Imam ash Shaafi’ee himself. He was persecuted for his stance that the Qur’aan was not created by Caliphs, al Ma’moon and al Waathiq. His hadeeth collection al Musnad contains over 30, 000 hadeeth and opinions of Sahaabah which reflects his greatest concern which was to collect narration and its interpretation. He would allow his students to write from his opinions, thus, it was his students’ students who started writing his ‘madhhab’.
23. What was the position of Imaam ash Shaafi’ee regarding one who rejected Allaahs’Names and Attributes after evidence was given?
Allaah Most High has Names and Attributes which cannot be rejected by anyone from whom the evidence has been given. If someone rejects them after evidence has been given, he becomes a disbeliever. If he does so before evidence is brought, he is excused due to ignorance, because knowledge of it is not grasped by mere intelligence, logic or reflection.
24. Identify what the Prophet صل الله عليه وسلم instructed his followers to bite on to firmly with their molars and explain what was meant by his instruction.
That is to bite on to the Sunnah of the Prophet صل الله عليه وسلم and his Sahaabah, foremost of which are the Rightly Guided Khulafaa.
This means not to invent innovated matters that leads to innovations and misguidance.
25. Who was ‘Umar ibn ‘Abdul ‘Azeez and what are three things that he was known for in Islamic history?
A grandson of Marwaan ibn al Hakam (father side) and great grandson Umar ibn al Khattab(mother side).
Arguably the fifth Rightly Guided Khulafaa (some scholars prefers Hasan ibn Alee ibn Abee Taalib)
He banned the practice of cursing Alee.
He ordered the scholars of his time to systematically compile hadeeth. (Ibn Hazm, Sa’ad ibn Ibraheem, Al Zuhri)
26. Explain the meanings of the underlined words and phrases in his statement: “Stop where the people stopped, for they stopped based on knowledge…”
Stop means to refrain from delving into certain areas and to avoid speculating about them.
People means the companions
They stopped based on knowledge means that their silence about issues was based on knowledge and fear of Allaah not inability and weakness.
27. Who was Imaam al Awzaa’ee where was he from and why did his Math hab disappear?
He is Abdur Rahmaan ibn al Awzaa’ee, born in Ba’labek, one of the hadeeth scholars of 8th century, opposed to excessive qiyaas where clear text from the Qur’aan and Sunnah is available. His math’hab remained the main school of tought in Syria until a Judge of Damascus gave away prizes to those who can memorize a basic book of Shafi’ee Math’hab Mukhtasar al Muzanee.
28. What was meant by his warning, “Beware of peoples’ opinions even if they beautify them with speech”?
Do not turn away from the Sunnah because someone has beautified his opinion with words and expressions. Instead adhere to the Sunnah and those who promote it eventhey are not able to beautify their narrations.
29. Who was al Athramee and what meant by his question, “Did Allaah Messenger, Aboo Bakr, ‘Umar, ‘Uthmaan and ‘Alee know [what you are claiming] or not?”
He is Aboo ‘Abdir Rahmaan ‘Abdullah ibn Muhammad al Athramee, a reliable narrator of hadeeth who narrated from ‘Uyaynah and Wakee’ and Aboo Dawood and An Nasaa’ee narrated from him.
His question meant that If Allaah’s Messenger and his caliphs did not know of [what was being claimed] then how it is possible that his opponent knows about it. If they all knew it yet it is appropriate for them not to speak about it, then how it is appropriate for him to speak about it. (p. 51)
30. Explain whether the Divien Attibutes of “face, hands, self, coming, pleasure, loving and anger,” are Sifaat Thaatiyyah or Fi’liyyah and why?
Face, Hands, self are sifaat Thaatiyyah because it cannot be separated from the one described by them.
Coming, pleasure, loving and anger are Sifaat Fi’liyyah which are attributes of actions. (p. 54)
31. Duscuss how the Ash’arites and Mu’tazilites interpret the attributes of “pleasure and anger”.
Pleasure were interpreted as “a desire to bless”
Anger “a wish to punish” – the reason being anger comes from a boiling of blood which Allaah cannot be described with. (p. 67)
32. How do the Ash’arites and others reconcile authentic hadeeths which mention Allah’s descent, laughter etc.?
They don't accept authentic hadeeth concerning Allah's attribute if it is not Mutawatir Hadeeth. Rather they prefer their intellect over them.
33. With regaird to the “Your Lord is amazed at at young man wihtout the desires of youth,” how do scholars interpret this Divine Attributes which implies the unexpected?
There are two types of amazement. One of which is the result of causes being hiddenfrom the one who is amazed leading to his surprise and considering it something wonderful and gret. This type is impossible to be applied to Allaah because nothing is hidden from Him. The second type is a result of something going outside of norm for others like it while remaining within the knowledge of the one amazed. This is the type which is affirmend for Almighty Allaah.
The first type may be considered the amazement of wonderment while the second the amazement of appreciation. (p. 70)
34. Is the attribute in the verse, “Nothing is similar to Him,” a positive or negative attribute and what does it affirm?
It is among Allaah’s negative attributes Sifaat salbiyyah intended to affirm His perfection. It means, “Due to His perfectink nothing of His creation is similar to Him.” (p. 72)
35. What are the two meaning of the Attribute “All Hearing (as Samee)” and which of them is appropriate for Allah?
First: The one who answers and responds (14:39)
Second: The one who hears a sound. Further subdivided into
Refering to general awareness of sounds (58:1). Hearing meaning ‘awareness of all sounds’ is one of Allaah’s attributes of essence, event hough what is heard may (be) contingent and not eternal.
Refering to help and support (20:46). Hearing of help and support is one of Allaah’s attributes of action as it is linked to a cause.
Hearing refering to warning and threatening (43:80). This is among the Divine attributes of action as it is linked to a cause. (p. 73-74)
36. Explain the common interpretation of the Attributes “settling on (istawaa) the throne” and prove why it is false.
It is commonly interpreted as istawlaa which means to seize; occupy; capture. Now we apply the four principles of the fourth rule.
It contradicts the obvious meaning of the verse. (e.g Istilaa for Istawaa).
It contradicts the way of the Salaf
The best of this generation are the Sahaabah, the Taabi’een and atba at taabi’een. The Prophet spoke to them plain arabic language, their own language that they use everyday. The Prophet صل الله عليه وسلم was taken from them when the religion was complete. The religion won’t be completed if the first recepients of the message, the Sahaabah, missed something from the Prophet صل الله عليه وسلم. Therefore the Sahaabah understood the term Istawaa. Part of their understanding is their silence about interpreting it. It wasn’t explain to them by the Prophet صل الله عليه وسلم . They didn’t ask him about the ‘how’ of it. Their silence on this issue is based upon knowledge. Thus according to Imam Maalik, Istawa is known (in the language), the ‘how’ of it is unknown, believing in it is obligatory and asking about it is bid’ah. In another narration, he said that Istawa is not unknown, the ‘how’ of it is unknowable, believing in it is waajib, asking concerning it is bid’ah.
They do not have any authentic evidences to support their claims.
The poetry quoted to this effect does not have isnaad and therefore cannot be used as evidence.
Their interpretation implies that before ‘seizing’ the throne it already belonged to someone else. Seizing in arabic is usually used after being at first defeated.
Detailed refutations
Their claim that the salaf’s understanding of Istawaa necissitates a need for Allah for the Throne. Therefore not only they have to reinterpret Istawaa, but they have to give other meanings to the throne as well.
Throne is reinterpreted as ‘dominion’ and ‘completeness of authority’ and not a king’s chair known to people. Other claims that it is spherical and encompass the universe on all sides and they call it falak al atlas (the outer spherical world) or the ninth sphere. Still other groups such as the Jahmites claims that when Allah created the creation He named it “throne” and rose above it.
However, if one examines the Qur’anic verses where the Throne is mentioned, their interpretations would produce more problems and consequently more reinterpretations.
Example is 11:7 (And His throne was on the waters). Their interpretation would mean that Allaah’s dominion is above waters, or Allah has complete authority above waters, or the outer spherical world is above waters etc. Consequently to make sense of it all, the word ‘water’ has to be reinterpreted as well. This has been done in the past and even in the contemporary era. Consequently, Maulana Mawdudi in his Tafhimul Qur’an has to interpret the ‘water’ as some form of fluid or substance and not really water.
Consider the implications of reinterpreting the throne as dominion, authority, or the ninth
sphere in the following texts of Sharee’ah
And your Lord’s throne will be carried on that Day by eight angels. 69:17
...Moses holding on to one of the legs of the Throne (Bukhari)
If you ask Allaah, ask Him for firdaws as it is the middle and highest point in paradise…and above it is the throne of the Most Merciful (Bukhari)
37. Who was Imaam Maalik ibn Anas and why did he expel the questioner who asked about ‘settling on the throne’ from his circle of learning?
Imaam Maalik ibn Anas the founder of the Maaliki Madhhab
The man didn’t become an innovator just for merely asking but Imaam Maalik feared that while questioning, he might make some statements that were against the belief of the salaf. So he told them to remove the man from the gathering. (p. 89)
38. Clarify whether the Divine Attribute of “Speech” is a Sifaat Thaatiyyah or Fi’liyyah and explain why?
The attribute of Speech is both Sifaat Thaatiyyah and Fi’liyyah.
It is Thaatiyaah in the sense that Allaah’s attribute of speech is eternal
It is Fi’liyyah, connected to His actions, because He speaks as He wishes, whenever He wishes.
39. Discuss the postion of the Mu’talizilites and Ash’arites regarding Divind attributes of Speech.
Mu’talizilites: Speech in not one of Allaah’s attributes. Instead it is one of Allaah’s creations which He created in the air or places from which it is heard. Thus attributing it to Allaah was a form of attribution of te creation to the Creator or ennoblement, as in the case of Allah’s Camel… This view is illogical because speech is an attribute of the speaker, and not something existing independent of Him.
Ash’arites: Speech is a meaning existing within Him not linked to His wish. The letters and audible sounds are created [in the air] to express the meaning existing within Allaah.
Only sounds are heard not meaning existing within. Also opposed to customary understanding of speech because speech is what the speaker express not what he hides within himself. (p.100 – 102)
40. Explain the significance of the various positions relative to the Qur’an itself.
· The significance of the positions of Mu’tazilites and Ash’arites and others relative to the Qur’an would ultimately mean that the Qur’an is created since the Qur’an is a part of Allaah’s speech.
41. Mention three of the six evidences used by Ibn Qudaamah to prove that the Qur’aan is not Allah’s eternal speech which exists as a meaning within Allah.
· First: Ibn Qudaamah mentioned 34:31, 74:25, 74:26, 36:29 (The Qur’an as human speech or poetry) and said that when Allaah negated it being poetry and affirmed that it was a Qur’aan, no doubt remained for those with a heart that the Qur’aan is this Arabic Book which consists of words, letters and verses. Because what is not like that, no one would say: It is poetry.
· Second: In 2:23 Allaah challenged them to bring something similar the Qur’an. Ibn Qudaamah stated that it is not permissible to challenge them to bring something similar to something unknown and incomprehensible. (p. 108)
· Third: "When you recite to them My clear verses, thosewho do not desire to meet Me say: Bring another Qur'an…"(Qur'an10:15). Only that which consists of leters and words can be recited.
42. Identify the evidence used by those who claim that Allah cannot be seen in either this life or the next, give its interpretation and support your explanation with evidences from the Qur’an and Sunnah.
Their evidence: “You will never see me” (7:143). The context of the verse shows that this negation of seeing Allah is in this life as Prophet Moses requested that Allah allow him to see Him.
The believers will see Allaah in the next life (75:22-23)
The Disbelievers “on that day will be veiled from their Lord” (83:15).
43. Refute the argument against the hadeeth of the Moon which claims its inauthenticity because it compares Allah to the moon.
The point of comparison here on the act (or ability) of seeing not that which beeing seen.
44. Which sects of the past and present denied that Allah would be seen in Paradise?
The Mu’tazilites and Shi’ites
45. Identity one proof that Prophet Muhamad صل الله عليه وسلم did not see Allah during his ascension.
The Verse where people mistakenly claim that Prophet صل الله عليه وسلم saw Allah:
When he was on the uppermost horizon. Then he came close and descended. Until he was two bow’s lengths away or close. And He revealed to His slave that which He revealed The heart did not lie about what he saw. Will you argue with hima about what he saw? And verily he saw him yet another time. By the lote-tree of the uppermost boundary. (53:7-14)
The Proof against the understanding that Allah was seen by Prophet صل الله عليه وسلم .
Hadeeth of Aishah in Sahih Muslim: I was the first person from this Ummah to ask the Messenger of Allaah صل الله عليه وسلم about that and he replied: ‘Verily it was Jibriel, May Allah’s peace be on him. I never say him in the form in which he was created except these two times; I saw him descending from heavens and the greatness of his size filled all that was between the sky and the earth.” Aishah then said, “Havent you hear that Allaah, the Most High, said, ‘Eyes can not catch Him but He catches all eyes. He is the Suble, the Aware’. (6:103)
Also 41:51
46. Explain the differece between the terms: Qadaa and Qadar
Qaada and Qadr have different meanings when mentioned together and are synonyms when mentioned separately…Qadr is what Allah destined from eternity to exist in His creation. On the other hand, Qadaa iswhat Allaah decides concerning His creatures regarding their creation, annihilation or transformation. Thus Qadr precedes Qadaa. (p. 123)
47. Briefly explain the four components of Qadar.
Knowledge: Allah knows everything in general and in detail. (22:80)
Writing: Allah wrote in the Lawh al Mazfooz (57:22)
Will: Everything in the heavens and the earth is by Allahs’will and wish, between His mercy and wisdom. He guides whom He wishes by His mercy and misguides whom He wishes by His wisdom. (54:49) (6:125)
Creation: Everything in the heavens and earth are creation of Allah Most High and there is no other creator besides Him or Lord except Him. (25:2) (37:96) [p. 124]
48. Identity two main groups among Muslims that erred regarding Qadar, link them to their Greek antecedents.
Jabrites (Jabariyyah): Who claimed that the creature is forced to do its acts without any choice on its part. Before them is their greek antecedents the Stoics.
Qadrites (Qadariyyah): Who claim that the creature is independent in its actions and that Allah has no will or power or craetion in it. Their greek antecedents are the Epicurians.
49. In what group did Christian theologians fall and why?
Christian Theologians are essentially stoical because they believe that God already determined who will believe in Jesus as the savior (man had no choice) and we cannot ask God why?
50. Why is it said that Allah’s wisdom rejects that He would create anyting completely evil from all aspects?
The evil that comes from Allah is relative evil. It may be good form other perspective but evil in one perspective. Ibn Qayyim said regarding this concept, ”Allah does not create anything purely evil from all perspectives. His wisdom rejects that. Creation may be evil and corruptive from some respects, yet in it are benefits, wisdom, and greater considerations thatn its corrupt aspects. Existence of evil is limited to that. It is not possible from the Lord’s perspective for Him to want something which is corrupt in all respects, there being absolutely no benefit in its creation.
Sunshine in essential for plants to grow yet in some places in causes rivers and lakes to dry up leading to drought, famine and death. [p. 136]
Pure evil, on the other hand, is a result of human activity. Humans think evil and if Allah permits it, they do evil. However, if Allah permits them to do evil, there must be a beneficial side to it known to Allaah. (18:49)
51. Identify two types of Divine Will, explain the difference between the two and discuss human acts in which both Wills operate and those in Which only one operates.
His wish or Legal Will, meaning that He wishes for humans Islam.
His Will or Creational Will, meaning that what takes place is by his permission alone (e.g. gravity)
Ibn Uthaimeen: In the case of the Creational Will, what is willed must happen, but it is not necessarily pleasing to Allaah. While in the cse of the Legal Wish, what is wished must be pleasing to Allaah but it does not have to take place. [p. 127]
52. Explain how Allah can will and desire what is displeasing to Himself.
Answer taken from Kitaab at tawheed (1st semester 2007)
What is loved may be loved for itself or for factors beyond itself. What is loved for other than itself maybe itself disliked, but it is loved because of some wisdom or benefit to be gained from it. It is therefore loved form one perspective and disliked from another.
It is similar to a sick person who will take the most horrible tasting, revolting-looking, foul-smelling medicine without any hesitation as long as there is a chance for him to be cured by it. Similarly, injections, surgical operations, chemotherapy, etc., they may all be disliked form one perspective while being loved from another.
53. Why did Allah create Ibliss when He knew before creating Ibless that he would disobey Him and misquide Adam and Eve?
Creating Iblis yields other beneficial things for the creation like the expression of Allah’s mercy and forgiveness for those who were deceived by Iblees.
54. Summarize 5 benefits from belief in Qadar.
It is from the completion of Eemaan and Eemaan is incomplete without it.
It is from the completion of Eemaan in Taweed ar Ruboobiyyah, because Allaah’s destiny and predetermination is among His actions.
It involves referring human affairs to their Lord. Because humans know that everything is according to Allaah’s destiny, they will turn to Him during times of difficulty to repel and remove it from them and they will attribute their times of good t Allaah and know that it is a favor from Him.
It allows humans to know their true status [in relationship to God] and to not to be proud when they do good.
Calamities become easier to deal with when humans know that they are ultimately from Allaah. (64:11)
55.Give 5 evidences that Qadar cannot be used to justify sin.
Allaah attributes peoples’ actions to themselves and made it their earning. (40:17)
Allaah commanded people and prohibited them and did not burden them beyond their capacity (2:286) (64: 16)
Everyone understands the difference between a chosen act and a forced act and that the former he can escape from doing.
Before doing an act, the sinful person does not know what is destined for him and it is within his ability to do or not to do it.
Allaah informed that He sent messengers to cancel this evidence (4:165)
56. What are the three characteristics of the moral character which Qadar builds?
A Patient personality
A Contented Personality
A stable personality
57. Define faith (eemaan) from the Islamic perspective with examples of each element of the definition.
Eemaan consists of statement of the tongue (Lailaha Illallaah), deeds according to the pillars (Salaah) and affirmation in the heart (belief in Allaah and His angels)
58. Identify the sect and its beliefs which Ibn Qudaamahs’section on faith refutes. Ibn Qudaamah refutes Murji’ites thoughts in its various forms
Jahmite Murji’ites: They claim that eemaan is merely knowledge alone. It implies that Pharaoh and even Iblees are perfect believers. Pharaoh knew the Moosa is a prophet of Allaah while Iblees knew Allaah very well.
Karraamites: They claim that eemaan is restricted to the profession by the tongue. In this belief, the hypocrites are perfect believers.
Murji’ites Legists: Eemaan is conviction in the heart and stated by the tongue only. Works are a part of eemaan in a figurative way only. Work is a fruit of eemaan.
59. Explain the meaning, literal and technical, of the terms israa and mi’raaj.
Israa’ literally means night journey. Technically it means the journey of Prophet Muhamad صل الله عليه وسلم from Makkah to Jerusalem.
Mi’raaj literally means elevator. Technically it is vehicle that was used for the ascension of the Prophet صل الله عليه وسلم up to the heavens and into the direct presence of Allaah.
60. Why did Ibn Qudaamah mention these terms, why did he mention that the asecension took place during waking and what proof did he use to confirm it?
If it was a dream then the Quraish would not have rejected his claim for anyone can dream anything in his dream.
61. Briefly explain the significance of the israa nd mi’raaj.
Significance of Israa’ – it strengthen the resolve of the Prophet صل الله عليه وسلم because shortly before it, Abu Taalib died, Khadeejah died and he was rejected and stoned by the people of Ta’if.
Signigicance of Mi’raaj – it is a proof of prophethood. His description of Masjid al Aqsa, the caravans, camels, jug of water etc. was confirmed.
62. Discuss wby Ibn Qudaamah mentioned the hadeeth of Moses and the Angel of death.
Because those who deny authentic hadeeth base on reason (the Rationalists) cannot accept such a hadeeth that says that Moses knocked out an eye of the Angel of Death. However this is due to their misunderstanding of the Hadeeth. The context of the hadeeth shows that Moses didn't know that it was the Angel of Death, for he came to Moses in a form of a man. Naturally if somebody comes to you telling you to give up your soul, you would instinctively defend your self.
