مشروع المنهج التعليمي

Introduction

Praise be to Allah alone, and may the peace and blessings of Allah be upon the one after whom there is no prophet; to proceed:

Brothers and sisters, and the seekers of knowledge:

Assalāmu ‘alaykum wa rahmatullāh wa barakātuh (may the peace, mercy, and blessings of Allah be upon you); to proceed:

Welcome to the path of knowledge and sound belief. Here we convey to you glad tidings from the leader of the prophets and messengers (may Allah's peace and blessings be upon him), as he said: "Whoever follows a path in pursuit of knowledge, Allah will facilitate for him a path to Paradise." [Narrated by Muslim]

The Subject's General Objectives:

1. Knowing the foundations and principles of Tawhīd (monotheism).

2. Reviving the creed of Tawhīd within the heart of the believer.

3. Exalting the slogan of Tawhīd and believing it.

4. Discarding and abandoning all that contradicts the creed of Tawhīd.

Lesson One

The meaning of "Lā ilāha illa Allah" (there is no god but Allah), and its requirements

The Lesson Elements: This lesson is composed of two elements:

First: The meaning of there is no god but Allah.

Second: The requirements of there is no god but Allah.

First element: The meaning of there is no god but Allah:

There is no god but Allah; it is the best speech after the Qur’an, the dearest speech to Allah, and the best words. It is the word of sincerity and the first thing to which the messengers called and the first thing to which the Prophet (ﷺ) called when he said to his people: "Say 'there is no god but Allah' and you will succeed." [Narrated by Ahmad; its Isnād is Sahīh/Authentic] It is the word of sincerity, the word of Tawhīd.

It means: No one is truly worthy of worship but Allah. This is its meaning, as Allah Almighty says: {Do you not see that Allah sends down rain from the sky, whereupon the earth becomes green? Indeed, Allah is Most Subtle, All-Aware.} [Surat al-Hajj: 63] It involves negation and affirmation: "There is no god" is negation, and "but Allah" is affirmation. "There is no god" negates all false deities, and "but Allah" affirms that Allah alone is worthy of being worshiped. So, it is the basis of religion and the foundation of faith.

All accountable jinn and humans, men and women, are required to observe it, believe in it and its meaning, and sincerely devote worship to Allah alone.

Second element: The requirements of "There is no god but Allah":

"There is no god but Allah" is the key to Paradise. But any key must have teeth. If you use a key with teeth, the door will be opened for you; otherwise, it will not be opened. The teeth of this key are the requirements of "there is no god but Allah", which are as follows:

1. Knowing its meaning in a way that negates ignorance: It is to negate the description of true deity from anyone other than Allah and establish it for Allah Almighty alone: {Then know [O Prophet] that none has the right to be worshiped except Allah, and seek forgiveness for your sins and [the sins of] the believing men and women, for Allah knows your movements and your places of rest.} [Surat Muhammad: 19] i.e., no one in the heavens and the earth is truly worthy of worship except Allah. He (ﷺ) said: "Whoever dies while knowing that there is no god but Allah will enter Paradise." [Narrated by Muslim]

2. Certitude that negates doubt: This is when the heart possesses certain belief in it, without doubt. Allah Almighty says: {Indeed, the believers are those who believe in Allah and His Messenger, then they do not have doubt, but fight with their wealth and their lives in the way of Allah. It is they who are the truthful.} [Surat al-Hujurāt: 15] They do not have doubt, i.e., they are not doubtful. The Prophet (ﷺ) said: "I testify that there is no god but Allah and that I am the Messenger of Allah. No slave will meet Allah believing in these two without having doubt and be prevented from Paradise." [Narrated by Muslim]

3. Accepting what this word entails with one's heart and tongue. Recounting about the polytheists, Allah Almighty says: {for whenever it was said to them, "There is no god but Allah," they became arrogant.} [Surat as-Sāffāt: 35] i.e., they disdain to say it like the believers, as mentioned by Ibn Kathīr in his Tafsīr. The Prophet (ﷺ) said: "I have been commanded to fight the people until they say 'there is no god but Allah'; whoever says 'there is no god, but Allah', his blood and property are protected from me, except in a just manner, and his reckoning will be with Allah." [Narrated by Al-Bukhāri and Muslim]

4. Acquiescence and submission to what is indicated by it: Allah Almighty says: {Turn to your Lord [in repentance] and submit to Him before the punishment comes upon you, for then you will not be helped.} [Surat az-Zumar: 54]

and this contradicts Tawalli (turning back); Allah Almighty says: {He neither believed nor prayed.} [Surat al-Qiyāmah: 31]

5. Truthfulness that negates lying: This is to say it sincerely from one's heart. Allah Almighty says: {Do people think once they say, "We believe," that they will be left without being put to the test? We certainly tested those who came before them. For Allah will surely make known those who are truthful and those who are liars.} [Surat al-‘Ankabūt: 2-3] And the Prophet (ﷺ) said: "There is no one who bears witness that there is no god but Allah and that Muhammad is the Messenger of Allah, sincerely from his heart, except that Allah will forbid him to Hellfire." [Narrated by Al-Bukhāri and Muslim]

6. Sincerity: This is to cleanse the deeds of all impurities of Shirk (polytheism) through sincere intention. Allah Almighty says: {Although they were commanded only to worship Allah with sincere devotion to Him, being inclined to the true faith, and to establish prayer and give Zakah; that is the true religion.} [Surat al-Bayyinah: 5] And the Prophet (ﷺ) said: "The luckiest one to have my intercession on the Day of Judgment is the one who sincerely says 'there is no god but Allah' from his heart or his soul." [Narrated by Al-Bukhāri] The Prophet (ﷺ) also said: "Indeed, Allah has made forbidden to Hellfire anyone who says 'there is no god but Allah' seeking thereby the Countenance of Allah." [Narrated by Al-Bukhāri and Muslim]

7. Loving this good word and for what it entails and indicates, and for people who act upon it and observe its requirements, and detesting anything that contradicts it. Allah Almighty says: {Those when afflicted with a disaster, say: "We belong to Allah, and to Him we will return."} [Surat al-Baqarah: 156] And the Prophet (ﷺ) said: "There are three qualities; whoever has them will taste the sweetness of Imān (faith): that Allah and His Messenger are more beloved to him than everything else; that he loves a person only for the sake of Allah; and that he hates to return to Kufr (disbelief) as he hates to be thrown into the fire." [Narrated by Al-Bukhāri and Muslim]

8. Rejecting all deities other than Allah and believing in Allah as the true Lord and Deity. Allah Almighty says: {There is no compulsion in religion; the truth has been made distinct from falsehood. Whoever rejects Tāghoot [i.e., false gods] and believes in Allah has indeed grasped the strong handhold that never breaks. And Allah is All-Hearing, All-Knowing.} [Surat al-Baqarah: 256] And the Prophet (ﷺ) said: "Whoever says 'there is no god but Allah' and rejects everything worshiped besides Allah, his property and blood become inviolable." [Narrated by Muslim]

Questions and Exercises

Choose the correct answers:

Q1: The requirements of "there is no god but Allah" include knowing its meaning in a way that negates ignorance, which means:

Loving its people.

Negating servitude to anyone other than Allah and affirming it to Allah alone.

No one is worthy of worship except Allah.

Q2: He (ﷺ) said: "I testify that there is no god but Allah and that I am the Messenger of Allah; no slave meets Allah believing in these two without having doubt and be prevented from Paradise." This is a proof for one of the requirements of the word of Tawhīd, namely:

Accepting what is entailed by this word with one's heart and tongue.

Certitude that negates doubt.

Acquiescence and submission to what is indicated by it.

Q3: The verse that reads: {for whenever it was said to them, "There is no god but Allah," they became arrogant} is a proof for:

the necessity that the heart has certain belief in it.

The obligation to accept what is entailed by this word with one's heart and tongue.

The obligation to yield and submit to what is indicated by it.

Lesson Two

The meaning of "Muhammad rasūlu Allah" (Muhammad is the Messenger of Allah)

Lesson Elements: This lesson is composed of three elements:

First: Belief in the Prophet (ﷺ)

Second: Our duty toward the Prophet (ﷺ)

Third: The manner of invoking Allah's blessings upon the Prophet (ﷺ)

First element: The belief in the Prophet (ﷺ)

The belief that he was sent by Allah, believing what he reported, observing his commands and prohibitions, worshiping Allah according to the Shariah he laid down, and believing that he is the seal of the prophets and his message is general and includes all humankind and jinn; and we should love, revere, and support him.

Strict observance of the Prophet's commands and prohibitions and adherence to his Shariah is the true expression of the real meaning of this testimony. Indeed, this is an observance of the command of the truth He sent to all humankind as a bearer of glad tidings and a warner, and a caller to Allah by His command, and as a lamp spreading light.

Second element: Our duty toward the Prophet (ﷺ)

Our duty toward the Prophet of Allah (ﷺ):

1. Believing him (ﷺ): Allah Almighty says: {Nor does he speak out of his own desire.} [Surat an-Najm: 3]

2. Following him (ﷺ): Allah Almighty says: {Say: "If you love Allah, then follow me; Allah will love you and forgive you your sins: for Allah is All-Forgiving, Most Merciful."} [Surat Āl ‘Imrān: 31] Allah Almighty also says: {Indeed, in the Messenger of Allah, you have an excellent example for those who look forward to Allah and the Last Day, and remember Allah much.} [Surat al-Ahzāb: 21] And Allah Almighty says: {Say [O Prophet]: "O people, I am the Messenger of Allah to you all. To Him belongs the dominion of the heavens and earth; none has the right to be worshiped except Him; He gives life and causes death." So believe in Allah and His Messenger, the unlettered Prophet, who believes in Allah and His words, and follow him so that you may be guided.} [Surat al-A‘rāf: 158]

3. The obligation of loving him (ﷺ): Allah Almighty says: {Say: "If your parents, your children, your brothers, your spouses, your clan, the wealth you have acquired, the trade you fear to decline, and the homes you cherish – [if these] are dearer to you than Allah and His Messenger, and striving in His cause, then wait until Allah executes His decree. For Allah does not guide disobedient people."} [Surat at-Tawbah: 24] ِAnd the Prophet (ﷺ) said: "None of you believes until I become dearer to him than his father, his children, and all people." [Narrated by Al-Bukhāri and Muslim]

4. Worshiping Allah according to the Shariah he (ﷺ) laid down: Allah Almighty says: {Nor does he speak out of his own desire.} [Surat an-Najm: 3] And the Prophet (ﷺ) said: "Whoever does any action that is not a part of this matter of ours will have it rejected." [Narrated by Muslim; and a similar wording by Al-Bukhāri] Allah Almighty also says: {Whoever obeys the Messenger has indeed obeyed Allah. But anyone who turns away, We have not sent you [O Prophet] as a keeper over them.} [Surat an-Nisā’: 80]

5. Refraining from offending him (ﷺ): Allah Almighty says: {Among those [hypocrites] are some who offend the Prophet and say: "He listens to everyone." Say [O Prophet], "He listens to what is best for you; he believes in Allah, trusts the believers, and is a mercy for those of you who believe." But for those who offend the Messenger of Allah, there will be a painful punishment.} [Surat at-Tawbah: 61] The intended offense is the meaning denoted by this word, whether the offense is directed at his honorable person, what he brought from the Lord of the worlds, his Sunnah, the members of his household, his wives, who are the mothers of the believers, or his noble Companions.

6. Invoking Allah's peace and blessings upon him (ﷺ): Allah Almighty says: {Indeed, Allah sends His blessings upon the Prophet, and His angels pray for him. O you who believe, invoke Allah’s blessings upon him and send him greetings of peace} [Surat al-Ahzāb: 56]. Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said: "Whoever invokes Allah's blessings upon me once, Allah bestows His blessings upon him ten times." [Narrated by Muslim]

Third element: The manner of invoking Allah's blessings upon the Prophet (ﷺ):

This includes the Prophet's answer when he was asked by the Companion Ka'b ibn' Ajrah (may Allah be pleased with him) about how to invoke Allah's blessings upon him: "Say: 'Allāhumma salli ‘ala Muhammad wa ‘ala āl Muhammad kama sallayta ‘ala Ibrahīm wa ‘ala āl Ibrahīm, innaka hamīdun majīd. Allāhumma bārik ‘ala Muhammad wa ‘ala āl Muhammad kama bārakta ‘ala Ibrahīm wa ‘ala āl Ibrahīm, innak hamīdun majīd (O Allah, bestow Your peace upon Muhammad and upon the family of Muhammad as You bestowed Your peace upon Abraham and upon the family of Abraham. Indeed, You are Praiseworthy and Glorious. O Allah, bless Muhammad and the family of Muhammad as You blessed Abraham and the family of Abraham. Indeed, You are Praiseworthy and Glorious).'" [Narrated by Al-Bukhāri and Muslim]

Questions and Exercises:

Q1: Allah Almighty says: {Say: "If you love Allah, then follow me; Allah will love you and forgive you your sins: for Allah is All-Forgiving, Most Merciful."} [Surat Āl ‘Imrān: 31] This is a proof for:

The obligation of following him (ﷺ).

The obligation of believing him (ﷺ).

The obligation of loving him (ﷺ).

Q2: Among our duties toward the Prophet, based on the Hadīth: "Whoever does any action that is not part of this matter of ours, will have it rejected."

Refraining from offending him (ﷺ).

Worshiping Allah according to the Shariah he (ﷺ) laid down.

Believing him (ﷺ).

Q3: Invoking Allah's peace and blessings upon our Prophet (ﷺ):

One of our duties toward the Prophet (ﷺ).

One of the recommended deeds that bring us close to Allah.

Lesson Three

Tawhīd Ar-Rubūbiyyah (Allah's Oneness of Lordship)

Lesson Elements: This lesson is composed of an introduction and three elements:

The introduction.

First: The meaning of Tawhīd Ar-Rubūbiyyah.

Second: The textual and intellectual proofs for Tawhīd Ar-Rubūbiyyah.

Third: The proofs for the polytheists' acknowledgment of Tawhīd Ar-Rubūbiyyah.

Introduction:

Tawhīd is derived from Wāhid (one). Tawhīd is to make something one or to believe it to be one. Tawhīd of Allah is to believe that He is One in His lordship, divinity, names and attributes, and believe that He is the Lord and the Sovereign Who alone is worthy of worship.

Tawhīd is to devote to Allah alone every verbal or active act of worship that is exclusively due to Him. It is the basis of Islam from which all its statutes, rulings, commands, and prohibitions spring.

First element: The meaning of Tawhīd Ar-Rubūbiyyah:

Tawhīd Ar-Rubūbiyyah is to believe that Allah, the Exalted and Majestic, is the One Who created all creatures, provides for them, gives them life, and causes them to die. Or we say: It is to attribute the actions of Allah to Himself alone, such as the belief that He is the Creator and the Sustainer.

This was acknowledged by the earlier polytheists and all the followers of religions, including the Jews, the Christians, the Sabians, and the Magians. No one denied this Tawhīd but the Dahrism ([1]) in the past. They were called Dahrism because they used to say: {And they say: "There is nothing but our life of this world: we die, and we live, and nothing causes us to die except time." They have no knowledge of that; they only speculate.} [Surat al-Jāthiyah: 24] () And Communism in modern times.

Second element: The textual and intellectual proofs for Tawhīd Ar-Rubūbiyyah:

It can be said to those ignorant deniers of the Glorious Lord: No sane person would agree that an effect can exist without an influencer, an action can occur without a doer, and a creation without a creator. There is no doubt that if you see a needle, you will know for sure that it has a manufacturer. So, how could this massive universe, which dazzles minds and confuses intellects, have existed without a creator?! How could it have been regulated without a regulator?! And how all that are in it, including the stars, clouds, lightning, thunders, deserts, seas, night and day, darkness and light, trees and flowers, jinn and humans, angels, animals, and other countless kinds of creatures, could have existed without a creator who brought them from nothing!

No one with an iota of reason and understanding would ever hold that belief.

Overall, the proofs for His lordship are too numerous to be counted. Allah truly says: {Were they created by none, or were they the creators [of themselves]?} [Surat at-Tūr: 35] He also says: {Allah is the Creator of all things and the Guardian over everything.} [Surat az-Zumar: 62]

One of the intellectual proofs is what is recounted about Abu Hanīfah (may Allah have mercy upon him): that a group of scholastic theologians wanted to discuss with him the affirmation of Tawhīd Ar-Rubūbiyyah. He said to them: What do you think, before we discuss this issue, about a ship in the Tigris, which goes and gets filled with food, belongings, and other items by itself, comes back by itself, docks by itself, unloads itself by itself and then returns, and all that happens without anyone in charge of it?! They said: This is impossible and could never happen! Thereupon, he said to them: If this is impossible concerning a ship, then how about all this universe and its different parts! (This story is also recounted about someone other than Abu Hanīfah).

Third element: The proofs for the polytheists' acknowledgment of Tawhīd Ar-Rubūbiyyah:

Allah Almighty says: {If you ask them who created the heavens and earth, they will surely say: "Allah." Say: "All praise is for Allah." Yet most of them do not know.} [Surat Luqmān: 25] Allah Almighty also says: {Say: "Who provides for you from the heaven and earth? Or who owns [your] hearing and sight? Who brings forth the living from the dead and the dead from the living? Who controls all things?" They will say: "Allah." Say: "Do you not then fear Him? Such is Allah, your True Lord. What is beyond the truth except falsehood? So how could you be averted [from the truth]?"} [Surat Yūnus: 31-32] And Allah Almighty says: {If you ask them, "Who created the heavens and earth?" they will surely say: "The All-Mighty, the All-Knowing created them."} [Surat az-Zukhruf: 9]

Note:

Tawhīd Ar-Rubūbiyyah does not bring a person into the religion of Islam unless he embraces Tawhīd Al-’Ulūhiyyah (Allah's Oneness of divinity) along with it.

Questions and Exercises

Q1: Tawhīd Ar-Rubūbiyyah is to devote to Allah alone:

Worship.

His actions.

Q2: Tawhīd Ar-Rubūbiyyah is enough for an accountable person to enter the religion of Islam:

True.

False.

Q3: The verse that reads: {If you ask them who created the heavens and earth, they will surely say: "Allah." Say: "All praise is for Allah." Yet most of them do not know} [Surat Luqmān: 25] is a proof:

for the polytheists' acknowledgment of His oneness.

for the polytheists' acknowledgment of His lordship.

for the polytheists' acknowledgment of His divinity.

Lesson Four

Tawhīd of ’Ulūhiyyah (Divinity)

Lesson Elements: The lesson is composed of three elements:

First: The meaning of Tawhīd of ’Ulūhiyyah.

Second: Explaining the meaning of worship and its comprehensiveness.

Third: Immoderate reverence for the righteous people and its causes.

First element: The meaning of Tawhīd of ’Ulūhiyyah:

It is called Tawhīd of worship: It is to solely devote worship to Allah because He alone is worthy of worship, apart from anyone else, no matter how high their rank or status may be.

This is the Tawhīd with which the messengers came to their communities, for the messengers (peace be upon them) came to affirm the Tawhīd of Rubūbiyyah in which their communities had believed and to call them to Tawhīd of ’Ulūhiyyah, as Allah informs about them in His glorious Book. Speaking about Noah (Nūh) (peace be upon him), Allah Almighty says: {We sent Noah to his people [and he said]: "I am indeed a clear warner to you, that you worship none except Allah. I truly fear for you the punishment of a painful Day."} [Surat Hūd: 25-26] Speaking about Moses (Mūsa) (peace be upon him) and his debate with Pharaoh, Allah Almighty says: {Pharaoh said: "What is ‘the Lord of the worlds’?" Moses said: "The Lord of the heavens and earth and all that is between them, if only you had sure faith."} [Surat ash-Shu‘arā’: 23-24] And He says about Jesus (‘Īsa) (peace be upon him): {Indeed, Allah is my Lord and your Lord, so worship Him. This is the straight path.} [Surat Āl ‘Imrān: 51] Allah Almighty commanded His Prophet Muhammad (ﷺ) to say to the People of the Book: {Say: "O people of the Book, come to a common term between us and you, that we worship none but Allah and associate no partners with Him, and that we do not take one another as lords besides Allah." But if they turn away, say: "Bear witness that we are Muslims [submitting to Allah]."} [Surat Āl ‘Imrān: 64] Addressing all humankind, Allah Almighty says: {O people, worship your Lord, Who created you and those before you, so that you may become righteous.} [Surat al-Baqarah: 21]

Overall, the messengers were all sent for Tawhīd of ’Ulūhiyyah and to call their communities to devote worship to Allah alone and avoid the worship of false deities and idols. Allah Almighty says: {O people, worship your Lord, Who created you and those before you, so that you may become righteous.} [Surat al-Baqarah: 21] The call of every messenger to his people was heard, and the first thing they would hear was: {To the people of 'Ād, We sent their brother Hūd. He said: "O my people, worship Allah; you have no god other than Him. Will you not then fear Him?"} [Surat al-A‘rāf: 65]

Second element: Explaining the meaning of worship and its comprehensiveness:

Linguistically, ‘Ibādah (worship) means: humility and acquiescence. When we describe a path as 'Mu‘abbad', this means: paved.

In the Shariah, the meaning of worship, according to Shaykh al-Islam, is to obey Allah by complying with His commands conveyed by the messengers' tongues.

It is also said: Worship is a comprehensive term that refers to all that Allah loves and is pleased with, including words and deeds, inward and outward. So, a Muslim must sincerely devote all kinds of worship to his Lord and perform them in the manner laid down by the Messenger of Allah (ﷺ), in words or deeds.

Part of worship is to avoid all words and deeds, outward and inward, which are detestable to Allah.

Worship comprises of the following types:

You should know that worship comprises prayer, Tawāf (circumambulation of the Ka'bah), Hajj, fasting, vow, I'tikāf (retirement in the mosque), sacrifice, prostration, bowing, awe and fear from Allah, desire for Allah's reward, reliance upon Allah, seeking help from Allah, and hope for Allah's mercy, as well as other forms of worship which Allah Almighty legislated in His glorious Qur'an or the Messenger of Allah (ﷺ) legislated in his authentic Sunnah, in words or deeds. So, whoever devotes any of these to other than Allah becomes a polytheist. Allah Almighty says: {Whoever invokes another god besides Allah, for which he has no proof, his reckoning will be with his Lord. Indeed, the disbelievers will never succeed.} [Surat al-Mu’minūn: 117] And the verse that reads: {The mosques are for Allah alone, so do not supplicate anyone along with Allah.} [Surat al-Jinn: 18] "Anyone" refers to any created being, be he a messenger, an angel, or a righteous person.

Third element: Immoderate reverence for the righteous people and its causes:

Hence, we know that Shirk emerged among the children of Adam due to the immoderate reverence for the righteous people. Immoderate reverence means extreme extolment through words and beliefs. Therefore, Allah Almighty says: {O People of the Book, do not go to extremes in your religion and do not say about Allah but the truth. The Messiah, Jesus, son of Mary, was only a messenger of Allah and His Word that He bestowed upon Mary and a spirit from Him. So believe in Allah and His messengers and do not say "Three" [i.e., Trinity]. Cease; that is better for you. Indeed, Allah is the only One God. Glory be to Him, [far exalted is He] to have a son. To Him belongs all that is in the heavens and all that is on earth, and sufficient is Allah as a Disposer of Affairs.} [Surat an-Nisā’: 171] ‘Ā’ishah (may Allah be pleased with her) reported: As the Messenger of Allah (ﷺ) was about to breathe his last (Nazal) ([2]), he Tafiqa ([3]) (began) to draw his sheet upon his face, and when he felt uneasy, he would uncover his face and say in that very state: "May the curse of Allah be upon the Jews and the Christians, for they took the graves of their prophets as places of worship." He gave them a warning about what they had done. Had it not been for that, his grave would have been prominent, but it was feared to be taken as a place of worship. [Narrated by Al-Bukhāri and Muslim] () Nazal, i.e., the angel of death came down to him. () Tafiqa: It occurs in the verse that reads: {So he deluded them both with deception. When they tasted the tree, their private parts became visible to them, so they Tafiqa (began) to put together leaves of the Garden to cover themselves. Their Lord called them: "Did I not forbid you from that tree and tell you that Satan is your sworn enemy?"} [Surat al-A‘rāf: 22]

They showed immoderate reverence so much in their poetry and prose with the examples of this being too many to be counted. They went too far that they deemed it permissible to seek help from the Messenger (ﷺ) and the other righteous people regarding such matters in which help may only be sought from Allah; and they attributed to him knowledge of the unseen, to the extent that one of such extremists said: The Messenger (ﷺ) did not depart from the world until he knew all that happened and all that would happen, thus contradicting the clear statement of the Qur’an: {He alone has the keys of the unseen; no one knows them except Him. He knows what is in the land and sea. Not a leaf falls without His knowledge, nor a grain in the darkness of the earth, nor anything moist or dry, but is [written] in a Clear Record.} [Surat al-An‘ām: 59] Allah Almighty also says: {Indeed, Allah has the knowledge of the Hour. He sends down the rain and knows what is in the wombs. No soul knows what it will do tomorrow, nor does any soul know in which land it will die. Indeed, Allah is All-Knowing, All-Aware.} [Surat Luqmān: 34] Addressing His Messenger (ﷺ), Allah Almighty says: {Say: "I have no power to benefit or harm myself, except what Allah wills. If I had knowledge of the unseen, I would have acquired much good, and no evil would have touched me. I am only a warner and bearer of glad tidings for people who believe."} [Surat al-A‘rāf: 188] Allah Almighty also says: {Say: "No one in the heavens and earth has knowledge of the unseen except Allah." Nor do they know when they will be resurrected.} [Surat an-Naml: 65]

Questions and Exercises

Q1: The messengers were all sent:

For Tawhīd of ’Ulūhiyyah.

For Tawhīd of Rubūbiyyah.

For both of them.

Q2: In the Hadīth: "May the curse of Allah be upon the Jews and the Christians, for they took the graves of their prophets as places of worship." Our Messenger warns us?

Against immoderation, for it drags us to Shirk.

Against taking the graves as places of worship.

Both answers.

Q3: Tawhīd of ’Ulūhiyyah is:

Tawhīd of worship.

Attributing the creation to Allah alone.

Lesson Five

Tawhīd of the Names and Attributes

The lesson Elements: This lesson is composed of two elements:

First: The meaning of Tawhīd of the names and attributes.

Second: Key rules for understanding the names and attributes.

First element: The meaning of Tawhīd of the names and attributes:

Tawhīd of the names and attributes: It is to ascribe the names and attributes of Allah Almighty to Himself alone by affirming the names and attributes He established for Himself in His Book or through the tongue of His Messenger, without Tahrīf (distortion), Ta‘tīl (denial), Takyīf (asking how), or Tamthīl (likening).

Second element: Key rules for understanding the names and attributes:

Here are some key rules for understanding the names and attributes:

First rule: The names of Allah are excellent, and His attributes are sublime and perfect. Allah Almighty says: {Those who do not believe in the Hereafter have evil attributes, and Allah has the highest attributes, for He is the All-Mighty, the All-Wise.} [Surat an-Nahl: 60] Allah Almighty also says: {Allah has the Most Beautiful Names, so call upon Him by them, and leave those who deviate concerning His Names. They will be recompensed for what they used to do.} [Surat al-A‘rāf: 180]

Second rule: The names and attributes of Allah are Tawqīfi (determined by divine text); the Qur’an and the Sunnah are their sole references. They are not limited to a certain number. Rather, we have only known some of them. Allah Almighty says: {Say: "My Lord has forbidden shameful acts done openly or in secret, sinfulness, unjustified aggression, associating partners with Allah for which He has not sent down any authority, and saying about Allah that of which you have no knowledge."} [Surat al-A‘rāf: 33] Allah Almighty also says: {Do not follow that of which you have no knowledge. Indeed, the hearing, the sight, and the heart, all of them will be called to account.} [Surat al-Isrā’: 36] And in a Hadīth: "O Allah, I am Your slave, son of Your slave, son of Your female slave; my forelock is in Your Hand; Your command over me is forever executed, and Your decree over me is just. I ask You by every name belonging to You which You named Yourself with, or You revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You, that You make the Qur'an the life of my heart and the light of my breast, and departure for my sorrow and removal for my anxiety." [Narrated by Ahmad; its Isnād is Sahīh/Authentic]

Third rule: It is not permissible to liken the attributes of Allah Almighty to His creation or make comparisons, as Allah, the Exalted, says: {the Originator of the heavens and earth. He has given you spouses of your own kind and pairs of livestock, by which He causes you to multiply. There is nothing like unto Him; He is the All-Hearing, the All-Seeing.} [Surat ash-Shūra: 11] Allah Almighty also says: {So do not make comparisons to Allah. Indeed, Allah knows and you do not know.} [Surat an-Nahl: 74] It is also not permissible to deny any name or attribute of Allah that is mentioned in the Qur'an or the Sunnah, for this would be Shirk and negation of Allah's names and attributes, which entails distortion of the texts or denial of them along with underestimating Allah Almighty and likening Him to the imperfect creation.

Fourth rule: The meanings of Allah's names and attributes are well known, yet their nature is unknown; only Allah knows them. Allah Almighty says: {He knows all that is ahead of them and all that is behind them, but they do not encompass it with their knowledge.} [Surat Tā-ha: 110]

Fifth rule: When two beings have two similar names, this does not entail that they are similar. Indeed, Allah named Himself with names used for some of His creations, and He also described Himself with attributes that exist in some of His creations, like hearing and seeing. But the hearing is not like the hearing, and the seeing is not like the seeing.

Questions and Exercises

Q1: In the Hadīth: "I ask You by every name belonging to You which You named Yourself with, or You revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You." is a proof:

that the names of Allah Almighty are Tawqīfi.

that the names of Allah Almighty are discretionary; so, a person can use his reasoning and come up with a name that comprises every good meaning.

Q2: When two beings have two similar names, this does not entail that they are similar.

True.

False.

Q3: We should affirm that which Allah established for Himself:

Without Tashbīh (likening) or Ta‘tīl, yet Ta’wīl (allegorical interpretation) is permissible.

Without Tahrīf or Ta’tīl; and Takyīf is permissible, apart from Tamthīl.

Without Tahrīf, Ta’tīl, Takyīf, or Tamthīl.

Lesson Six

The Invalidators of Islam

Lesson Elements: The lesson is composed of two elements:

First: The ten invalidators of Islam.

Second: Is there a difference concerning these invalidators when someone is joking, serious, or fearful?

First element: The ten invalidators of Islam:

The most common invalidators of Islam are ten, and they are as follows:

First: Shirk in the worship of Allah; Allah Almighty says: {Allah does not forgive associating partners with Him, but forgives other than that to whom He wills; whoever associates partners with Allah has certainly gone far astray.} [Surat an-Nisā’: 116] Allah Almighty says: {They have certainly disbelieved, those who say: "Allah is the Messiah, son of Mary." But the Messiah said: "O Children of Israel, worship Allah, my Lord and your Lord." Whoever associates any partners with Allah, Allah has forbidden Paradise for him, and his abode will be the Fire. And the wrongdoers will have no helpers.} [Surat al-Mā’idah: 72] This includes supplication to the dead, seeking help from them, and making vows and offering sacrifices to them.

Second: When a person takes mediators between himself and Allah, supplicating them, asking them for intercession, and relying upon them. This is Kufr (disbelief) by consensus.

Third: If a person does not regard the polytheists as disbelievers, is doubtful about their Kufr, or deems their doctrine to be right, he becomes a disbeliever.

Fourth: If a person considers other guidance to be more perfect than that of the Prophet (ﷺ) or other judgment to be better than his judgment, like those who prefer the rule of false deities over his rule, he becomes a disbeliever.

Fifth: If a person hates anything of what the Messenger (ﷺ) came with, even if he complies with it, he becomes a disbeliever, as revealed by the verse that reads: {That is because they detest what Allah has sent down, so He rendered their deeds worthless} [Surat Muhammad: 9]; like the hypocrites.

Sixth: If a person mocks anything of the religion of the Messenger (ﷺ) or its reward or punishment, he becomes a disbeliever.

This is evidenced by the verses that read: {If you question them, they will surely say: "We were only indulging in idle talk and playing." Say: "Was it Allah, His verses and His Messenger that you were mocking?" Make no excuses; you have disbelieved after having believed. If We pardon some of you, We will punish others because they are wicked.} [Surat at-Tawbah: 65-66]

Seventh: Magic, including magic practiced for causing aversion and that for affection. Whoever practices it or approves of it becomes a disbeliever, as established by the verse that reads: {They followed what was recited by the devils during the kingdom of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels Hārūt and Mārūt in Babylon. But these two angels did not teach anyone without telling them: "We are only a test, so do not disbelieve." Yet they would learn from them what would cause separation between a man and his wife. But they could not harm anyone except by Allah’s permission. They would learn what harmed them and did not benefit them, although they already knew that whoever gets into it would not have any share in the Hereafter. How terrible was the price for which they sold themselves, if only they knew!} [Surat al-Baqarah: 102]

Eighth: Supporting the polytheists and helping them against the Muslims. This is established by the verse that reads: {O you who believe, do not take the Jews and Christians as allies; they are allies of one another. Whoever among you takes them as allies is indeed one of them. Allah does not guide the wrongdoers.} [Surat al-Mā’idah: 51]

Ninth: If a person holds that it is permissible for some people to abandon the Shariah of Muhammad (ﷺ), he becomes a disbeliever, given the verse that reads: {Anyone who seeks a religion other than Islam, never will it be accepted from him; and in the Hereafter he will be among the losers.} [Surat Āl ‘Imrān: 85]

Tenth: Turning away from the religion of Allah, not learning it or acting upon it. This is established by the verse that reads: {Who does greater wrong than one who is reminded of the verses of his Lord, then turns away from them? We will surely take vengeance upon the wicked.} [Surat as-Sajdah: 22]

Second element: Is there a difference concerning these invalidators when someone is joking, serious, or fearful?

There is no difference concerning all these invalidators when someone is joking, serious, or fearful, excluding those under compulsion, for Allah Almighty says: {Whoever disbelieves in Allah after having believed – except one who is compelled while his heart is firm in faith – but those who embrace disbelief willingly, upon them will be the wrath of Allah, and for them, there will be a great punishment.} [Surat an-Nahl: 106] All of them are the most serious and the most prevalent. So, a Muslim should beware of them and fear for himself from them. Many hypocrites hold these beliefs. If they are safe from worldly punishment because they are outwardly Muslims, they will still be in the lowest depth of Hellfire in the Hereafter. We seek refuge with Allah from things that entail His wrath and painful punishment.

Questions and Exercises

Q1: If a person holds that other rulings are better than the Prophet's rulings for this era because his rulings were only suitable for his era and the eras close to him:

He is a believer with a good intention.

He is a Fāsiq (defiantly disobedient) Muslim.

He is a disbeliever.

Q2: Allah Almighty says: {That is because they detest what Allah has sent down, so He rendered their deeds worthless.} [Surat Muhammad: 9] It is a proof for:

The Kufr of those who hate anything of what the Messenger (ﷺ) came with, provided that they fail to act according to it.

The Kufr of those who hate anything of what the Messenger (ﷺ) came with, even if they act according to it.

Q3: If a person mocks anything of the religion of the Messenger, jokingly.

He becomes a disbeliever.

He becomes a Fāsiq (defiantly disobedient), not a disbeliever.

Questions of the Exam

Q1: The verse that reads: {Whoever disbelieves in Allah after having believed – except one who is compelled while his heart is firm in faith – but those who embrace disbelief willingly, upon them will be the wrath of Allah, and for them there will be a great punishment} is a proof:

that there is no difference concerning those who engage in the invalidators of Tawhīd between someone joking, serious, or fearful.

that if a person engages in one of the invalidators of Tawhīd under compulsion, there is no blame on him, and he is a believer.

Q2: If a person holds that it is permissible for some people to abandon the Shariah of Muhammad:

He is a Fāsiq (defiantly disobedient) Muslim.

He is a disbeliever.

Q3: If a person fails to act according to the religion of Allah, turning away from it, but he often utters the two testimonies of faith, he is:

A disbeliever.

A Fāsiq (defiantly disobedient) Muslim.

Q4: The verse that reads: {O you who believe, do not take the Jews and Christians as allies; they are allies of one another. Whoever among you takes them as allies is indeed one of them. Allah does not guide the wrongdoers} is a proof for:

The Kufr of anyone who helps a polytheist fulfill some of his needs.

The Kufr of anyone who helps the polytheists against the Muslims.

Both answers.

Q5: Who approves of magic yet does not practice it:

He becomes a Fāsiq (defiantly disobedient), not a disbeliever.

He becomes a disbeliever.

Q6: He dies while engaged in one of the invalidators of Tawhīd:

His matter rests with Allah; if He wills, He may punish him, and if He wills, He may forgive him.

He will abide in Hellfire eternally.

Q7: If a person holds that other rulings are better than the Prophet's rulings for this era because his rulings were only suitable for his era and the eras close to him:

He is a believer with a good intention.

He is a Fāsiq (defiantly disobedient) Muslim.

He is a disbeliever.

Q8: Allah Almighty says: {That is because they detest what Allah has sent down, so He rendered their deeds worthless.} It is a proof for:

The Kufr of those who hate anything of what the Messenger (ﷺ) came with, provided that they fail to act according to it.

The Kufr of those who hate anything of what the Messenger (ﷺ) came with, even if they act according to it.

Q9: If a person mocks anything of the religion of the Messenger (ﷺ), jokingly.

He becomes a disbeliever.

He becomes a Fāsiq (defiantly disobedient), not a disbeliever.

Q10: He who seeks help in his supplication from one of the pious servants of Allah Almighty:

He does something good.

He becomes a disbeliever.

Q11: He who makes a vow to offer a sacrifice for a pious figure at his grave or in his house has become a disbeliever:

True.

False.

Q12: The meanings of the names are well known, and the nature of His attributes are:

Also well known.

Unknown.

Q13: Making comparisons to make it easier to understand the attributes of Allah is something recommended:

True.

False.

Q14: In the Hadīth: "I ask You by every name belonging to You which You named Yourself with, or You revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You." This Prophetic supplication is a proof:

that the names of Allah are Tawqīfi (determined by divine text).

that the names of Allah are not limited to a certain number.

Both answers.

Q15: The verse that reads: {Those who do not believe in the Hereafter have evil attributes, and Allah has the highest attributes, for He is the All-Mighty, the All-Wise} is a proof:

that the reference to the names of Allah Almighty is the Qur’an and the Sunnah.

that the names of Allah are excellent and His attributes are sublime and perfect.

Q16: Q2: When two beings have two similar names, this does not entail that they are similar.

True.

False.

Q17: We affirm what Allah established for Himself.

Without Tashbīh or Ta‘tīl, yet Ta’wīl is permissible.

Without Tahrīf or Ta’tīl; and Takyīf is permissible, apart from Tamthīl.

Without Tahrīf, Ta’tīl, Takyīf, or Tamthīl.

Q18: The messengers were all sent:

For Tawhīd of ’Ulūhiyyah (divinity).

For Tawhīd of Rubūbiyyah (lordship).

For both of them.

Q19: In the Hadīth: "May the curse of Allah be upon the Jews and the Christians, for they took the graves of their prophets as places of worship." Our Messenger warns us?:

Against immoderation, for it leads to Shirk.

Against taking the graves as places of worship.

Both answers.

Q20: Tawhīd of ’Ulūhiyyah is:

Tawhīd of worship.

Attributing the creation to Allah alone.

Q21: Saying "There is no god but Allah" is sufficient for entering Paradise, for it is the key to Paradise:

True.

False.

Q22: He (ﷺ) said: "The luckiest person to gain my intercession on the Day of Judgment is the one who says: There is no god but Allah."

Merely.

Sincerely from his heart.

Q23: He (ﷺ) said: "There are three things; whoever has them finds the sweetness of faith: To love Allah and His Messenger more than all else... and to hate to revert to Kufr as one hates to be thrown into the Fire."

and to disbelieve in what is worshiped apart from Allah.

and to love a person only for the sake of Allah.

Q24: The Prophet (ﷺ) said: "None of you believes until I become dearer to him...and than all people."

than himself.

than his father and children.

Q25: The verses that read: {Do people think once they say, "We believe," that they will be left without being put to the test? We certainly tested those who came before them. For Allah will surely make known those who are truthful and those who are liars} is a proof for one of the requirements of "There is no god but Allah", namely:

Knowing its meaning in a way that negates ignorance.

Accepting what this word entails with one's heart and tongue.

Saying it truthfully from one's heart.

Q26: The verse that reads: {Say: "If you love Allah, then follow me; Allah will love you and forgive you your sins: for Allah is All-Forgiving, Most Merciful"} is a proof for:

The obligation to follow him?

The obligation to believe him?

The obligation to love him?

Q27: Among our duties toward the Prophet (ﷺ), based on the Hadīth: "Whoever does any action that is not a part of this matter of ours, will have it rejected."

Refraining from offending him (ﷺ).

Worshiping Allah according to the Shariah he (ﷺ) laid down.

Believing him (ﷺ).

Q28: Invoking Allah's peace and blessings upon our Prophet (ﷺ) is:

One of our duties toward the Prophet (ﷺ).

One of the recommended deeds that bring us closer to Allah.

Q29: He (ﷺ) said: "I testify that there is no god but Allah and that I am the Messenger of Allah. No slave will meet Allah believing in these two without having doubt and be prevented from Paradise." This is a proof for one of the requirements of the word of Tawhīd, namely:

Accepting what this word entails with one's heart and tongue.

Certitude that negates doubt.

Acquiescence and submission to what is indicated by it.

Q30: The verse that reads: {for whenever it was said to them, "There is no god but Allah," they became arrogant} is a proof for:

The necessity that the heart has certain belief in it.

The obligation to accept what this word entails with one's heart and tongue.

The obligation to yield and submit to what is indicated by it.

Introduction

Praise be to Allah alone, and may the peace and blessings of Allah be upon the one after whom there is no prophet; to proceed:

Brothers, sisters, and the seekers of knowledge:

Assalāmu ‘alaykum wa rahmatullāh wa barakātuh (may the peace, mercy, and blessings of Allah be upon you); to proceed:

Welcome to the path of knowledge and sound belief. Here we convey to you glad tidings from the leader of the prophets and messengers (ﷺ), as he said: "Whoever follows a path in pursuit of knowledge, Allah will facilitate for him a path to Paradise." [Narrated by Muslim]

The Curriculum's General Objectives:

1. Defining the pillars of Imān (faith).

2. Belief in the unseen, which the pure Shariah told about.

3. Getting to know some of the deviant sects concerning creedal issues.

4. Responding with evidence and argument to refute the misconceptions of the deviant sects.

Lesson One

Foundations of the Islamic Creed

Lesson Elements: The lesson is composed of two elements:

First: The six pillars of Islam.

Second: The proofs from the Qur’an and the Sunnah for the pillars of Imān.

First element: The six pillars of Imān:

Islam, as previously noted, is a creed and a law. We have referred to some of its laws and mentioned the pillars that form the core of its laws.

As for the Islamic creed, it has six foundations, which are called the pillars of Imān, and they are as follows:

1. Belief in Allah.

2. Belief in the angels.

3. Belief in the scriptures.

4. Belief in the messengers.

5. Belief in the Last Day.

6. Belief in destiny, the pleasant and unpleasant aspects thereof.

Second element: The proofs from the Qur’an and the Sunnah for the pillars of Imān:

First: The noble Qur’an:

Allah Almighty says: {It is not righteousness to turn your faces towards the east or the west, but righteousness is to believe in Allah, the Last Day, the angels, the Scriptures, and the prophets.} [Surat al-Baqarah: 177]

Allah Almighty also says: {We have surely created everything in a determined measure. Our command is but a single word, which is fulfilled in the blink of an eye.} [Surat al-Qamar: 49-50]

Second: The Prophetic Sunnah:

'Umar ibn al-Khattāb reported: While we were sitting with the Messenger of Allah (ﷺ) one day, there appeared before us a man dressed in extremely white clothes and had very black hair. No traces of travel were visible on him, and none of us knew him. He came in and sat down in front of the Prophet (ﷺ), rested his knees against his knees, and placed his palms on his thighs. He said: "O Muhammad, tell me about Islam." The Messenger of Allah (ﷺ) said: "Islam is to testify that there is no god but Allah and that Muhammad is the Messenger of Allah, to establish prayer, to pay Zakah, to fast Ramadan, and to perform Hajj to the House if you can find a way thereto." He said: "You have spoken the truth." It surprised us that he asked him and, at the same time, affirmed his truthfulness. Then, he said: "Tell me about Imān." He said: "It is to believe in Allah, His angels, His books, His messengers, and the Last Day, and to believe in destiny, the pleasant and unpleasant aspects thereof." He said: "You have spoken the truth." He said: "Tell me about Ihsān." He said: "It is to worship Allah as if you see Him, for if you do not see Him, He sees you." He said: "Tell me about the Hour." He said: "The one questioned knows no more than the questioner about that." He said: "Then tell me about its signs." He said: "That the slave-girl will give birth to her mistress, and you will see the barefoot, naked, and destitute herdsmen competing in constructing lofty buildings." He said: Then, he departed. I stayed for a while, and then he said to me: "O 'Umar, do you know who the questioner was?" I said: "Allah and His Messenger know best." He said: "He was Gabriel (Jibrīl); he came to teach you your religion." [Narrated by Muslim (8)]

These six fundamentals were agreed upon by the messengers and the laws and revealed in the scriptures. No one has perfect Imān unless he believes in them, and whoever denies one of them has departed from Imān into Kufr.

Questions and Exercises

Q1: The verses that read: {We have surely created everything in a determined measure. Our command is but a single word, which is fulfilled in the blink of an eye} are a proof for one of the fundamentals of the creed, namely:

Belief in Allah.

Belief in the angels who come down with the decrees of Allah.

Belief in destiny.

Q2: The pillars of the Islamic creed:

Five.

Six.

Three.

Q3: In the Hadīth of Gabriel: "Then, he said: 'Tell me about Imān.' He said: 'It is to believe in Allah, His angels, His books, His messengers, and the Last Day...'"

And prayer.

And all of destiny.

And all of destiny, the pleasant and unpleasant aspects thereof.

Lesson Two

Belief in Allah

Lesson Elements: This lesson is composed of six elements:

First: Definition of belief in Allah and its signs.

Second: Belief in the existence of Allah and its signs.

Third: Belief in the lordship of Allah.

Fourth: Belief in the divinity of Allah.

Fifth: Belief in the names and attributes of Allah.

Sixth: The fruits of belief in Allah Almighty.

First element: Definition of belief in Allah and its signs:

Belief in Allah: It is to have faith and firm belief that Allah is the Lord, Possessor, and Creator of everything; that He alone is worthy of being worshiped; and that He is the One Who possesses the attributes of perfection exalted above any deficiency or defect - and to abide by that and act accordingly.

Second element: Belief in the existence of Allah and its signs:

* The existence of Allah Almighty is proven through four proofs: The Fitrah (natural disposition), reason, the Shariah, and perception.

1. Indication of the Fitrah for the existence of Allah Almighty: Indeed, every created being came to existence with a natural belief in his Creator without prior thinking or education. No one swerves from this Fitrah except one whose heart gets influenced by something that turns it away from it, as the Prophet (ﷺ) said: "No child is born except upon Fitrah, and then his parents make him a Jew, a Christian, or a Magian." [Narrated by Al-Bukhāri (1358) and Muslim (2658)]

2. Indication of the reason for the existence of Allah Almighty: These creatures, including the preceding and subsequent ones, must have a Creator Who brought them into existence. Indeed, no being can come into existence by itself or by chance. They were not created by none and did not create themselves. This intellectual proof is supported by the verse that reads: {Were they created by none, or were they the creators [of themselves]?} [Surat at-Tūr: 35]

3. Indication of the Shariah for the existence of Allah Almighty: All divine scriptures confirm that, and the just rulings contained therein, which serve people's interests, indicate that they have come from an All-Wise and All-Knowing Lord that serves His servants' interests.

Furthermore, the information contained in these books about future events, and whose veracity was attested to by reality, is proof that they have come from a Lord Who has the power to create what He has told about.

4. As for the indication of perception about the existence of Allah Almighty, this has two aspects:

First aspect: We hear and observe how Allah Almighty responds to those who supplicate and ask Him for relief from their distress in a way that categorically points to His existence. This is established by the Qur’an and the Sunnah, like the verse that reads: {And [remember] Noah, when he called out to Us before, so We responded to him.} [Surat al-Anbiyā’: 76] And the Sunnah contains the story of the Bedouin who entered the mosque on Friday and asked the Messenger (ﷺ) to supplicate Allah Almighty to send them rain. [Narrated by Al-Bukhāri (1013) and Muslim (897)]

Second aspect: The prophets' signs, which are called (miracles), and people watch or hear about, are conclusive proofs of the existence of the One Who sent them, namely Allah Almighty, for these matters are beyond the scope of humanity, and Allah Almighty caused them to happen in support of His messengers.

Examples of this include the following: Moses (peace be upon him) struck the sea, and so it parted, as revealed in the verse that reads: {Then We inspired Moses, "Strike the sea with your staff," so it parted, and each part became like a huge mountain.} [Surat ash-Shu‘arā’: 63] Jesus (peace be upon him) brought the dead back to life, as revealed in the verse that reads: {And [will send him as] a messenger to the Children of Israel: "I have come to you with a sign from your Lord that I make for you from clay the figure of a bird, then breathe into it, and it will become a bird by Allah's permission, and I heal the blind and the leper, and bring the dead to life by Allah's permission, and I inform you of what you eat and what you store in your houses. There is a sign in this for you, if you are believers."} [Surat Āl ‘Imrān: 49] The moon was split asunder for Muhammad (ﷺ). [Narrated by Al-Bukhāri (3637) and Muslim (2802)].

Third element: Belief in the lordship of Allah:

That is, He alone is the Lord, Who has no partner or supporter (Tawhīd Ar-Rubūbiyyah). The Lord: The One to Whom belong the creation, the dominion, and the command. Allah Almighty says: {Behold, His is the creation and the command.} [Surat al-A‘rāf: 54]

Fourth element: Belief in the divinity of Allah:

That is, He alone is the true God worthy of worship and has no partner (Tawhīd Al-’Ulūhiyyah). The God: The One Who is worshiped out of love and extolment. Allah Almighty says: {And your God is one God. None has the right to be worshiped except Him – the Most Compassionate, the Most Merciful.} [Surat al-Baqarah: 163]

Fifth element: Belief in the names and attributes of Allah:

That is to affirm the names and attributes Allah established for Himself in His Book or the Sunnah of His Messenger (ﷺ) in the way that befits Him, without Tahrīf (distortion), Ta‘tīl (denial), Takyīf (asking how), or Tamthīl (likening). Allah Almighty says: {Allah has the Most Beautiful Names.} [Surat al-A‘rāf: 180] Allah Almighty also says: {There is nothing like unto Him.} [Surat ash-Shūra: 11]

Sixth element: The fruits of belief in Allah Almighty:

Belief in Allah Almighty yields great fruits for the believer, including the following:

First: Actualizing the Tawhīd of Allah Almighty, and thus, he is not attached to anyone else in hope or fear and does not worship anyone other than Him.

Second: The complete love and extolment for Allah Almighty in accordance with His excellent names and sublime attributes.

Third: Actualizing the worship of Him by observing His commands and prohibitions.

Fourth: Happiness in worldly life and the Hereafter.

Questions and Exercises

Q1: The belief that He alone is the true God Who is worthy of worship and has no partner:

This is belief in the lordship of Allah.

This is belief in the divinity of Allah.

This is belief in the existence of Allah.

Q2: "The God" means:

The worshiped One.

The One worshiped out of love.

The One worshiped out of love and extolment.

Q3: Belief in the names and attributes of Allah Almighty is:

To affirm what Allah established for Himself in His Book or the Sunnah of His Messenger.

To establish every beautiful name that we see befitting Allah Almighty.

Lesson Three

Belief in the Angels

Lesson Elements: The lesson is composed of four elements:

First: Definition of belief in the angels.

Second: The traits of the angels.

Third: The requirements of belief in the angels.

Fourth: The fruits of belief in the angels.

First element: Definition of belief in the angels:

Belief in the angels: It is the firm belief that Allah has angels whom He created from light. He assigned them specific tasks and endowed them with absolute obedience to His commands and the power and capacity to execute them.

Second element: The traits of the angels:

An unseen realm, they are created beings and devout servants of Allah Almighty. They do not possess any characteristic of lordship or divinity. Allah Almighty says: {To Him belongs all those who are in the heavens and earth. Those [angels] who are with Him are not too proud to worship Him, nor do they ever grow weary. They glorify Him day and night tirelessly.} [Surat al-Anbiyā’: 19-20] There are too many to count; only Allah Almighty knows their number. It is authentically reported in the Two Sahīh Collections, in a Hadīth by Anas (may Allah be pleased with him) about the story of Al-Mi‘rāj (ascension to heaven), that the Prophet (ﷺ) was shown Al-Bayt Al-Ma‘mūr in heaven, and thereupon Gabriel said: "This is Al-Bayt Al-Ma'mūr, where seventy thousand angels pray daily, and when they come out, they never return to it." [Narrated by Al-Bukhāri (3207) and Muslim (164)]

Third element: The requirements of belief in the angels:

Belief in the angels includes four things:

First: Belief in their existence.

Second: Belief in those among them whose names are known to us, like Gabriel; and those whose names are unknown to us, we believe in them as a whole.

Third: Belief in their descriptions, which are known to us, like the description of Gabriel. The Prophet (ﷺ) informed that he saw him in his real form and that he had six hundred wings blocking the horizon.

An angel may transform into the form of a man by Allah's command, like Gabriel when Allah Almighty sent him to Mary (Mariyam), and he appeared before her in the form of a perfect human being, as revealed in Surat Mariyam, Verse (17), and when he came to the Prophet (ﷺ) in the form of a man as he was sitting with his Companions [Narrated by Muslim (8)]. Likewise, the angels Allah Almighty sent to Abraham (Ibrāhīm) and Lot (Lūt) were in the form of men, as revealed in Surat Hūd, Verses (77:81).

Fourth: Belief in what we know of their tasks which they undertake by the command of Allah Almighty, like glorifying and worshiping Him day and night, in a relentless manner. Some of them may be assigned with particular tasks, like Gabriel, the angel entrusted with the revelation of Allah Almighty, with which Allah sends him to the prophets and messengers.

And like Michael (Mikā’īl), who is assigned with rain and plants.

And Israfel (Isrāfīl) is assigned to blow the trumpet upon the coming of the Hour and the resurrection of creation.

And "Malak al-Maut" (the angel of death) is assigned to take the souls upon death.

And "Mālik", who is assigned with Hellfire; he is its gatekeeper.

And the angels entrusted with embryos in mothers’ wombs. When an embryo reaches four months of age in its mother’s womb, Allah sends an angel to it and orders him to write down its sustenance, lifetime, deeds, and whether it will be miserable or blissful.

And like the angels who are assigned with protecting the children of Adam.

And like the angels who are assigned to record people's deeds and write them down, Each person has two angels, one on his right side and the other on his left. And like the angels tasked with questioning the dead. After a person is put in his grave, two angels - Munkar and Nakīr - come and question him about his Lord, religion, and Prophet.

Fourth element: The fruits of belief in the angels:

Belief in the angels yields great fruits, such as the following:

First: Recognizing the greatness, power, and might of Allah Almighty, for the greatness of a created being is a sign of the greatness of its Creator.

Second: Showing gratitude to Allah Almighty for taking care of humankind, as He entrusted all those angels to protect them, record their deeds, and so on.

Third: Loving the angels for their worship of Allah Almighty.

Some deviant people deny that the angels are bodies, claiming that they are the powers of good latent in the created beings. With this claim, they belie the Book of Allah Almighty and the Sunnah of His Messenger (ﷺ), as well as the consensus among Muslims.

Allah Almighty says: {All praise be to Allah, the Originator of the heavens and earth, Who made the angels messengers with two, three, or four wings.} [Surat Fātir: 1]

Questions and Exercises

Q1: Allah created the angels from light.

True.

False.

Q2: The angels are an unseen realm.

True.

False.

Q3: Israfīl is entrusted with rain.

True.

False.

Lesson Four

The Jinn

Lesson Elements: The lesson is composed of two elements:

First: Definition of the Jinn and their nature.

Second: Examples of the Jinn having power over humans.

First element: Definition of the Jinn and their nature.

The Jinn are an unseen realm and were created from fire, and their creation preceded that of humans, as revealed in the verses that read: {We have created man from sounding clay, made of aging mud. And the jinn We created before that, from smokeless fire.} [Surat al-Hijr: 26-27]

They are accountable beings to whom the commands and prohibitions of Allah Almighty are addressed. So, there are believers among them and disbelievers, and they have good doers and sinners. {Among us are some who are righteous and some who are otherwise, for we follow divergent ways.} [Surat al-Jinn: 11] i.e., they fall under diverse groups and inclinations, just like humans. The disbelievers among them will enter Hellfire by consensus, and the believers will enter Paradise. Allah Almighty says: {For those who fear of standing before their Lord will be two Gardens. Then which of the favors of your Lord will you deny?} [Surat ar-Rahmān: 46-47]

Oppression is forbidden among them and among human beings, given the statement of Allah Almighty in the Qudsi Hadīth: "O My servants, I have forbidden oppression for Myself and made it forbidden amongst you; so, do not oppress one another." [Narrated by Muslim (2577)] Nonetheless, they sometimes transgress against humans, and humans sometimes transgress against them.

An aspect of the transgression of humans against them is when a person uses a bone or manure to cleanse himself after answering the call of nature. In a Hadīth in Sahīh Muslim, Ibn Mas‘ūd (may Allah be pleased with him) reported that the Jinn asked the Prophet (ﷺ) for food, and he said to them: "For you is each bone on which the name of Allah is mentioned. When it falls in your hand, it will have plenty of flesh, and each piece of dung is a fodder for your beasts." So, the Prophet (ﷺ) said: "Do not cleanse yourselves with these two, for they are the food of your brethren." [Narrated by Muslim (450)]

Second element: Examples of the Jinn overpowering humans.

The transgression of Jinn against human beings includes the following:

1. They exercise influence over them by whispering, which they throw into their hearts.

2. They scare humans and throw terror into their hearts, especially when man seeks refuge with them. Allah Almighty says: {And there were some men who used to seek refuge with some jinn, but they only increased them in burden.} [Surat al-Jinn: 6]

3. Jinn throws humans into epileptic fits and knock them down.

Epilepsy is of two types:

1. Epilepsy caused by Jinn.

2. Epilepsy from a physical disease.

Questions and Exercises

Q1: "The Jinn are all sinners, were created from fire, and will go to Hellfire"; this sentence is:

True.

False.

Q2: Jinn may put humans into epileptic fits and knock them down.

True.

False.

Q3: Jinn do not eat.

True.

False.

Lesson Five

Belief in the Scriptures

Lesson Elements: The lesson is composed of three elements:

First: Definition of belief in the scriptures.

Second: The requirements of belief in the scriptures.

Third: The fruits of belief in the scriptures.

First element: Definition of belief in the scriptures:

Belief in the scriptures: It is the firm belief that Allah has books which He sent down to His prophets and messengers, and the belief that the Qur’an superseded the preceding books and Allah preferred it with particular merits over the previous scriptures and that Allah did actually speak it, with its letters and voice.

Books here refer to the scriptures revealed by Allah Almighty to His messengers as a source of mercy and guidance for His servants so that they can attain bliss in this life and the Hereafter.

Second element: The requirements of belief in the scriptures:

Belief in the scriptures includes four things:

First: The belief that they were truly revealed by Allah.

Second: The belief in these books among them whose names are known to us, like the Qur’an, which was revealed to Muhammad (ﷺ), the Torah, revealed to Moses (peace be upon him), the Gospel, revealed to Jesus (peace be upon him), and the Psalms, which was revealed to David (Dāwūd) (peace be upon him). As for the books whose names are not known to us, we believe in them as a whole.

Third: Believing the authentic information contained therein, like the information revealed in the Qur’an and the information told by the previous scriptures that did not undergo alteration or distortion.

Fourth: Acting upon the rules of these books among them that were not superseded, with satisfaction and submission, whether we understand the wisdom behind them or not. All of the preceding scriptures were superseded by the noble Qur’an. Allah Almighty says: {We have revealed to you [O Prophet] the Book in truth, confirming the scriptures that came before it and as a criterion over them.} [Surat al-Mā’idah: 48] i.e., a judge over them.

Accordingly, it is not permissible to act upon any of the rules in the previous scriptures unless they are authentic and affirmed by the Qur’an.

Third element: The fruits of belief in the scriptures:

Belief in the scriptures yields great fruits, including:

First: Recognition that Allah Almighty cares about His servants, as He sent down a book for each community to guide them thereby.

Second: Knowing the wisdom of Allah Almighty in His Shariah, as He legislated for each community what suits their conditions. Allah Almighty says: {To each of you We have ordained a law and a way of life.} [Surat al-Mā’idah: 48]

Third: Showing gratitude for Allah's favor in this regard.

Questions and Exercises

Q1: What is meant by the books in which belief is obligatory?

The divine books which Allah sent down to His messengers.

The books which comprise extolment of Allah, even if they did not come from Allah Almighty.

Q2: Belief in the scriptures includes four things, such as:

Believing the authentic information contained therein.

Acting upon the rules of these books among them that were not superseded.

Knowing the wisdom of Allah Almighty in His Shariah.

Q3: The fruits of belief in the scriptures include:

The belief that they were truly revealed by Allah.

Recognition of Allah Almighty's care for His servants, as He sent down a book for each community to guide them thereby.

Lesson Six

Belief in the Messengers

Lesson Elements: The lesson is composed of four elements:

First: Definition of belief in the messengers.

Second: The characteristics of the messengers.

Third: The requirements of belief in the messengers.

Fourth: The fruits of belief in the messengers.

First element: Definition of belief in the messengers:

Belief in the messengers: It is the firm belief that Allah Almighty sent a messenger to each community to call them to worship Allah alone, with no partner, and disbelieve in those worshiped apart from Him; that they were all truthful, pious, and honest; and that they conveyed the message in a clear manner and established the argument of Allah against all humankind.

'Messengers' is the plural of 'messenger', which refers to a person sent to convey a message.

Messengers here refer to those individuals to whom Allah Almighty revealed legislation and ordered them to convey it to people.

The first Messenger was Noah and the last one was Muhammad (ﷺ). Allah, the Exalted, says: {We have sent revelation to you [O Prophet] just as We revealed to Noah and the prophets after him.} [Surat an-Nisā’: 163] In a Hadīth about the intercession, in "the Sahīh Al-Bukhāri Collection", Anas ibn Mālik (may Allah be pleased with him) reported that the Prophet (ﷺ) mentioned that the people would go to Adam and ask him to intercede for them, but he would excuse himself, saying: "Go to Noah, for he is the first Messenger Allah sent to the people of the world." And he reported the rest of the Hadīth. [Narrated by Al-Bukhāri (4476) and Muslim (193)] And about Muhammad (ﷺ), Allah Almighty says: {We have sent revelation to you [O Prophet] just as We revealed to Noah and the prophets after him.} [Surat an-Nisā’: 163]

There was no community to which Allah Almighty did not send a messenger with separate legislation or a prophet to whom the legislation of a previous messenger was revealed to revive it. Allah, the Exalted, says: {Indeed, We sent to every community a messenger, [saying]: "Worship Allah and shun false gods."} [Surat an-Nahl: 36]

Second element: The characteristics of the messengers:

The messengers are created human beings who possess nothing of the traits of lordship or divinity. Addressing His Prophet Muhammad (ﷺ), the master of all messengers and the noblest among them in the sight of Allah, Allah Almighty says: {Say: "I have no power to benefit or harm myself, except what Allah wills. If I had knowledge of the unseen, I would have acquired much good, and no evil would have touched me. I am only a warner and bearer of glad tidings for people who believe."} [Surat al-A‘rāf: 188]

They were humans with human traits, getting ill, dying, needing food and drink and so on. Describing his Lord, Prophet Abraham (peace be upon him) is quoted in the Qur’an as saying: {and when I am ill He heals me; and He will cause me to die and then bring me back to life.} [Surat ash-Shu‘arā’: 80-81] And Prophet Muhammad (ﷺ) said: "Verily, I am a human being like you and I forget as you forget. So, if I forget, remind me." [Narrated by Al-Bukhāri (401) and Muslim (572)]

At their highest status and in the context of praising them, Allah Almighty described them as slaves to Him. About Noah (peace be upon him), Allah, the Exalted, says: {He was indeed a grateful slave.} [Surat al-Isrā’: 3] And He says about Prophet Muhammad (ﷺ): {Blessed is the One Who has sent down the Criterion to His slave, so that he may be a warner to the worlds.} [Surat al-Furqān: 1] This also holds true for the rest of the prophets and messengers (peace be upon them).

Third element: The requirements of belief in the messengers:

* Belief in the messengers comprises four things:

First: Belief that their message was truly from Allah Almighty. Whoever disbelieves in the message of one of them has disbelieved in all of them, as indicated by the verse that reads: {The people of Noah rejected the messengers.} [Surat ash-Shu‘arā': 105] So, Allah considered them to have rejected all the messengers, although when they rejected him, there was no prophet other than him. Accordingly, the Christians who rejected Muhammad (ﷺ) and did not follow him have also rejected Jesus, son of Mary, and are not his followers either, especially since he gave them glad tidings about the coming of Muhammad (ﷺ), which has no other meaning than that he will be a messenger to them through whom Allah will save them from misguidance and guide them to a straight path.

Second: Belief in those of them whose names are known to us, such as: Muhammad, Abraham, Moses, Jesus, and Noah. Those five are the Messengers with firm resolve. Allah Almighty says: {And [remember] when We took from the prophets their covenant and from you [O Prophet], and from Noah, Abraham, Moses, and Jesus, son of Mary.} [Surat al-Ahzāb: 7] As for those whose names are unknown to us, we believe in them as a whole. Allah Almighty says: {We have sent messengers before you; of them are some whose stories We have told you, and some We have not.} [Surat Ghāfir: 78]

Third: Believing the authentic information about them.

Fourth: Acting upon the Shariah brought with the one of them who was sent to us, namely the final Prophet, Muhammad (ﷺ), who was sent to all humankind. Allah, the Exalted, says: {But no, by your Lord, they will not believe until they accept you [O Prophet] as a judge in their disputes and find no discomfort within their hearts about your judgments, but accept them wholeheartedly.} [Surat an-Nisā’: 65]

Fourth element: The fruits of belief in the messengers:

Belief in the messengers yields great fruits, such as the following:

First: Recognizing the mercy and care Allah Almighty shows to His servants, as He sent the messengers to them to guide them to the straight path and illustrate to them how to worship their Lord. Human minds cannot reach this knowledge by themselves.

Second: Showing gratitude to Allah Almighty for this great blessing.

Third: Loving, revering, and praising the messengers in a befitting manner, for they are the messengers of Allah Almighty and because they worshiped Him, conveyed His message, and gave sincere advice to His servants.

Stubborn people denied their messengers on the grounds that the messengers of Allah Almighty should not be humans. Allah, the Exalted, mentions this claim and disproves it, saying: {Nothing prevented people from believing when guidance came to them except that they said: "Has Allah sent a human as a messenger?" Say: "If there had been angels walking on earth peacefully, We would have certainly sent down to them from the heaven an angel as a messenger."} [Surat al-Isrā’: 94-95]

Questions and Exercises

Q1: The messengers were not affected by human traits, like illness and need.

True.

False.

Q2: One of the requirements of belief in the messengers:

Showing gratitude to Allah Almighty for this great blessing.

Believing the authentic information about them.

Q3: One of the fruits of belief in the messengers is:

Recognizing the mercy and care Allah Almighty shows to His servants.

Belief in those of them whose names are known to us.

Lesson Seven

Belief in the Last Day and its Requirements

Lesson Elements: The lesson is composed of two elements:

First: Definition of belief in the Last Day.

Second: The requirements of belief in the Last Day.

First element: Definition of belief in the Last Day:

It is the firm belief in all that Allah Almighty informs in His Book and the Messenger (ﷺ) stated in his Sunnah, pertaining to what happens after death, including the trial in the grave and the punishment and bliss therein, the resurrection, the gathering, the scrolls, the reckoning, the scale, the cistern, the Sirāt (the Bridge), the intercession, and Paradise and Hellfire and what Allah Almighty prepared for the dwellers of both of them, as well as the minor and major portents of the Hour that will emerge before it comes.

The Last Day: It is the Day of Judgment when the people will be resurrected for reckoning and recompense. It was called as such because there will be no day after it, as the people of Paradise will settle in their dwellings and the people of Hellfire will settle in their dwellings.

Second element: The requirements of belief in the Last Day:

Belief in the Last Day comprises three things:

First: Belief in the resurrection, which gives life to the dead when the Trumpet is blown for the second time. Then, the people will rise, naked, barefooted, and uncircumcised, before the Lord of the worlds. Allah Almighty says: {Just as We originated the first creation, so We will bring it back. That is Our binding promise, which We will surely do.} [Surat al-Anbiyā’: 104] Resurrection is a firm truth established by the Qur’an and the Sunnah, as well as the consensus among Muslims. Allah, the Exalted, says: {Then, after that you will surely die, then on the Day of Resurrection, you will surely be resurrected.} [Surat al-Mu’minūn: 15-16] ِAnd the Prophet (ﷺ) said: "People will be gathered on the Day of Judgment, barefooted, naked, and uncircumcised." [Narrated by Al-Bukhāri (6527) and Muslim (2859)]

Muslims unanimously agree on the truth of this day, which is entailed by wisdom, as Allah Almighty makes an appointment for His servants when He will recompense them over the duties He ordained upon them through His messengers. Allah Almighty says: {Did you think that We created you with no purpose and that you would not be brought back to Us?} And addressing His Prophet, He says: {Indeed, the One Who has ordained for you the Qur’an will bring you back home.} [Surat al-Qasas: 85]

Second: Belief in reckoning and recompense. Everyone will be held accountable for their deeds and recompensed accordingly, as established by the Qur’an and the Sunnah, as well as the consensus among Muslims. Allah Almighty says: {Indeed, to Us is their return, then it is for Us to call them to account.} [Surat al-Ghāshiyah: 25-26]

Ibn ‘Umar (may Allah be pleased with him) reported that the Prophet (ﷺ) said: "Allah will bring the believer near Him and put him under His shelter and screen, and will ask him: 'Did you commit such and such sin?' He will say: 'Yes, my Lord.' When He will make him confess his sins and will think that he is ruined, Allah will say: 'I did screen your sins in the world and I forgive them for you today.' Then, he will be given the book of his good deeds. As for the disbelievers and hypocrites, the witnesses will say: ['These are the people who lied about their Lord.']" [Narrated by Al-Bukhāri (2441) and Muslim (2768)]

Muslims unanimously agree that the people will face reckoning and recompense for their deeds, which is the call of wisdom.

Third: Belief in Paradise and Hellfire and that they both will be the eternal abode for the creation. Paradise is the abode of bliss that Allah Almighty has prepared for the righteous believers, who believe in what He obligated them to believe in, and who obey Allah and His Messenger and are sincerely devoted to Him, and they follow His Messenger. Paradise contains such forms of bliss that "no eye has seen, no ear has heard, and no human mind has imagined." Allah Almighty says: {As for those who believe and do righteous deeds – it is they who are the best of creatures. Their reward with their Lord is Gardens of Eternity under which rivers flow, abiding therein forever. Allah is pleased with them, and they are pleased with Him. This is for those who fear their Lord.} [Surat al-Bayyinah: 7-8] Allah Almighty also says: {No soul knows what delights are kept hidden for them as a reward for what they used to do.} [Surat as-Sajdah: 17]

As for Hellfire, it is the abode of punishment that Allah Almighty has prepared for the wrongful disbelievers, who disbelieve in Him and disobey His messengers. Hellfire contains forms of unimaginable punishment and torture. Allah, the Exalted, says: {and fear the Fire prepared for the disbelievers.} [Surat Āl ‘Imrān: 131] And He says: {We have prepared for the wrongdoers a Fire which will encompass them like the walls. If they cry for relief, they will be relieved with water like boiling oil that will scald their faces. What a terrible drink, and what a terrible resting place!} [Surat al-Kahf: 29]

Questions and Exercises

Q1: One of the requirements of belief in the Last Day is:

Belief in Paradise and Hellfire and that they will be the eternal abode for the creation.

Belief in the reckoning and recompense.

Both answers.

Q2: The verse that reads: {Did you think that We created you with no purpose and that you would not be brought back to Us?} is a proof for:

The resurrection and bringing the dead back to life.

The reckoning and recompense.

Belief in Paradise and Hellfire.

Q3: The verses that read: {Indeed, to Us is their return, then it is for Us to call them to account} are proof of both the resurrection and recompense.

True.

False.

Lesson Eight

The Fruits of Belief in the Last Day

Lesson Elements: The lesson is composed of two elements:

First: The fruits of belief in the Last Day.

Second: Examples of those who deny the resurrection and responding to their misconceptions by the Shariah and reason.

First element: The fruits of belief in the Last Day.

Belief in the Last Day yields great fruits, such as the following:

First: The desire and keenness to do good in pursuit of the reward on that Day.

Second: Being fearful of doing sins or being satisfied therewith, out of fear from the punishment on that Day.

Third: Providing solace to the believer who undergoes worldly loss through the hope of attaining bliss and good rewards in the Hereafter.