* Note: The test answers are based on that which we’ve covered in this class series.
26. The proof for this statement is in Qur’an (47:19)
27. The 8 points that lead to the knowledge of La Illaha Illallaah are:
1. Contemplating over the Names and Attributes of Allaah
2. Knowing that Allaah is singled out in the arranging of the affairs of creation
3. Having knowledge that Allaah is singled out in bestowing of the bounties, which are outward and inward, that which is connected to one’s deen and one’s dunyah.
4. That which we see and hear of ,of the reward of those who established tawheed, from the awliya of Allaah.
5. Having knowledge of the descriptions of that which is worshipped along side and taken as deities and how they are deficient.
6. That the books of Allaah are all agreed upon La illaha Illallaah.
7. That the elite from the creation (who are the most complete from creation in the matter of character and intellect) are the Messengers, The Prophets and the Scholars, they all bore witness to La Illaha Illallaah
8. That which Allaah has established from the proofs and evidences in His creation which indicates His tawheed.
28. The levels of certainty are:
1. Knowledge of certainty (Ilm ul Yaqeen)
2. Sight of certainty (Iyn ul Yaqeen)
3. Taste of certainty (or Truth of certainty, Haqq ul Yaqeen)
29. The proofs for the levels of certainty are:
1. Knowledge of certainty (Takathur:5)
2. Sight of certainty (Takathur:7)
3. Taste or Truth of certainty (Waqi’ah:95)
30. The 4 ways a Muslim can apostate from Islaam are:
1. A Creed or belief that one holds which will invalidate one’s faith.
2. A Statement that on makes with his tongue.
3. An Action which is done that can cause a Muslim to apostate.
4. The matter of doubt.
31. An example for #1 is: If a person was to believe after believing that none has the right to be worshipped besides Allaah, that someone along with Allaah created along with Allaah.
An example for #2 is: If a person curses Allaah, or curses the Messenger of Allaah.
An example for #3 is: If a person supplicates to the dead or do something foul to the Qur’an.
An example for #4 is: Someone having doubt on whether the Prophet Muhammad (SalAllaahu alaihe wa sallam) is the last Messenger or not after believing that he is.
32. The meaning of Shirk (best mentioned by the Ulema) is making other than Allaah equal with Allaah in those matters which are specifically for Allaah.
33. There are two categories of Shirk (that we covered in this class)
34. The differences between the categories is that the major shirk (Akbar) expels the person from the fold of al-Islam whereas the minor shirk (Asghar) does not. The major shirk invalidates all of the person’s actions, even the actions done sincerely for Allaah (Subhana wa at ala) incorrectly whereas the minor shirk only invalidates the action that is present. Also, the one who dies upon major shirk will be punished in the hellfire forever, whereas (according to some of the Ulema) the one who dies upon minor shirk will enter into the hellfire, but they will eventually come out and Allaah knows best.
35. The two categories of Nifaaq are:
1. Hypocrisy of Creed (Nifaaqul It‘ikhadi, which is the greater form)
2. Hypocrisy of Action (Nifaaqul Amali, which is the lesser form)
36. The difference between the two categories of Nifaaq are that in Nifaaqul It’ikhadi (major) this person in reality is a disbeliever with Allah (Subhana wa at ala) and this person will be in the lowest depths of the hellfire if they die upon it and Nifaaqul Amali (minor or lesser) does not exit an individual from the fold of Islam but can lead a person to the greater form of hypocrisy.
37. Nifaaq appeared amongst this ummah after the hijrah of The Prophet (SalAllaahu alaihe wa sallam) from Mecca to Medina after Badr (as mentioned by the Ulema).
38. No. This Ummah is not the first to experience nifaaq rather nifaaq was present amongst the previous nations. The proof for this is in Qur’an (66:10) regarding the wife of Nuh and the wife of Lut where Allaah states: “Allaah sets forth an example for those who disbelieve: the wife of Nuh and the wife of Lut. They were under two of our righteous slaves, but they both betrayed them (their husbands by rejecting their doctrine). So they (Nuh and Lut) availed them (their respective wives) not against Allaah and it was said: “Enter the Fire along with those who enter!””
We covered that Shaykhul Islam Ibn Taymiyyah (rahimhuallaah) covered a very important point that the betrayal was not in the wives being in beds with other men rather the betrayal was in the religion (deen) by outwardly displaying that they were with their husbands upon the same deen but in reality they were with their people upon kuffir (disbelief). And that which establishes this is that which Allaah (subhana wa at ala) mentioned in (51:35-36): (35) “So We brought out from therein the believers.” (36) “But We found not there any house of the Muslims except one [Lut and his two daughters].”
Shaykhul Islam Ibn Taymiyyah (rahimhuallaah) mentioned that when Allaah (Subhana wa at ala) describes a house, he describes it as a Muslim home, but when it came to Him mentioning those who were saved, only the believers were saved. And that indicates that the wife of Lut outwardly displayed to be a Muslim, so therefore the house is a Muslim home, but when it came to those who were saved, she was not saved because she was not a believer. Showing that she outwardly displayed Islam but in her heart there was kuffir (disbelief) which is greater form of hypocrisy and Allaah knows best.
39. The five characteristics of Nifaaq are:
1. Whenever he speaks, he tells lies
2. Whenever he promises, he always breaks it (his promise)
3. If trusted, he proves to be dishonest.
4. Whenever he quarrels, he behaves in a very evil, insulting manner.
5. Whenever he makes a covenant, he proves himself treacherous.
40. The categories of people are(3):
1. The Believer
2. The Disbeliever
3. The Hypocrites
41. The principle that we covered regarding the affair of the heart is that the affairs of the heart are left to Allaah (Subhana wa at ala) and no one knows them. Even if the out ward strongly indicates something, it is to left to Allaah alone.
42. The areas where Sidq (truthfulness) is supposed to be in the life of a Muslim is in our speech, actions and most importantly our creed.
43. When you look at the condition of Ikhlaas, it negates shirk. So when one says La Illaha IllAllaah, he has to say this for the sake of Allaah (Subhana wa at ala). When you look at the condition of Sidq, it negates the lie, meaning from the tongue the person is saying the truth (being truthful in the statement of La Illaha IllAllaah). So Ikhlaas negates Shirk and Sidq negates the lie.
44. Prior to the Hijrah of The Prophet (SalAllaahu alaihe wa sallam) from Mecca to Medina, the Muslims were in a state of weakness and being oppressed. There was no worldly gain for one to obtained in being a Muslim in Mecca. So the Scholars mentioned that those who believed (in Mecca) were truly believers because there was no dunya for one to obtain because the Muslims were in a state of weakness.
45. The 2 Categories of the miracles of the Prophet (mentioned by Shaykhul Islam Ibn Taymiyyah) are:
1. El Ayahtus Ihsiya (Tangible)
2. El Ayahtu Akhaliyah (Intellectual)
46. The examples for the “Tangible miracles” of The Prophet are (3):
1. The miracles that Allaah cause to take place by The Prophet’s hands, outside of his physical being.
2. That which was witnessed by his physical being and image which was an indication of his prophet hood (the seal of prophet hood)
3. That which is in The Prophet’s characteristics like truthfulness, trustworthiness and the likes.
The examples for the “Intellectual signs (miracles) of The Prophet are (6):
1. He’s from a tribe and not the people of knowledge
2. 40 years of age passed that he didn’t inform the people of his prophet hood.
3. His patience and forbearance in conveying the message.
4. All of The Prophet’s supplications were answered.
5. The glad tidings of his coming came are in previous scriptures.
6. He conveyed information about the unseen which testifies his prophet hood as this information could have only come from Allah (subhana wa at ala).
47. From what we’ve covered, the differences between a test and a punishment depends on the individual who is experiencing the calamity or the affair. Allaah (Subhana wa at ala) put test upon the people to raise their level and a punishment is sent down because of that which the people indulged in with disobedience to Allaah.
48. From the statement of Shaykh Saalih Ali Shaykh he mentioned that in general it is not permissible for one to say that a Muslim is being punished because it is not known what the case is of this Muslim.
49. One can determine whether their trial is actually a punishment by if they are people who oppose the commandments of Allaah. If they are upon obedience or disobedience to Allaah (Subhana wa at ala). If the person is obedient to the commandments of Allaah, then the calamity is a test. If the person is upon disobedience to Allaah, then the person can consider that which has befallen him/her as a punishment.
50. The ones most severely tested by Allaah are The Prophets and Messengers. Then after them are The Righteous, then those who are like them and those who are like them.
If there are any mistakes that I have made in relaying these answers in text form please forgive me.
These classes by our brother Abu Yusuf Khaleefah are on Paltalk (religion>Islam>What is Islam1) on Wednesdays and Sundays @ 9pm est
May Allaah grant us all tawfeeq in learning this beautiful deen ul Islam and to implement that which we learn, Ameen.
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