Student Etiquettes

1. Constantly remind yourself to have sincerity for Allah (Subhaanahu wa Taaala).

2. Whenever you learn something fantastic and amazing, make sure you write it
down and thank Allah (Subhaanahu wa Taaala) for giving you that knowledge.
3. Remember to respect your teacher. Always address them as Shaykh or
Ustaadh only. It is offensive to call upon them only by their first names.
Elevating your teacher is part of elevating knowledge.
4. Be patient if you see from your teacher that which you do not like.
5. Write down detailed points on the blank side of the notes. On the space to the
right of the text, write down single sentence points of benefit from the
corresponding text.
6. Think deeply before writing. Understanding is of paramount importance. Aim to
write down what you understand in your own words and not verbatim of the
Shaykhs explanation.
7. Please remember to switch off your mobile(s) and any transmitting devices.
8. Please do not speak or ask any question whilst the Shaykh is explaining as it will
disrupt his train of thought. This is Vital!
9. Keep your questions for the Q&A times in every hour. You will be given the
opportunity to verbalise your question or to write it on a card and hand it into a
volunteer.
10.

The manner of asking a question is to first thank the Shaykh or make dua for him
and then ask the question. For example, in the following manner: Jazakallaahu
Khayr Ya Shaykh, I have a question...

11.

Students must try their best to be on time. Please do not extend the break to
longer than the allocated time.

12.

Food is not allowed in the class. Please do not eat when the Shaykh is explaining.

13.

If you have any administrative or other non-academic questions about the class
then please speak to one of the organisers in the allocated break times.

Student Name: ______________________________________________________

Sessions Timetable
Sunday 3rd March 2013
11:15 am 12 pm

Session 1 -

Introduction Aqeedah

Break 15mins
12:15 pm 13:00 pm

Session 2 -

Tawheed and Ittibaa

Absolute Monotheism and Following the
Messenger

Break Dhuhr Salah

13:20 pm - 14:00 pm

Session 3 Allahs Perfect Names &

Attributes

Lunch 30mins
14:30 pm 15:15 pm
Break Asr Salah
15:45 pm 16:20 pm

Session 4 Deviancy in Aqeedah

Session 5 Moving Forward
Applying the Knowledge in our lives

16:20 pm - Close

Final Q&A

Contents
Session 1: An Introduction to Aqeedah ................................................................................................ 5
What is Aqeedah? .................................................................................................................................. 5
The Meaning of Aqeedah according to the Language of the Arabs ...................................................... 5
The Meaning of Aqeedah in the Religion of Islm ................................................................................. 5
Examples of Aqeedah............................................................................................................................. 6
Aqeedah Does Not Stop in the Heart, it Starts From It.......................................................................... 6
The Importance of Aqeedah .................................................................................................................. 6
The Sources of Our Aqeedah ................................................................................................................. 7
A History of How Aqeedah was Recorded ............................................................................................. 7
Differences of Opinion in Aqeedah ........................................................................................................ 7
Taqleed in Aqeedah ............................................................................................................................... 8
Session 2: Tawheed and Ittibaa Absolute Monotheism and Following the Messenger ................ 9
Introduction ............................................................................................................................................ 9
Tawheed.................................................................................................................................................. 9
Laa Ilaaha il-Allah The Statement of Tawheed..................................................................................... 9
Putting This in Context The Beliefs of Quraysh Before Islam............................................................. 10
Breaking Down the Words .................................................................................................................... 11
The Meaning of Ilaah ............................................................................................................................ 11
The Two Parts of Laa ilaaha il-Allah ...................................................................................................... 12
Further Notes on the Meaning of Laa Ilaaha il-Allah ............................................................................ 12
The Conditions of Laa Ilaaha il-Allah ..................................................................................................... 13
What is Worship? .................................................................................................................................. 13
Shirk: The Opposite of Tawheed ........................................................................................................... 14
Ittibaa ................................................................................................................................................... 14
Muhammadun Rasool-ullaah The Statement of Ittibaa ................................................................... 14
Bidah: The Opposite of Ittibaa ............................................................................................................ 15
Session 3: Allahs Perfect Names and Attributes ................................................................................ 16
The virtues of knowing Allahs names & attributes .............................................................................. 16
The basic principles ............................................................................................................................... 17
The statement of Imaam Maalik ........................................................................................................... 17
Principles that relate to Allahs names ................................................................................................. 18
All of Allahs names are the pinnacle of perfection .............................................................................. 18

Allahs names are both names and attributes ...................................................................................... 18

The proof for rule no.2.......................................................................................................................... 18
Allahs names are taken as they come, there is no place for the intellect when discussing them ...... 19
Allahs names do not have a fixed number........................................................................................... 19
Deviation with regard to Allahs names is of different types: ............................................................. 19
Principles that relate to Allahs attributes ............................................................................................ 20
All of Allahs attributes are the pinnacle of perfection......................................................................... 20
There are more attributes than names ................................................................................................ 20
Allahs attributes are of two types ....................................................................................................... 20
Those attributes which Allah and His Messenger affirmed for Him ..................................................... 20
Those attributes which we affirm for Allah are of two types: ............................................................. 21
Two great sins must be avoided with regard to allahs attributes: ...................................................... 21
Allahs attributes are taken as they come .......................................................................................... 21
Principles that relate to the proofs for Allahs names & attributes ..................................................... 21
There are only two ways of affirming allahs names & attributes: The Quraan & the Sunnah .......... 21
Words with ambiguous meanings ........................................................................................................ 21
It is obligatory to understand Allahs names & attributes by their apparent meaning ........................ 22
The meaning of Allahs names & attributes have two aspects:............................................................ 22
Misguidance with regard to Allah's names & attributes ...................................................................... 22
Every person who compares Allah to his creation has denied an aspect of Allahs names & attributes,
and vice-versa ....................................................................................................................................... 22
Session 4 Deviancy in Aqeedah ................................................................................................ 23
Introduction .......................................................................................................................................... 23
A History of Deviancy in Aqeedah........................................................................................................ 23
Session 5 Moving Forward: Applying the knowledge in our lives .................................................... 24

Session 1: An Introduction to Aqeedah

What is Aqeedah?
Whenever we explain Islamic terminology, we are concerned with two things:

The meaning of the word in the language of the Arabs.

The meaning of the word in the religion of Islm.

The Meaning of Aqeedah according to the Language of the Arabs

From the root aqada ( )which conveys the following meanings:

to tie something firmly

to become hard and strong

to hold on to something tight

to take or grasp something

to be certain about something

to affirm something with conviction

Some of the words that come from the same root:

uqad knots

taqeed determination

itiqaad firm beliefs and convictions

The Meaning of Aqeedah in the Religion of Islm

Unlike some other words in Islm, aqeedah doesnt have a meaning that is any different to the
meaning in the Arabic language, so we are talking about those beliefs that we grab and hold to;
things that we remain firm and strong upon; things that we tie ourselves to and link ourselves to. In
English, we call aqeedah creed, fundamental beliefs, core beliefs, and so on.

Here are some definitions for aqeedah in Islm:

The six pillars of faith: to believe in Allh, His angels, His books, His messengers, the Last Day,
and to believe in predesintation the good and the bad [incomplete].

The six pillars of faith mentioned above, in addition to our belief about the companions
[incomplete].

Those matters which are believed in, with certainty and conviction, in your heart and soul.
They are not tainted with any doubt or uncertainty.

Those matters which are known from the Quraan and sound ahaadeeth, and which the
Muslim must believe in his heart, in acknowledgement of the truth of Allaah and His
Messenger.

Examples of Aqeedah

The six pillars of faith: to believe in Allh, His angels, His books, His messengers, the Last Day,
and to believe in predesintation the good and the bad.

Our belief about the companions and their status in Islm

Our belief about obedience to those in authority.

Aqeedah Does Not Stop in the Heart, it Starts From It

Indeed, in the body there is a piece of flesh, if it is upright, the whole body will be upright, and if it is
corrupt, the whole body will be corrupt Indeed, it is the heart.

The Importance of Aqeedah

It defines you as a Muslim.

The messengers all began by teaching it.

o This was the action of all of the messengers, and there was no difference between
them in teaching it. This is why we describe all of the prophets as being Muslim.
o

The Messenger of Allh (may the peace and blessings of Allh be upon him) spent 13
years in Makkah, and for the majority of that time he spent his time focusing on
purifying the beliefs of the people; Look at the Makkan surahs of the Quran.

The majority of the Quran was revealed regarding matters of aqeedah.

The Sources of Our Aqeedah

We get our aqeedah from three sources:

The Quran

The Authentic Sunnah (the sayings, actions, approval, and description of the Prophet may
the peace and blessings of Allah be upon him)

Consensus (ijmaa)
o

This requires some explanation, and has some conditions.

Essentially, the agreement of the scholars of a particular time on a specific issue,

providing that it does not contradict a previous established consensus.

Consensus needs to be proven it is not just a claim.

A History of How Aqeedah was Recorded

Began as individual hadith and statements of the companions.

These hadith were collected, along with other hadith, in the likes of Saheeh al-Bukhari and
Saheeh Muslim.

Along with the collections of hadith, books started to be written about the general aqeedah
of Islam.

Refutations of misguidance in aqeedah also appeared.

In the later years, books appeared about very specific issues of aqeedah.

These books continue to be written for many reasons, including responding to the mistakes
found in a particular community, responding to the appearance of new groups, summarizing
and explaining classical works, and so on.

Differences of Opinion in Aqeedah

The companions had almost no difference of opinion in aqeedah for two reasons:

Their access to the Messenger of Allah (may the peace and blessings of Allah be upon him),
and the fact that revelation was still being revealed at the time.

The fact that there was little or no deviancy in their time; what little issues did exist normally
came from the Jews, affirming or rejecting some of the beliefs they held.

As Islam expanded, two things happened:

The exposure of the Muslims to other religions and beliefs, including their exposure to Greek
philosophy.

There was less access to knowledge as the size of the Islamic empire grew, and the
companions became less in number.

Taqleed in Aqeedah
Taqleed is the act of following the opinion of someone else, without examining the reasoning behind
the opinion, i.e., taking someone elses opinion blindly.
Taqleed is allowed in matters of fiqh, with certain conditions.
Taqleed is not allowed in aqeedah. This can be seen from a number of points:

Allah criticizes those who attribute their belief to their fathers and others

And when it is said to them, "Come to what Allah has revealed and to the Messenger," they say, "Sufficient for
us is that upon which we found our fathers." Even though their fathers knew nothing, nor were they guided?. O
you who have believed, upon you is [responsibility for] yourselves. Those who have gone astray will not harm
you when you have been guided. To Allah is you return all together; then He will inform you of what you used
to do (5:104-5)
And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about
all those [one] will be questioned. (17:36)
When he said to his father and his people, "What are these statues to which you are devoted?" They said, "We
found our fathers worshippers of them." He said, "You were certainly, you and your fathers, in manifest error."
(21:52-54)
Rather, they say, "Indeed, we found our fathers upon a religion, and we are in their footsteps [rightly] guided."
And similarly, We did not send before you any warner into a city except that its affluent said, "Indeed, we found
our fathers upon a religion, and we are, in their footsteps, following." [Each warner] said, "Even if I brought
you better guidance than that [religion] upon which you found your fathers?" They said, "Indeed we, in that
with which you were sent, are disbelievers." (43:22-24)

When you are asked in the grave, you are not asked about what your teacher told you, or
what your parents taught you.

On the Day of Judgment, you have to answer for what you believed; you cannot say that you
are following the belief of your parents.

This is a matter of consensus.

Perhaps part of the wisdom behind this is that learning the most intricate details of
jurisprudence is beyond many people, whereas learning the fundamentals of the religion is
easy for everyone; therefore, taqleed is allowed (with conditions) in areas of jurisprudence,
and not allowed in aqeedah.

It doesnt mean that you cant learn aqeedah from someone; but your belief is yours and
yours alone.

Session 2: Tawheed and Ittibaa Absolute

Monotheism and Following the Messenger
Introduction
This is the most important part of aqeedah and the essence of the religion. When you enter Islam,
you do so by affirming that there is no god worthy of worship except Allah, and that Muhammad
(may the peace and blessings of Allah be upon him) is the Messenger of Allah. The first statement
affirms tawheed, and the second ittibaa. All of the beliefs that you hold in Islam come back to this.

Tawheed
Tawheed is the verbal noun which comes from the Arabic verb wahhada/yuwahhidu.
In Arabic, tawheed means to unify something, to make something into one, or to declare something
to be one.
In Islam, tawheed means to affirm the oneness of Allah:

In His actions that He has no partner in the things that He does

In our actions towards Him that we worship Him alone, and we associate none in worship
with Him

In His perfect names and attributes that Allah has perfect names and attributes that are for
Him alone; they are suited to His majesty, they are not similar to His creation, we take them
according to their apparent meaning, and we do not deny them, or ask anything more than
the meaning that is clear to us.

Laa Ilaaha il-Allah The Statement of Tawheed

When the Messenger of Allah (may the peace and blessings of Allah be upon him) called the people
to Islam, the only thing that he would focus upon would be this statement:
O my people, say laa ilaaha il-Allah, and you will be successful

Furthermore, Quraysh didnt really have a problem with Muhammad (may the peace and blessings
of Allah be upon him) as a person, or even as a leader. Their concern was over this statement of his.

Putting this in Context The Beliefs of Quraysh Before Islam

To understand the meaning of laa ilaaha il-Allah, we have to understand the beliefs that were held
by the polytheist people of Makkah before the advent of Islam. They can be summarized as follows:

They believed in one supreme God who was:

Allah

The Creator

The Sustainer

The Controller of the Universe

The Giver of Life and Death

The only one who can answer prayers in times of desperate need

The one who sends down the rain

They believed in idols and objects of worship that were originally:

Dead people

Angels

Stones

Trees

The Sun and the Moon

Prophets

How did they reconcile their belief in Allah with their belief in the idols?

To attain nearness to Allah

Unquestionably, for Allah is the pure religion. And those who take protectors besides Him [say], "We only
worship them that they may bring us nearer to Allah in position." Indeed, Allah will judge between them
concerning that over which they differ. Indeed, Allah does not guide he who is a liar and [confirmed]
disbeliever.(39:3)

The idols were simply intercessors who would take them to Allah by means of them

And they worship other than Allah that which neither harms them nor benefits them, and they say, "These are
our intercessors with Allah " Say, "Do you inform Allah of something He does not know in the heavens or on the
earth?" Exalted is He and high above what they associate with Him. (10:18)

10

Breaking Down the Words

Laa = [there is] no

Ilaaha = [see below]

illaa = except

Allah = Allah

The Meaning of Ilaah

There are two theories about the meaning of the word illaah; one of them is right and the other
wrong:

The first theory says that ilaah means creator, sustainer and provider, and so laa ilaaha ilAllah means that there is no creator except Allah. The problem with this is that it was exactly
what Quraysh believed before the Prophet (may the peace and blessings of Allah be upon
him) was sent to them. So why did they cause such a fuss about it?

The second theory says that ilaah means something which is worshipped, i.e., a god. This is
consistent with the texts for a number of reasons:

In the Arabic language, ilaah is said to mean something people are devoted to and worship.
In the Quran, ilaah is clearly used to mean something which is worshipped, regardless of
whether or not it is a creator, sustainer, etc.
And [mention, O Muhammad], when Abraham said to his father Azar, "Do you take idols as deities?
Indeed, I see you and your people to be in manifest error." (6:74)
And We took the Children of Israel across the sea; then they came upon a people intent in devotion to
[some] idols of theirs. They said, "O Moses, make for us a god just as they have gods." He said,
"Indeed, you are a people behaving ignorantly. (7:138)
And We did not wrong them, but they wronged themselves. And they were not availed at all by their
gods which they invoked other than Allah when there came the command of your Lord. And they did
not increase them in other than ruin.(11:101)
And ask those We sent before you of Our messengers; have We made besides the Most Merciful
deities to be worshipped? (43:45)

11

When the Quraysh said has he made all of our gods into one god? [38:5], they were clearly not
referring to creators, or givers of life and death, because they themselves believed that Allah was
the only creator
If you asked them, "Who created the heavens and earth and subjected the sun and the moon?" they would
surely say, " Allah ." Then how are they deluded? (29:61)
And if you asked them, "Who sends down rain from the sky and gives life thereby to the earth after its
lifelessness?" they would surely say " Allah ." Say, "Praise to Allah "; but most of them do not reason. (29:63)
And if you asked them, "Who created the heavens and earth?" they would surely say, " Allah ." Say, "[All] praise
is [due] to Allah "; but most of them do not know.(31:25)
And if you asked them, "Who created the heavens and the earth?" they would surely say, " Allah ." Say, "Then
have you considered what you invoke besides Allah ? If Allah intended me harm, are they removers of His harm;
or if He intended me mercy, are they withholders of His mercy?" Say, "Sufficient for me is Allah ; upon Him
[alone] rely the [wise] reliers."(39:38)
And if you should ask them, "Who has created the heavens and the earth?" they would surely say, "They were
created by the Exalted in Might, the Knowing."(43:9)
And if you asked them who created them, they would surely say, " Allah ." So how are they deluded?(43:87)

The Two Parts of Laa ilaaha il-Allah

Laa ilaaha il-Allah is made up of two parts:

la ilaaha which means to disbelieve in anything that is worshipped besides Allah.

il-Allah which means to worship Allah alone

We need both of these things. If we disbelieve in anything that is worshipped besides Allah without
worshipping Allah, we end up in atheism. If we worship Allah, but we dont disbelieve in things that
are worshipped besides Allah, we become polytheistic.

Further Notes on the Meaning of Laa Ilaaha il-Allah

Earlier on, we said that the individual words of this statement mean:
There is no god except Allah
However, this statement is wrong, in a factual sense, because there are many gods that are
worshipped besides Allah. For this reason, there is a part of the statement which is understood from
the context, and which should read:
There is no [true] god except Allah, or
There is no god [worthy of worship] except Allah

12

The Conditions of Laa Ilaaha il-Allah

This statement is not just a sentence that we say, it has conditions, each of which has an evidence
from the Quran:
1. Knowledge you have to know what laa ilaaha il-Allah actually means.
2. Certainty you have to be certain in your belief, you cant have any doubt about this.
3. Acceptance you have to accept what laa ilaaha il-Allah entails, i.e., you have to accept that
you must stop worshipping other than Allah, and worship Allah alone.
4. Submission you have to submit to Allah and His laws.
5. Truthfulness you have to be truthful in saying it, not like the munaafiqeen.
6. Sincerity you have to say it for Allah alone, not for your parents or anyone else.
7. Love you have to love Allah with the love that only He deserves.

What is Worship?
The only other thing that we have to deal with in detail in tawheed is to define worship. This is so
that a person doesnt use the excuse that I am not really worshipping that idol.
Worship is a comprehensive term for everything that Allah loves and is pleased with statements
and actions whether hidden or apparent [Ibn Taymiyyah].
Some examples of worship:
Duaa And your Lord says, "Call upon Me; I will respond to you." Indeed, those who disdain My
worship will enter Hell [rendered] contemptible. [40:60]
Love And [yet], among the people are those who take other than Allah as equals [to Him]. They love them as
they [should] love Allah . But those who believe are stronger in love for Allah . And if only they who have
wronged would consider [that] when they see the punishment, [they will be certain] that all power belongs to
Allah and that Allah is severe in punishment. [2:165]

Fear Have you not seen those who were told, "Restrain your hands [from fighting] and establish prayer and
give zakah"? But then when fighting was ordained for them, at once a party of them feared men as they fear
Allah or with [even] greater fear. They said, "Our Lord, why have You decreed upon us fighting? If only You had
postponed [it for] us for a short time." Say, The enjoyment of this world is little, and the Hereafter is better for
he who fears Allah . And injustice will not be done to you, [even] as much as a thread [inside a date seed]."
[4:77]

Prayer, Sacrifice Say, "Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah , Lord of
the worlds. [6:162]

13

Shirk: The Opposite of Tawheed

The opposite of tawheed is to give one or more of the rights of Allah to someone or something else.
This is called shirk. There is a category of shirk for every category of tawheed, and an example of
shirk for every example of tawheed.
Shirk will not be forgiven if a person does not repent for it in this life
Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills.
And he who associates others with Allah has certainly fabricated a tremendous sin (4:48)
Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills.
And he who associates others with Allah has certainly gone far astray (4:116)

It causes the person to reside in the Hellfire forever.

It should also be noted that kufr (disbelief) is slightly more comprehensive than shirk; you can
commit kufr without shirk, but every type of major shirk is kufr.
Finally, not everyone who commits kufr is necessarily a kaafir (disbeliever). Certain conditions have
to be present, and certain things can stop that from taking place.

Ittibaa
Ittibaa means to follow, and is not usually used in a literal sense (i.e., following someone around),
but in the sense of following a religion or way, or following your desires.

Muhammadun Rasool-ullaah The Statement of Ittibaa

Just like laa ilaaha il-Allah is the statement of tawheed, Muhammadun rasool-ullah is the statement
of ittibaa. We know the English meaning is simple: Muhammad is the Messenger of Allah; however,
this statement really means three things:
1. That you believe in what he told you especially his prophethood and those things that
relate to the unseen, like what he told you about Allah, the angels, the jinn, the Day of
Judgment, Paradise, the Hellfire, prophecies of what is to come.
2. That you obey him in what he commanded whether that is something he commanded you
to do, or forbade you from doing, or something he recommended to do or not to do. The
recommended things are not obligatory, but they increase you in imaan and they fulfil the
true meaning of Muhammadun Rasool-ullah.
3. That you only worship Allah in the way that he showed you.

14

Bidah: The Opposite of Ittibaa

Just like the opposite of tawheed is shirk, the opposite of ittibaa is bidah. Bidah is the worst of the
major sins after shirk.
The root of the word bidah in Arabic means initiating something without any precedent.
In Islam, bidah means something that has been introduced into the religion of Allah that has no
general or specific basis to support it.
There is a clear principle regarding bidah:
Everything in the religion is haraam, unless you have a proof to make it halaal, and everything
outside of the religion is halaal, unless you have a proof to make it haraam.
Bidah is so serious because:

A person will never repent from bidah, because they believe that they are doing good deeds

Say, [O Muhammad], "Shall we [believers] inform you of the greatest losers as to [their] deeds? (18:103)

It involves either:
o

Implying that your method is better than that of the Messenger and his companions.

Implying that the Messenger failed in his job to teach us everything in the religion,
and betrayed the trust that Allah placed in him.

Implying that the religion is not complete or suitable for all times.

It involves causing a sunnah to be lost.

It leads to further misguidance and spreads misguidance amongst the people.

15

Session 3: Allahs Perfect Names and Attributes

And to Allah belong the best names, so invoke Him by them. And leave [the company of] those who practice
deviation concerning His names. They will be recompensed for what they have been doing. [Al-Araaf 7:180]

The virtues of knowing Allahs names & attributes

The best of knowledge is knowing Allahs Perfect names and attributes.

This leads the Muslim to worshipping Allah as He deserves to be worshipped. Allah

said: It is only those who have knowledge among His slaves that fear Allah.
When a person knows Allahs infinite power and Allahs severe punishment, they
fear Allah more.

When a person knows Allahs mercy, which has encompassed every single thing,
even the non-Muslim, they increase in their hope in Him.

When a person knows that Allah hears and sees everything, it makes them stand straight
upon the religion. Aaisha may Allah be pleased with her said: Glory be to the one whos
hearing reaches every sound! She was sitting in her tiny room when the woman came to
the Prophet regarding her husband and yet Aaisha couldnt hear everything the woman said
to him. Then Allah sent down His statement: Certainly has Allah heard the speech of the
one who argues with you, [O Muhammad], concerning her husband and directs her
complaint to Allah . And Allah hears your dialogue; indeed, Allah is Hearing and Seeing.

When a person knows that if Allah touches you with harm, none can remove it but He, and
if He touches you with good, then He is Able to do all things, their heart becomes free of
relying upon anyone except Allah. When they are in need they turn to him alone, and when
they are touched by hardship, they know that nobody can remove their hardship except
Him.

When a person knows that Allah accepts the tawbah (repentance) of everyone who turns
back to Him, it makes them sincere in turning back to Allah. The Messenger of Allah peace
and blessings of Allah be upon him said: Verily, Allah is more pleased with the repentance
of His slave than a person who has lost his camel carrying his food and drink in a waterless
desert. He, having lost all hope, lies down in shade and with no hope of finding his camel
again; when all of a sudden he finds that camel standing before him. He takes hold of its
reins and then out of boundless joy blurts out: 'O Allah, You are my slave and I am Your lord'.
He makes this mistake out of extreme joy."

16

When a person knows that Allah is Shy when His servant raises his hands to Him to return
them empty, they never ceases to call upon His Lord, even for a shoelace, as the
Messenger of Allah (peace and blessing of Allah be upon him) said. And he continues like this
until his relationship with His Lord means more to him than Allah giving him what he wants.

Knowing them a key to Jannah: Indeed Allah has 99 names, whoever [learns and acts] upon
them, will enter Jannah

The basic principles

These are the most important part of the lesson if you understand them, then you have completed
what is required of you. The rest of the lesson is an expansion of these principles:

We affirm what Allah affirmed for Himself, and what His Messenger affirmed for Him

We negate what Allah negated regarding Himself, and what His Messenger negated
regarding Him

We do this without changing their meaning, or denying them, without asking how, and
without comparing Allah to His creation

The proof
There is nothing like Him, and He is the All-Hearing, All-Seeing [Ash-Shuraa 42:11]

The statement of Imaam Maalik

Imaam Maalik was asked how Allah rises above His throne. He replied:
o The [meaning of] rising is not unknown
o

How [He rises] cannot be comprehended

Belief in it is obligatory

Asking about it is an innovation

We should bear in mind the following points:

1. Imaam Maalik confirmed that the meaning is known, he did not say that we
do not know what rising means
2. Imaam Maalik said that we cannot comprehend how Allah rises above His
throne, he didnt say that Allah does not know. In fact Allah knows how He
rises above His throne

17

Principles that relate to Allahs names

1. All of Allahs names are the pinnacle of perfection

Every single one of Allahs names represents the pinnacle of perfection

No aspect of Allahs names has any form of imperfection in it

This perfection is present in every single name on its own, as well as when the names are
joined together

Allah is the Exalted in Might, the Wise

Both of these names represent perfection in themselves

When they are joined together, their joining is also perfection

So Allahs perfect wisdom does not come with weakness, and Allahs perfect power does not
come without wisdom

2. Allahs names are both names and attributes

Every one of Allahs names is both a name, in the sense that it represents Allah, and an
attribute, according to the meanings that it holds

Every one of Allahs names represents a single entity: Allah

So Ar-Rahmaan, Ar-Raheem, Al-Malik, Al-Quddoos, As-Salaam...all of them represent a single

entity: Allah

Having said that, every single name represents a different meaning

So Ar-Rahmaan is different to Ar-Raheem, and Al-Malik is different to Al-Quddoos

The proof for rule no.2

And He is the Forgiving, the Merciful [Yunus 10:107]
And your Lord is the Forgiving, full of mercy [Al-Kahf 17:58]

The second aayah shows us that the Merciful is the one who is full of mercy

The scholars of the Arabic language are agreed upon the fact that you cannot say Allknowing, except for one who has knowledge, and you cannot say Forgiving, except for one
who forgives, and so on.

Some of the people of misguidance and deviation said this about Allah; that He is AllKnowing without knowledge, All-Seeing without sight. High is Allah above what they say
about Him!

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3. Allahs names are taken as they come, there is no place for the
intellect when discussing them

Our intellect is not able to give Allah what He deserves with regard to His names

Say, "My Lord has only forbidden immoralities - what is apparent of them and what is concealed and sin, and oppression without right, and that you associate with Allah that for which He has not
sent down authority, and that you say about Allah that which you do not know. [Al-Araaf 7:33]

4. Allahs names do not have a fixed number

Many people are under the false impression that Allahs names have a fixed number: 99.

Their proof for this is the hadith: Indeed Allah has 99 names...

The answer to this is:

o

This hadith does not say that Allah has only 99 names

The number of names in the Quraan and the authentic Sunnah exceeds 130, by
agreement

Allah taught His Messenger (peace be upon him) a prayer: O Allah! We ask you by
every Name that is Yours, that You named Yourself, or sent down in Your book, or
taught any of Your servants, or kept in Your knowledge

In the hadith of the intercession of the Prophet (peace be upon him) on the Day of
Judgement, Allah will teach him a form of praise that he didnt already know

The names which are mentioned in the above hadith are not authentic neither are any of
the 99 names posters. For an authentic source of Allahs names, refer to the back of the
book by Shaykh Uthaymeen Exemplary Foundations Concerning the Beautiful names and
attributes of Allah

5. Deviation with regard to Allahs names is of different types:

Denying a part of Allahs names, including denying the associated attribute, or denying the
implication of the name, such as saying that Allah does not hear, or see

Making the associated attribute similar to Allahs creation, such as saying that Allah sees in
the way that we see

To call Allah by a name that He did not call Himself and His Messenger did not call Him

To make idols names from Allahs names, such as Al-Uzzaa, from Al-Aziz

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Principles that relate to Allahs attributes

1. All of Allahs attributes are the pinnacle of perfection

There is no aspect of imperfection in any of Allahs attributes

The proof for this is found in the Quraan, our intellect, and our fitrah (natural inclination)

For those who do not believe in the Hereafter is the description of evil; and for Allah is the highest
attribute. And He is Exalted in Might, the Wise. [An-Nahl 16:60]

As for our intellect, we know that everything that exists, must have some kind of attributes
vb either attributes of perfection, or imperfection and we know that Allah is free from all
imperfection

Does Allah plot?

o

If we were to say that Allah schemes and plots, this would be imperfection.
However, if we say that Allah plots in response to the plots of His enemies; so that
everything they plot and plan, Allah renders it useless by His perfect plot this is
perfection

Thus Allah is not called The Plotter but we affirm that He plots, as a punishment
and a response to the plots of the disbelievers

2. There are more attributes than names

This is because every single name of Allah, has an attribute that is associated with it, but not
every attribute of Allah, has a name that is associated with it.

From the attributes are Allahs actions which have no limit to them:

And if whatever trees upon the earth were pens and the sea [was ink], replenished thereafter by
seven [more] seas, the words of Allah would not be exhausted. Indeed, Allah is Exalted in Might
and Wise. [Luqmaan 31:27]

3. Allahs attributes are of two types

Those attributes which Allah and His Messenger affirmed for Him
o

And so we must affirm them, in the way which suits Allahs majesty

Those attributes which Allah has negated about Himself

o

All of them are attributes of imperfection, like ignorance, sleep, and rest

And so we must negate them and affirm the opposite for Him

Therefore we say: Allah is not ignorant and unaware and we affirm that He has
perfect knowledge

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4. Those attributes which we affirm for Allah are of two types:

attributes which relate to Allah

o

attributes which relate to Allahs actions

o

They are constant; they always exists and they always will, such as His knowledge

Allah does them whenever He wills, such as His rising above His throne

attributes may be from both categories in different ways, such as Allahs speech
o

He has always been described with speech

He speaks when He wants, to whom He wants

5. Two great sins must be avoided with regard to allahs attributes:

Comparing Allah to His creation

Asking How

6. Allahs attributes are taken as they come, there is no place for the
intellect when discussing them

Our intellect is not able to give Allah what He deserves with regard to His attributes, just as
in His names

Principles that relate to the proofs for Allahs names & attributes
1. There are only two ways of affirming allahs names & attributes: The
Quraan & the Sunnah

Both of them are revelation from Allah

Anything else is speaking about Allah without knowledge

Thus whatever is found from Allahs names & attributes in the Quraan and the Sunnah,
must be affirmed as it is found

And whatever is negated in them, must be negated as it is found

Anything for which we do not find affirmation or negation in the Quraan or the Sunnah, we
stop and we neither affirm it, or deny it unless it has a meaning of imperfection, in which
case we deny that imperfect meaning

Words with ambiguous meanings

Some words have ambiguous meaning

We demand clarification and we do not affirm them or deny them for Allah, without
specifying what we are affirming or denying

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For example: Direction

If by the word Direction, you mean to affirm that Allah is above His throne, which is above
the heavens then we affirm that direction for Allah
If by the word Direction, you mean that Allah is contained within the human understanding
of direction; north, south, east, and west we negate that direction when referring to Allah

2. It is obligatory to understand Allahs names & attributes by their

apparent meaning

We know this by the Quraan, and by our intellect

The Trustworthy Spirit has brought it down * Upon your heart, [O Muhammad] - that you may be of the
warners * In a clear Arabic language. [Ash-Shuaraa 26:193-195]

Our intellect tells us that Allah knows more about Himself than anyone else knows about
Him, and that He has revealed to us the Quraan in clear Arabic because of this we are
obliged to understand His names & attributes the way they are found in the Quraan & The
Sunnah

6. The meaning of Allahs names & attributes have two aspects:

An aspect which is known to us: The meaning

An aspect which is unknown to us: The how

Misguidance with regard to Allah's names & attributes

Denying Allahs names & attributes

Comparing Allah to His creation

Changing the meaning of His names & attributes

Asking How

Every person who compares Allah to his creation has denied an aspect of
Allahs names & attributes, and vice-versa

Every person who denies one of Allahs names & attributes, only did so because they first of
all compared Allah to His creation

Every person who compared Allah to His creation, denied a part of Allahs names &
attributes in a number of ways:
o

They denied the text when they said that it is comparing Allah to His creation

They denied every single text in the Quraan & Sunnah which tells us that Allah is not
similar to His creation

They denied Allahs perfection

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Session 4 Deviancy in Aqeedah

Introduction
For every belief that we have spoken about (and those that we havent covered), there is a deviancy
in belief which corresponds to it.
For example, for each of the six pillars of faith, there are deviations which correspond to each of the
six pillars.

A History of Deviancy in Aqeedah

The time of prophethood almost no deviancy; primary concern is from the Jews.

The time of the companions the appearance of the Qadariyyah, the Khawaarij, and the
early Shah.

The hadith of Hudhayfah and Umar

The death of Umar

The plots of the munaafiqeen against Uthmaan

The death of Uthmaan

The split of the companions

The death of Ali

The time of the umayyids deviancy spreads, but is still in its infancy.
o

The consensus about obeying the ruler, and the events which lead to it.

Jad ibn Dirham and Jahm ibn Safwan the Jahmiyyah

Wail ibn Aaa (131 AH) and Amr ibn Ubayd (d. 143 AH) and the beginning of the
Mutazilah

The time of the abbasids (132AH onwards) Greek philosophy is translated, and deviancy
becomes wide spread, including the names and attributes of Allah.

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Session 5 Moving Forward: Applying the

knowledge in our lives

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