Opening Dua- 25/05/06

“If you turn to Allah, Allah shall run to you”, so lets start walking towards Allah.

When one is on a train, or coach or on a boat. Does one focus on the thing nearby for a long time on a long journey? It is not stable or fixed; its shaking and quivering may make you sick. So let us look outward, beyond, above and far, to the horizon that has left us and to the one that is to meet us.

Dunya is this world. It is moving, unstable and not fixed. We are on a long journey. Dunya comes from a word meaning ‘lowest of the low’, so too much Dunya will make you sick. Another meaning is something that you can not grasp, even with all your effort, however close it may seem. Like someone chasing their shadow, it keeps escaping them and gets farther and farther, even though it is really quite close. The wise guided one knows to go straight for the source. So find the Sun and walk towards it, the source of the shadow, then the shadow that is Dunya, that is Creation, will chase after you, as it can not escape you either.

Opening Dua



There are two hand outs with the Arabic, the transliteration and translation of certain verses from the Quran. These are for when starting a lesson and closing a lesson, or a gathering of even two people or even when going through it by yourself revising alone. It is highly recommended that one opens and closes with the dua that you have been given and are about to be told about. Know that this dua has come down the generations, practiced by many saints and their students. So follow in their laid out example. The first sheet to read is the one starting with ‘Sura 2 – Ayat 32’.





As you can see, they are short verses, so the dua should not be burdensome and should be easy to memorise naturally; as you should be using it to close and open at least twice a week insha-Allah. After reading the verses, you should end the dua with the following…

Ila hadratin – nabiy Muhammadin Mustafa
Rasulallah (s.a.w.)
Al Fatihah
(recite Al Fatiha)
AMEN

Ila hadratin means ‘in the presence of’. Sometimes you have the title Hudrat before the name, to mean that the person has a great ‘presence’ that keeps you in remembrance of Allah.
Read through the translation and you shall notice why such verses are chosen. With the first bit relate to the story of Khidr and Moses(as). This can be found in the Koran in Sura Al-Kahf(18), verses 60 to 82. Please read and familiarise yourself with this. Now there was a time when they were both walking near the coast I believe. Khidr saw a stalk bend its neck and drop its head, so that its beak would scoop up water from the ocean. Immediately Khidr(ra) said this is a sign from Allah. He said knowledge is an ocean and Allah’s Knowledge is infinite and eternal. Like the amount scooped up by the beak, be humble, knowing that the only two immediate sources of knowledge you have, are your eyes and ears. Know that they are weak, limited and impotent. Your hearing and sight is restricted and not permanent. The details of how they function are also beyond most people’s knowledge and also beyond your immediate control. What is meant here, is that you do not know how light reflected from something beyond your own body goes into your eye, through the lens, hits the retina, is converted into another form, sent down the optic nerve to somewhere in the back of the brain and then some processes occur which are a complete mystery. You have very limited power over how your eyes focus and how your ears focus. Most of all the details of the process of hearing and seeing is carried out without your knowledge and outside your immediate control. So reflect upon what a statement our Creator has made upon His Creation with that verse.

The second verse is what Moses (as) said and prayed to Allah. Moses had a speech impediment, yet is a great Prophet. Why great? Cause he begged to Allah sincerely and really sincerely wanted to be closer with Allah. The line that says “Expand me my breast”, look how Allah gives and how Allah takes. We receive from Allah and we give back to Allah. Who controls our heart and breathing? So be humble and if you sincerely believe in Allah, then sincerely ask of things from Him alone. Follow the example of Moses (as), beg for means of pleasing Allah and being closer to Allah.

The third verse relates to the fact that revelation does not just land on Earth from Heaven as just a book or scroll to be freely interpreted and implemented by anyone in anyway. Here the Koran is telling you that the Messenger is also the Message. Allah sends “Messengers from amongst yourselves; so that we can relate directly to them. Just like me and my Sheikh relate to one another, and you and I relate to one another. Sunnah of Rasul (s.a.w.). What does the words following mean? See the concern between teacher and student, the guide and the guided, like the shepherd and the sheep. ‘The Alchemist’; all this derives from Rasul (s.a.w.), all the way down through the chains of transmission, from Shaikh to student and so forth. Also note, that Allah knew who was to read and every letter of Koran, when, where and how. That the Koran came before Creation. So know when you read Koran, Allah is speaking directly to you. So there is an element of a personal relationship within the universal relationship.

The fourth verse, yes there is deep concern and love, but the main support and source is Allah. So go to Allah when worried of flock and stay with Allah. If still flock leaves, don’t follow them over the cliff. Keep trust with Allah, not too much with Creation. Maintain the right balance and moderation. Stick within boundaries. My shepherd is Sheikh, his shepherd is his Sheikh, and so forth to the Greatest of all shepherd Muhammad (s.a.w.), who was guided and protected by Allah.

The fifth verse … my Sheikh says that there are people that love Allah, but Allah will not fully love them back until they follow His Beloved (s.a.w.). Follow Rasul (s.a.w.), Allah will love you and forgive you. So do not worry into a state of depression if you fail sometimes and mess up. ‘You can only try your best, And leave to Allah the rest’. Allah will forgive you.

We are getting closer to our graves. What knowledge have we acquired and what has it done for us? Is knowledge just for knowledge itself? To know what? Is it not to lead to know what to do or not to do? To do and not to do what? So new knowledge, real knowledge must be with acknowledgement of this. People of disbelief are blind, thus can only assume and presume. Like those trapped in “The Matrix”.

Emaan & Ignorance - 23 May 2006 23:29

Emaan & Ignorance - 23 May 2006 23:29

There are two types of ignorance (jahil)

• Jahil Basit – simple ignorance, as in someone acknowledging that they lack knowledge or do not have the correct knowledge or understanding. For instance, when you ask someone do they know what colour is a carrot, they say they do not know.
• Jahil Morakab – compound ignorance; as in someone who believes they really know something, but in reality they do not. This is one foundation and cause of Kuffar. For instance, you ask someone what colour a carrot is they say “Yes I know for certain, it’s Black of course!”

Mukallaf

This is someone who takes responsibility for their actions, or is taken account of for their own actions. There are four criteria that have to be satisfied before one is mukallaf.

1. Intellect must be functioning
2. Must have reached age of puberty (baligh)
• Women = first menstruation or nine.
• Men = first wet dream or fifteen.
3. Five senses must be intact (Saleemal wahaas). The two most important being sight and hearing, for without sight or hearing, how can one receive any message?
4. True message of Islam must have been conveyed to you.

So for instance, a child below the age of puberty, their bad actions are not really counted, only their good actions. Once puberty is reached, the angel on the left shoulder begins writing down bad deeds. Parents/guardians are thus somewhat held responsible for children. This is the same with disabled people and their carers. So, if you are mukallaf, you take responsibility for yourself and also any non-mukallaf under you.

Most of this is self explanatory. However, with puberty there is some difference of opinion. For instance, in some societies children at very young ages take on great responsibilities, whilst in largely affluent western societies the young take on very limited responsibilities till later in life.

With the fourth criterion there is again a difference of opinion. For instance, someone in a remote Island that has not been discovered would not know about Islam, so thus they are not accountable. Yet what about someone who only knows of Islam through western largely anti-Islamic propaganda or someone who only sees bad examples of Muslims and false Muslims?

Criteria of Emaan

There are three aspects of true belief

• Lisaan – to articulate on the tongue
• Jawari – establish in limbs
• Qalbi – affirm in the heart

Emaan Taqlid is “blind faith”, ie taking understanding with no recourse to its source or evidence. This is generally seen as negative, yet for Madhubs and Aqeedah it is not.

There are two scholarly opinions on this issue. One is that its unacceptable, the other is that its acceptable under certain conditions.

• If your conviction of belief is in question
• Correct (thus have to study to establish its correct), ie Fiqh and Tawheed, as they are fard to learn.
• Must continue to believe, even if people and surroundings change, if you believe yours is correct.

My notes are shady on the above, I don’t understand it well. I shall have to recourse to someone else to understand this better.

Emaan Ilm is belief based on knowledge.

There are five levels of conviction (jazaam)

1. wahm – improbable – 25% belief thus 75% doubt
2. shak – indifference – 50% belief thus 50% doubt
3. zun – probable – 75% belief thus 25% doubt
4. Yakeen – certainty – 100% belief

Islam only accepts Yakeen Jazaam. You must attain Yakeen Jazaam in your deen. If there is any doubt you must pursue to clear it, as Islam is Haq from Al-Haq. There is no doubt in Islam, so you must search out knowledge and understanding to satiate any doubt you have. You must not leave it and ignore it for Satan to grow upon.

Mutabatul Haq is when it is in accordance with reality/truth. In other words in line with Sunnah.

Dalil means proof. Faith must be based on two Dalils.

1. AQL – intellectual/logical/rationale proofs
2. NAQL – proof from Revelation/Prophecy.

You see in science, there is a difference between factual and theoretical. Its mainly always ZUN, even Big Bang and Evolution are Theories. Without revelation this is all that one can have.

Marifa is to know Allah. Three levels

• Ilmul Yakeen – certainty through knowledge
• Ainul Yakeen - certainty through witnessing
• Haqul Yakeen - certainty through experiencing

At each of these, you have the five levels of conviction. Even if Yakeen Jazaam at Ilmul level, once you reach Ainul Level, Ilmul on its own before Ainul looks seems like doubt in comparison. Same with difference between ainul and haqul. The idea of you never really know until you see it, or you never really know until you been through it yourself. I have talked to you about this before.

HUKMS - 23 May 2006 12:06

HUKM (Law / Ruling)

A law is to decide or make a judgment.

There are three types of Hukms.

· Hukm AQL – Laws of Intellect

· Hukm Adat – Laws of Nature

· Hukm Shari’ - Sacred Law

Hukm AQL

1. Wajib – Necessary

2. Jaiz – Possible/Concievable

3. Mustahil – Impossible/Inconcieveable

These are the only three ways the mind can judge, or categorise anything that is in existence or not in existence.

If I told you ‘square triangle’, your mind will try to conceive what I am talking about. It is inconceivable so it puts it Mustahil. If I say a shape is either a Square or a Triangle, then you place it in Jaiz.

If I say the father is younger than the son, you would place it in mustahil (lets not talk of Time Travel yet). Yet the father is older than the son, it is Wajib.

If I say to you something is outside, it is both moving and still at the same time, in the same place. You can not conceive it, its Mustahil.

It is either moving or still. Well then for it to be either one of those two options is Wajib. It has to be either moving or either still. For it to be still or to be moving, it is Jaiz that something is moving and Jaiz that something is still.

Now knowing how rationale and logic works on a common basic basis. After establishing this, we can communicate with others and form a logical rationale basis for the existence of God. This is what we shall do when going through the 68 Aqeedah, seeing what is Mustahil, Jaiz and Wajib for Allah and Rasul(saw), their Essence, Attributes and Actions; plus those of Creation and our own selves.

Most people gather their beliefs through experience alone, or just through following the crowd around them. They do not themselves personally form a rationale or logical understanding of their own convictions or lack of conviction.

“Logic is Maths in Language” – you can not separate the two, otherwise you get conflict. Both come from the same source.

Hukm Adat

1. YES – YES

2. YES – NO

3. NO – NO

4. NO – YES

The laws of nature are rules and principles based on trial and error explaining natural phenomena. There is Cause and there is Effect.

Materialists believe in Casuality, in that all effects have a cause and all causes have an effect. The Counter Factual Statement is that there can not be an effect without a cause… well then what was the cause of the universe, the world and this life?

In Islam, we believe that yes, the way nature behaves is a sign of Allah’s creativity. However Allah is not bound by such laws. Hence we have miracles that break these so-called laws of casual nature. Allah has not cause, Allah is the cause of all effects. Can it be otherwise?

You put the person in fire, the person burns. Yes Person in Fire, Yes Burns. Don’t place person in fire, doesn’t not Burn. No Person in Fire, No Burning. Place Prophet Ibrahim(a.s.) in fire, he did not burn! Also, there is spontaneous combustion and other things. Not to forget the spiritual and unseen realms. The realms of Jinn and Angels. There is Black Magic, so you can create fire out of seemingly nothing.

With materialist and casuality attitudes, Science gets into a headache, it cant fit anomalies and phenomena’s. In Islam, we are not meant to be so caught up and trapped in this. Science should be the study of how Allah has decided things. Not how things decided for themselves upon chance and probability.

Hukm Shari’

1. Wajib – necessary

2. Mustahub – recommended

3. Mubah – optional

4. Macruh – disliked/offensive [deviant belief]

5. Haram - [kafir belief]

We will be looking at different types of beliefs in many areas whilst going through the 68 Aqeedah. We will see how some beliefs fall into these five categories and why.

You must understand, that when something is made Wajib or Fardh, Allah is not being a Tyrant. Allah is All-Wise and All-Loving, yet we do not know. You see Halal/Fard/Wajib things are what keeps you close to Allah and Rasul(s.a.w.) or draws you closer to them. Haram things are those that take you away from them. So, what is it that you want?

In the West, their rulings are either Legal or Illegal, with some rare exceptions.

In Islam some scholars have stretched this to 12 categories. So now you can see how comprehensive Shariah really is meant to be. When Westerners look at Shariah, they apply their own understanding of legal and illegal to Shariah. So you either get your Head Cut off, or something cut off, or not. They make it black and white like that, cause their systems are black and white. Our system is meant to be a spectrum, reflecting all the colours of Allah’s Creation.

Imam Said Nursi said that a sign of intelligence is to distinguish between the three hukms. Some people confuse, blur and mix them up. For instance… because you caused something to happen, it led to a bad effect or consequence, thus you get punished. Or the idea that it’s the Intellect that makes Shari. No, that’s wrong. The main things in Shari are not made by Man’s intellect. Of course there is lots of areas that are not defined strictly by Shariah so Qiyas and Ijma is there to facilitate; then intellect takes it part.

However, one must have it clear, that Prophecy leads Philosophy. In the West we try to justify Prophecy with Philosophy. Or we choose what to follow based on Philosophy first. If you have true knowledge and understanding of Prophecy, your Intellect will have submitted to it. If you are arrogant and ignorant, you will follow your own Intellect above that which Prophecy has dictated.

Four Sources of where we get our Deen from

1. Quran

2. Haddith

3. Qiyas

4. Ijma

Ijma is scholarly consensus, on whatever issue. Qiyas, is for instance, it says in the Quran not to *tut* at your parents, so from that you infer that you must not at all strike your parents; even though Allah does not say specifically literally and directly if it is allowed to strike your parents or not; as you and I know, the Quran is in poetry, poetry excepts the reader to read deeply. Qiyas is like (scholarly) inference then.

Mabaadil 'Ashara 27 April 2006 11:55:00

Mabaadil ‘Ashara

Ten things one should come to know about any sacred knowledge, texts or sciences one studies. These ten points can be applied to any knowledge, science or art. This is the traditional way of studying the sacred texts. It is a good way of introducing how Islam is traditionally meant to be studied & traditionally Muslims studied all knowledges & sciences, even those not to do with religion. It is also a good introduction to Tawheed and what we shall be covering in the following lessons, insha-Allah.

1. Ishmuhu – Name

Many sciences and arts have many names to refer to them. Tawheed is no exception. In plain English, so people may understand, it may be referred to as the Tenets of Faith or Belif, or Criterion of Belief/Faith.

In Islam, its various names are Tawheed ( or Tawhid, Tauhid), Aquida, Kalam, Aquidal Emaan, Ilmul Zhaat & Shifaat. These are somewhat in order of what this knowledge we are about to embark upon is most popularly known as.

2. Ta’reefuhu/Hadduhu – Definition

You can use either of the two transliterated Arabic words here to mean definition. All knowledge and names generally have definitions, meanings. Below we shall see the meanings to some of the names given above.

Tawheed – “Oness”; or to make one. The Oness of Unity of Creator, and thus Creation; ie – Allah is One, so link all back to Allah, to make one.

Kalam – speech or discussion, to mean endless study, as God is Eternal & Infinite, also this knowledge discusses the ‘Big Questions’, so you can go on contemplating for ever.

Emaan/Imaan – Imam Nawawi says that Imaan is a “complete and absolute verification of something”. Blind faith is not real faith. Doubt is opposite to faith.

Aquida – to tie/bond a knot, creed or Islamic belief; affirm in the heart belief life a knot.

Aquidal Emaan – Tenets or Creeds of Faith/Belief.

Ilmul Zhaat & Shifaat – Knowledge of Essence & Attributes; we learn the essence and attributes of Creator, creation and our own selves.

3. Istimdaaduhu – Source

It is important to know there is a traceable lineage back to the original source of the knowledge. To be able to verify and validate it. Thus does what we learn really relate back to the original source and message, and how well?

Tawheed is from Quran(Revelation) and Sunnah (Prophetic Sayings, Traditions and Transmissions down the ages). Also a recourse to the aqal(intellect) is a source to this knowledge too, as with everything we learn, we will look at intellectual & rational proofs. If Allah made our minds, then of course there must have been a purpose for it, so that it can be used satisfactorily; as in be able to affirm with conviction in the mind if it is a true knowledge & you are learning it correctly. Yes we can and must attain conviction in the heart, but we must not leave out the intellect, others it will lead to blind faith & following.

4. Mawdu’ – Place of Main Discussion/ Subject

This is regarding the main themes, concerns and topics of the knowledge we are about to study. In other words what we will be covering, or what the knowledge covers. We will not be able to cover fully everything absolutely. We shall try to go through the basics together, on which all else builds upon.

For a solid foundation, know that when building a wall that will fortress your soul from Shaytan and your lower self, after each layer of bricks is laid, you have to wait for it to dry & truly solidify before laying on the next. Pay heed to the bricklayer, otherwise your wall will be unstable.

We will be looking at the 68 Aqeedah, or Points of Belief. They will tie up knots in every corner so that all angles are covered & there is no room for doubt & uncertainty. The 68 points refer to what are the absolutely necessary, the possible and the impossible for the Essence & Attributes of Creator and Prophets. Also in terms of the Acts and Actions of both.

Wajib – necessary

Mustahil – impossible/inconceivable

Jaiz – possible/conceivable

Tawheed covers the Six Pillars of Imaan (Faith/Belief). These are in order of the following;

1. Allah
2. Angels
3. Revelation
4. Prophets/Messengers
5. Day of Reckoning
6. Predestination ( not a good word to use as a translation; to be clarified later )

These are the six things every Muslim must believe in to be a believer, as to believe in Islam entails all these. You must believe in all 124,000 Prophets and Messengers, we only know a few through the Koran and previous scriptures. We must believe in the four books, Koran, Injil (Jesus), Torah (Moses) and Zabor (Psalms of David); plus all the other scriptures & scrolls. Yet we only know the Koran to be protected by Allah, it has no faults and is perfect. We also only have descendents of our Final Messenger (s.a.w.) still with us and the family tree recorded, so they can all be traceable and can be verified. We also have complete volumes of biographies of Prophet Muhammad (s.a.w.) and his disciples (r.a.), but very limited exist of others and their disciples.

We shall also be looking at Samiyaat, which is what we have heard from the Prophet(s.a.w.). Jirim and Arad, which is to know the qualities of creation so one can come to know the Creator.

3 Main Categories

• Allah (Divine Aspects of Knowledge)
• Prophets & Prophecy ( Books & written accounts )
• What we only know of because of Prophets & Propechy, ie – the unseen realms, the hearafter & the future, etc.

5. Faaidatuhu/Thamaraat – Benefit

Not all knowledge is beneficial at all times in all circumstances. They can vary in degrees & types. There can be ones with no benefit or negative benefit; ie – harmful or Haram ( black magic ). The benefits of Tawheed are endless, a benefit in all circumstances, at all times & for everyone. How can true knowledge of God be otherwise. Note that this criterion can be used to verify that you indeed are learning the correct thing in the correct manner. Also for comparison to alternative theologies, one can see which really fulfils this criterion. In terms of other sciences and arts, one can compare to see which is more beneficial.

Knowledge of Tawheed answers the Five Life Questions everyone asks naturally;

• Where are we from? Or how and why we got here?
• How do we know? Or how can we know? – using Dalil Aqli (Proofs of Intellect) and Dalil Naqli (Proofs of Revelation).
• To whom do we belong? Or what or who are we?
• What are we here for? Or what is the purpose of Life?
• Where are we going?

My Shaykh tells us, that you can not separate Life from journey, as life means travelling either temporal, spatial or spiritual for all things, or a combination of these, for which us humans its all three. If this does not make sense or you do not agree, then separate life from the three types of journeying and see how your mind reacts. Thus embrace this understanding of our reality and accept it. Now do something about it, don’t just sit there.

Try to separate Love from Permanent. Try to think about being in love deeply and truly. What happens when that love is not permanent, but it changes, leaves you, disappears or dies? Do you love knowing its not forever or does one say, “I’ll love you forever!”

Try to think deeply upon this and try to separate Love from Permanent, how does your heart react now? If we are to die and all things are to die or leave us, or we leave them, then what is the point of having this immense powerful faculty to Love? Who put this in us and for what purpose? The answers to all these questions are connected. Hence why Tawheed means ‘to make one’, to Unify. All these questions will be answered and need to be answered! They shall be, have patience, the path demands it. Know Allah is the Most Merciful, Most Compassionate and He knows what you know not.

In Tawheed we learn about the belief of “Ahle Sunnah wal Jamaat”. We distinguish, clarify and correct our beliefs, from the incorrect incomplete alternatives. It spurs you on to Ilmul Yakeen (certainty through knowledge), on to Islam and Ihsan (to witness; inner spiritual aspect). Everyone claims to be on the right path, everyone claims to be Ahle Sunnah wal Jamaat and everyone wants to know the legitimate from the illegitimate. Through studying Islamic Theology traditionally, we will be able to see when we compare with others that this truly is the right path. Also there are many who are of the Sunni Path, but they do not know what Sunni entails, as they do not study. It is Fard Ayn (incumbent upon every individual) to study Tawheed and to affirm Yakeen Jazam or absolute certainty in the basic tenets of their belief. Through majority concensus, the Imam Ashari and Imam Maturidi schools (two schools of Tawheed) are of the Sunni Path.

The reason why the Six Pillars of Imaan come before the Five Pillars of Islam, is that Imaan is the basis, the foundation of Islam. How can one pray and do acts of worship when one does not know to whom, for whom and why? Yet in this age, everyone talks of the Five Pillars, but who knows of the Six Pillars before them? When thirteen years was spent in Mecca just on Imaan and its teachings, its practices, its conveyance before the Ten years in Medina where the actual Islam, its outward practices, jurisprudence and rulings came about. As people leave tradition, so it leaves them and thus the Ummah is in the state it is today. Thus many are born Muslim and do not believe.

Tawheed gives you an intellectual shield to affirm certainty and answer all doubts. It frees us from shirk (sin of association with Allah; or polytheism or idolatry), both outward (literally worshipping idols or created beings) and inward ( hidden association; distrust or disbelief in Allah or His Messengers; insincerity towards Allah and His Messengers). This is pretty deep, so leave it aside for later if you do not understand, we shall cover this all when we are ready. This is a taste of things to come, to show how deep one can go. We will cover it by the time we cover the entire 68 points of Aqeedah.

Islam came to you by Dawah. How can one do Dawah if you do not really know Islam and have faith in it? Tawheed gives you both, teaching you about faith and then how to have faith. It can be easily digested by the mind, as Allah created the mind and this is its purpose, to digest Tawheed. These 68 points will be a basic foundation, a mental blue print to return to and fall back on, when faith wavers or fails. It will refresh, rebuild, realign and reinvigorate your faith again and again. The test of its truth is that nothing can defeat it. You will be tested in life; certainty in the mind is only one level, certainty in the heart is another level. Many have only one, not both. You need both to be complete, otherwise its room for doubt and forgetfulness. Imaan is linked Amana (trust/security) and Imaan leads to Amana, it is the basis of Amana. You will only have true security, in this life and world (and the next), in the heart and mind, if you have true Imaan and practice it sincerely.

In terms of physical benefit, it prevents mental illnesses like Alzheimer’s, as it preservers the mind through heightened consciousness, awareness and continual intellectual exercise. Indeed in Islam it is a belief that the minds purpose is Tafakur (contemplation) on Tawheed, so studying and applying Tawheed is fulfilling that divinely given purpose. Once you learn this knowledge, the skills you learn from studying it and the knowledge itself, will be able to be applied and everything. As this is the Essence of All Knowledge, it must be able to be applied to all knowledge. It will thus bring us to the highest states of religion, reasoning and contemplation.

6. Hukmuhu – Ruling Regarding It

A lot of arts and sciences have rulings regarding them, or themselves are based around a rule or set of rules. This can be easily seen in maths and physics.

Prophet Muhammad (saw) made it wajib upon all individuals male and female to seek knowledge. Tawheed is waajid (an obligation) for every individual (fard ‘ain) to study. How can one be a believer and not know about what one is to believe and what not to believe? Do not see Fard and Waajid as “Oh I have to do it!”, as if it is a burden, rather see the benefits and virtues of this knowledge and other things made obligation upon you. Allah does not make something Fard/Waajib like a tyrant does. Allah is All-Merciful, All-Compassionate and All-Knowing. Just as you see the surface of the rules imposed upon you by parents, yet do you not look deeper to see the love and concern behind those rules? Allah makes rules to protect and guide, and Allah Knows best and wants best for His Creation. For Allah also made the same rules that govern the physics of this world. You know not what Allah knows and certainly we do not know always what is good for us. We are still learning, exploring and finding out.

“The unexamined Life, is a Life not worth living”, Socrates.

How can one live without asking those big life questions and not be satisfied with oneself unless one finds the answers.

In studying Tawheed, we shall learn what is Fard/Waajib, Sunnah, Harus, Macrew, BIdah, Fasik and Haraam in our belief.

• Harus – allowed / possible
• Macrew – disliked or frowned upon / not recommended
• Bidah – separate from Sunnah / innovation
• Fasik – devian, yet not necessarily Harram
• Haraam – forbidden, actually leaving Islam.

7. Masaailuhu – Sub-Issues of Discussion

In many sciences and arts, there are sub issues to the main issues or topics that are covered.

We shall be covering the three Hukums (laws/rulings);

1. Hukum Aqal – Laws of the Intellect
2. Hukum Adat – Laws of Nature
3. Hukum Shari’ – Sacred Law

Tawheed naturally leads onto looking at the basis of our fiqh and shariah, plus the third part of our deen which is Tassawuff or Ihsan. These are all themselves complete sciences.

8. Waadi’ uhu – Organisers/Authors

This is separate from the source of the knowledge. We are not directly studying the source or from the source. We are not going to go through the entire Quran and Sunnah, to compile the knowledge ourselves. No, it has already been compiled by others. From them we learn from. They are our link to the source, as they compiled directly from the source, or so we hope for all knowledge. We are going to go through the transmitted teachings of Imam Ashari and Imam Maturidi.

The authors and organisers are not necessarily the original source, as the original source here is the Prophet Adam(as), as all Prophets(as) were given the same message of Tawheed to teach humanity and Adam(as) was the first man and Prophet. We have not got the original works of Prophet Adam(as). What we have are what was transmitted by Allah to ArchAngel Gabriel (ra/as), down to Prophet Muhammad(as), to the Disciples(ra) and to those that followed; amongst who were the two Imams aforementioned.

The actual 68 points of Aqeedah we are going to go through is from the Ashari School, though both schools are accepted, can largely combine and compliment each other. These two Imams codified/systemised this knowledge and recorded it as what it was already known and practiced as. They had living examples of Quran and Sunnah to refer to, they had descendents of both the Prophet(as) and the Disciples(ra) to refer to. They did not just have to rely upon texts alone such as many of our age now do.

9. Nisbatuhu – Relation To Other Sciences

Once you know a knowledge, you are bound to find other complimentary or competing and contradictory knowledge. For instance, you may learn one style of martial arts, or one language, or one method of recitation or calligraphy, however there are many others out there. Once mastering one, does not one seek to look at others in the same field? Doing so helps reinforce your knowledge of what you already know of; to reaffirm and confirm it against others. We naturally know that we can never know all, yet we still go on seeking; Allah has made it so, we are meant to go on searching and yearning, till we have reached the Absolute Truth, which is ultimately with Allah.

You may also find that a different knowledge is better to embrace than the one you currently have. With tawheed from Islam you can take it to any other religion or philosophy, to test it, to test your own knowledge of it, to test your certainty of it, your faith and conviction, both in heart and mind. Islam is declared as the Perfected and Completed Religion, that is to out do all else.

You can also compare Tawheed with other sciences and arts within Islam, outside the field of Emaan, for instance Fiqh, Shariah and Tassawuff. The reason being that Tawheed should make you realise that all things are connected and Islam is organised in a wholly absolute and complete fashion.

10. Fadhluhu - Virtues

Virtue (or merit) is what continues to benefit; ie – what pleases Allah. All virtues are benefits, but not all benefits are virtues. Virtue is to do with the hereafter or afterlife. Do you do things just for this life and world? Materialistic and superficial things and aims, or do you go deeper and further? The virtues of Tawheed is Eternal and Infinite, as its reward is with Allah. Note that all Prophets and Saints brought the same Tawheed, just the Shariah that varies. So with this knowledge you should be able to feel connected to all humanity and creation, removing all hatred of people and creation from the heart and mind, insha-Allah.

Some other questions people generally ask.

"What Can We Know?";

How do you know that you know?

"What Can We Know about the Nature and Existence of God?";

is there a God?

what about the supernatural?

"Are We Ever Free?";

"Does Our Existence Have a Meaning or Purpose?";

why is there so much suffering in the world?

How do you explain human nature?

How do you determine right and wrong?

why are we here?

"How Should We Live?"

Why is there something rather than nothing?

What happens to a person at death?

what happens after we die?

the universe: accident or design?