‫بسم هللا والحمد هلل والصالة والسالم على رسول هللا‬

What is a real essence?

A real essence is that which an object must have in order to exist,
Without it, it wouldn't exist.

What is mantiq?
It is the tool by which our Aql brain is protected from making mistakes whilst contemplating,
meaning we don't draw away from rationale and logic. So simply it is something which helps
us not to be illogical

What is its purpose?

Its purpose is to defend the Aql brain, the dhihn ‫ ذهن‬the logical faculty Allah ‫ ﷻ‬has blessed
us with or simple intellect, to prevent mistakes occurring during fikr contemplation.

Is mantiq good?
Yes, it is very useful and helpful, however, as with many things, it is also dangerous if used
improperly or understood incorrectly.
~Ibn Taymiyyah has a book called ar radd alal manatiqah the refutation on the logicians
and he highlights the flaws that some of the logicians fell into when using mantiq to define
God. Examples of these people are like the first early logicians like Ibn Sina, Al Farabi and
others.

What is the difference between us and those who used mantiq wrongly, how do we
know we won't fall under the same trap?
Those who used mantiq wrongly used it to find the deen, to discover the deen, however we
will use mantiq to defend the deen.

Who canonised/formalised mantiq?

Aristotle formalised logic.
This dude got titles and stuff but whatever, no need to know them really.
~Thereafter we had Al Kindi then Al Farabi then Ibn Sina, none of them really important.
However Ibn Sina made avicennian logic which Is some beg off of Aristotlian logic.

What is lughawi and istilaahi meanings?

Lughawi linguistic definitions
Istilaahi terminological definitions

What is falsafah?
Arriving at metaphysical basically abstract stuff, meaning like things which exist as a thought
or an idea but not physically.
conclusions without the aid of quran and sunnah
Example: Like ibn sina believing the universe existed eternally with god

What is kalaam?
Instead of giving a long definition, just for this scenario and stuff we'll say this is the opposite
of falsafah.
As you can see falsafah is what Ibn Sina did, however kalaam is
Arriving at metaphysical conclusions with one of the two following things, Like Al Ghazali
did.

● Quran and sunnah

● Doesn't contradict quran and sunnah

For the second point we have three groups:

1. Those who say we can accept these conclusions

2. Those who do tawaqquf and label it as bidah
3. Those who reject these conclusions

2 and 3 are usually athariyyah and hanaabilah, 1 is usually asharis maturidis

What are the two broad categories of mantiq, and explain them in depth.

● Tasawwuraat - apprehension, perception/cognition

Any image that comes in your mind,
This image can be a delusion, an illusion, a doubt, an inkling, a known fact, whatever
It is also Jumlah Inshaaiyyah
This is a sentence which doesn't have a truth value to it.
Example: is Hasan gay? This cannot be verified itself
It doesn't have a truth value, tree, fire, however you also have stuff like tuberculosis, there is
a difference between the two…

But they're both Jumlah inshaaiyyah, however if I said fire, you would think of fire, you would
get an image in your head you'd perceive it quite easily.
This is in contrast to if I said tuberculosis, which you'd probably need a few steps to
understand and picture it in your head, it would take longer and a few more steps.
This shows there's TWO types of Jumlah Inshaaiyyah:
Simple, tasawwur badihi
and speculative, tasawwur nadhari where you need multiple steps and stuff for it to be
perceived.

What are the 7 ways Jumlah inshaaiyyah appear in and provide examples for them
each.
Istifhaam (interrogation / question)
Nidaa’ (calling)
Tamann (Hoping for something improbable)
Tarajj (hoping for something probable)
Amr (imperative)
Nahy (prohibition)
Half (oath)

Example of Istifhaan:
> “Why are you bullying me?”
Example of Nidaa’:
> “come here boy!”

Example of Tamann:
> “i hope i will fly one day”

Example of Tarajj:
> “i hope i will become a scholar one day and meet ataraxia”

Example of amr:
> “Obey Allah and his messenger”

Example of Nahy:
> “make sure you do not follow the footsteps of the loser shaytaan”

Example of Half:
> “wallahi ataraxia is the goat”

The second category of mantiq

● Tasdeeqaat - affirmation/verification
Is also Jumlah khabriyyah, a sentence which contains a piece of information we can verify or
falsify.
Example: Hasan is gay
Can be verified/falsified

Tasdeeqast intrinsically contains tasawwuraat - these sentences are also something we

perceive, they're the same as tasawwuraat sentences except these sentences have
something else to it, it has a truth value.

Also we have two types for this too, the fire is hot, this is true, and we know it is, however if I
say the sum of 27433+4-3575-2+4+4-3+5-3-3-5-3+35-4-5–4-4-55-3-5-5-3-3-5-5 X4 =2
This can be verified but it'll take steps and be long too, so this shows there's also two types
for tasdeeqaat too, the same as tasawwuraat (simple and speculative)

Now all of this stuff is what our intellect dhihn allows us to do, perceive things, verify them.
But what's the point of having intellect if we have no knowledge to accompany it with?

What is the definition of knowledge in mantiq?

In Mantiq, we say Ilm = Idraak al Mutlaq: Pure perception
So any perception that comes to your mind whether it is an illusion or not. It doesn't have
to be true and real!

What is the definition of knowledge in other sciences?

In other uloom sciences, it is That which cannot be taken as different to how it is in reality, it's
a fact.

Why exactly is knowledge in mantiq defined so weirdly?

Why is basically everything that may pop up on our dhihn considered ‘ilm’ in Mantiq?

Knowledge in other sciences is 100% certainty in a fact, for example, the fact that 2+2 = 4 is
mathematical knowledge, but the idea that 2+2 = 5 is not mathematical knowledge
But in mantiq 2+2=5 Is knowledge.

This is where all the shebang is

There's Levels of certainty in mantiq, 6 to be precise

The tiers of certainty In Mantiq are:

Yaqeen (100%)
Dhann (51-99%)
Shakk (50%)
Wahm (1-49%)
Jahl Baseet (0%)
The guys jahil ( ignorant ) but he accepts it
Jahl Murakkab (less than 0%)
When the jahil doesn't even know he's a jail

Within yaqeen itself there are three types:

Ilm al yaqeen is our knowledge of something that we are certain in

Ayn al yaqeen is us directly verifying that thing with our own eyes or empirically

Haqq al yaqeen is the ultimate form of yaqeen that is true yaqeen

Example: As Muslims we believe in Jannah and know that it exists, we 100% believe it and
we have Ilm al Yaqeen knowledge that it is certain
~Then we will go on the day of judgement and we will see paradise before us, this is known
as Ayn Al Yaqeen, belief through the fact that we have seen and verified this with our eyes.
~Then we will enter paradise and be inside it, now we are experiencing it, we are in Jannah
itself, this is Haqq Al Yaqeen, the highest form.

What is a universal?
A universal is basically a set of multiple entities (existing beings) which share common
properties between them.

What are the types of Universals?

- Genus
- species
- differentia
- accidentals - particular and general

What is a genus/species?
A genus is a set of entities that all fall under its overarching (comprehensive) essence but
different in their particular realities
Example;
Genus: wood - all these species have this overarching essence in common.
Species: chair
Other species: table

Differences between elements of a genus: differences in realities/real essences - A real

essence we call in philosophy is the property that an object cannot exist without

Differences between species:

accidental differences - Any property that an object can indeed exist without, is accidental ↓

An example for this is:

A human can live without it's legs so that is accidental however it can't live without
it's soul so that is a real essence.

‫بسم هللا والحمد هلل والصالة والسالم على رسول هللا‬

Abdullah Ibn Zubayr ibn isa ibn Ubaydullah Al Humaydi's Usool as Sunnah
Passed away in 219

The following is how he describes Imaan:

1} The sunnah for us (starts with): For the person to believe in Qadr it’s good and its bad,
it’s sweetness and it’s sourness, and for him to know that whatever afflicts him is to not
wrong him and whatever is to wrong him is to not afflict him, and all of that is the decree of
Allah.

~Deep how he's starting it all of, he's describing imaan firstly through explaining Qadr first
and foremost, it is at the forefront of everything.

2) Words and actions:

Imaan is Word and Action: increases and decreases, and Words do not benefit except by
Action, and Action and Words are nothing except by intention

3) Respecting the Sahabah:

You must respect and regard all the sahabah ‫رضي هللا عنهم‬

And Al Humaydi clearly says, whoever insults them or diminishes them or even a single one
of them then he is NOT him the sunnah, and he is not on the truth.
So to love the sunnah = necessary to love the sahabah (companions)

4) Qur'an being the kalaam (words) of Allah

The kalam of Allah, I heard Sufyan ibn Uyaynah say: Al Quran is the Kalam of Allah, and
whoever says it is created then he is a Mubtadi’, (innovator) and we have not heard anyone
say this.
Of course the zeitgeist (spirit "vibe" of the time) has changed and eventually from
mubtadi’een, we call those who say the speech of Allah is created that he is a disbeliever.

5) Ithbaat (affirmation) of the sifaat (qualities)

We of the sunnah affirm that we will see our lord after death, on qiyamah.
~We do affirmation of the sifaat without ta’teel distorting the meaning.
And whatever has been transmitted in regards to the Qur'an and hadith we accept, we do
not increase it, nor try to malform it, nor do baatil Tafseer (false interpretation) of it, we stop
where the Qur'an and Sunnah stops.

Example: And we say, Allah has rose over his throne, and whoever claims besides this is a
disabler of Allah's words and a jahmi.
Because Allah is He who knows the best about himself.
And Allah is he who is most truthful in his saying.
And Allah is he who is the most appropriate in speech.
As sabooni also mentions that we stop where the salaf stopped.

Difference between khawaarij and sunnah

We do not say just as the khawarij said, "whoever does a major sin then he has committed
disbelief," we disagree with this.
~There is no takfeer in any sin, and kufr is only from the abandoning (there is a lot more
detail regarding what abandoning means here) of the five pillars that Islam is built on.

3 of these things there is no doubt in their abandonment:

~Whoever does not take shahadah

~Whoever does not pray (according to Tark as Salah rules)

~Whoever does not fast

Because there is no delay in these things from their allocated time, and making up these
things is necessary, and whoever leaves that purposefully there is no doubt in there.

~Zakah is more complicated

~As for hajj then whoever is able to must do it, and he is not sinful for delaying it; but he is
sinful for delaying zakah, and he would be held in prison for that.

● And if the person was able to do hajj and they didn’t do it, then it is incumbent on his
family to do hajj on his Behalf, and we hope that it is accepted for him after he
passed away. One Hajj for each person.

● Salah chart, the same rules apply for fasting

● (Qadha: repeat the Salah.
● Kuff, meaning you become a disbeliever.
● Fasiq: open sinner)
 ● Sinful

1) Forgetfully: Example is when you say that okay I'll pray Zuhr after this nap but you
sleep and the time for Zuhr becomes complete and so you miss the Salah, this is
forgetfully.
2) Accidentally: Example for this is when someone believes Salah ends at 10pm and
they pray at 9pm however the Salah time actually ended at 8pm.
3) Purposefully: Someone who purposefully misses Salah as he believes Salah isn't
even an obligation.
4) Rebelliously: Examples is when you don't pray because you want to prove a point,
or you say that I'm not going to pray unless you give me X.
5) Laziness: When you know to pray and accept is an obligation upon you but you
choose not to out of laziness, according to Imam Ahmad you are a disbeliever, the
other imams do not say you become a disbeliever however.

Side note: Imam Abu Hanifa's opinion on what to do when someone doesn't pray
Salah due to negligence/laziness:

Modal Logic
What is a modal?
A modal is the object that qualifies the truth of a statement.
It is related to Jumlah khabriyyah

Example: Hasanul is happy __

The __ represents the placement of the modal

What is alethic modality?

If we want to qualify Hasanul’s happiness on a spectrum of truth, we go into alethic modality
Meaning, how true is it that Hasanul is happy.
Example: necessarily, possibly (this comes very often later on)
These are the most common

What is epistemic/doxastic (relates to an individual's beliefs) modality?

If we want to qualify hasanul’s happiness on a spectrum of knowledge that he is happy, we
go into doxastic modality.
These deal with knowledge/belief like "certainly, probably, perhaps"

What is temporal (time related) modality?

if we want to qualify Hasanul’s happiness on a spectrum of time, meaning if he’s always
happy, sometimes happy, never happy, happy at a certain particular time, we go into
temporal modalities
These are the second most common, to explain it better they go into tenses, " was, is, has
been "

Truth Vs Knowledge Vs Time

Alethic Vs Doxastic Vs Temporal

If we have the following statement

Hasanul is happy _____
Where we can put our modal

Notice, we are trying to qualify the degree of his happiness here, not the whole statement.

~If we put the modal before the adjective:

Example:
necessarily Hasanul is happy,
That would qualify the truth of his happiness.

~If we put the modal after the adjective:

Example:
Hasanul is happy necessarily,
Then that does not qualify his happiness itself, rather it qualifies his state of being happy.
So instead of his happiness being a spectrum, It’s his act of being happy that is the
spectrum
Let's compare putting the modal before Vs after a bit more;

Think of the modal being placed before “happy” kind of giving like a meter of 1-10 to the
happiness.
If we qualify Hasanul’s happiness itself, then we are saying that Hasanul must obtain
happiness, but to what extent?
The lower the meter is, he’s still happy, and the higher the meter is, he’s still happy.

But the modal being out at the end gives a meter of 1-10 of Hasanul’s own personality of
being happy.
If we qualify Hasanul’s state of being happy, then we can say that he could not have been
happy he could have been angry or sad or crying or Nsane
The higher the meter is, the more certain it is that he is happy.
The lower the meter is, the less likely he’s happy but rather he’s in a different emotion.

If we were to generalise this statement by saying, Hasanul is happy under interpretation i

(Interpretation i is just an arbitrary interpretation)
~Each interpretation would be a specialised assignment of truth values to the non logical
particles in the proposition

Non logical particle: Hasanul, happy

Logical particle: and, not, or
The interpretation: Gives meaning to these words, different interpretations give different
meanings.

Hasanul is happy under interpretation I

It doesn't matter what meaning the interpretation gives, we just need to know that
Hasanul is happy.

You can say,

A duck is white under interpretation k
You can use any example.

A proposition being necessarily true:

we say that a proposition is necessarily true if under EVERY interpretation, the proposition is
true

A proposition being possibly true:

We say that a proposition if possibly true if there exists at least ONE interpretation where the
proposition is true

If you had the sentence, a man is a guardian of the woman, would this sentence necessarily
be true?
No, because some feminsits would disagree. And some men would agree.

If something is true under ALL interpretations (it is necessarily true)

Then it must be true in at least one world (it must be possibly true as well)
However if something is true in at least one world, it isn't necessarily true in all worlds

P = P is actualised
□ = Necessarily
◇ = Possibly
⊃ = Implies
P, Q, R = usually proportional letters
These stand for unanalysed propositions
Some texts use L & M for □ & ◇
K = is often used to in place of □ if knowledge is concerned
You can use Kₐ or Kₑ or anything if there are more than one persons involved.

So we say:

□P ⊃ ◇P generally holds (there are examples where it doesn’t)

You can translate this as:

If necessarily P, then possibly P, or
“P is necessarily true” is implied by “P is possibly true”

What does P on its own mean?

P on its own just means P is actualised, meaning it is true in the real world (meaning the
ACTUAL world, the one we live in) regardless of random interpretations.

So in our real world when we say Hasanul is happy, currently we are referring to Hasanul as
Hasanul Haque from E3 2HF studying at Blackburn darul uloom, and happy means happy as
we think of it.

Think of the real world as true objective reality.

1) So in the true interpretation, P

2) in all interpretations, □P
3) in at least one interpretation, ◇P

Does P ⊃ ◇P generally hold?

Yes, because if P means it's true in the actual world, then of course this would then imply
that P is true in at least one world/interpretation.
That is the definition of ◇P.

Would the opposite be true?

So if we now gave the question,
Does ◇P ⊃ P generally hold?
This is not true, as possibly P (P is true in at least one world) doesn't imply that P is true in
the actual world. For possibly P, it could be that P is true in world X, Possibly P means ANY
INTERPRETATION can be true but AT LEAST one must be true, it doesn't necessarily mean
that P is true in the real world, so this statement is false.

For some more examples, let's label the real world as world x, alongside this we have other
worlds, world y, z.
This means that P=world x
So ◇P may mean that P is true in world Z, this doesn't imply that it is true in world X (P).

Does P ⊃ □P hold?
No, because P being true in the actual world, does not imply or then mean that it is true in
every world.

P may be true in world x ( actual world ) but not in world y or world z.

However if we have the opposite:

Does □P ⊃ P hold?
This is true, because if P is true in every world, then it implies that it is true in the actual
world.

And once more to quickly clarify all of this one last time:

The house is necessarily red.

( The house is red in every world )
The house Is possibly red.
( The house is red in at least one world )
The house is red.
(The house is red in our actual world)

If we say, "Safa is necessarily possibly fat" then this means that it's 100% that she's possibly
fat, she must be fat in at least one world.

If I say "Safa is necessarily, necessarily fat," then she is 100% fat in every world, she
definitely is.
Safa is necessarily fat =
Safa is fat in every world.
Safa is necessarily necessarily fat =
Safa is necessarily fat in every world.

What is PWS and what is it based off of?

Possible world semantics (PWS) are predicated (based off) on something called a MODAL
MODEL

What is a modal model?

It is a triplet of three things, namely:
< g, R, ⊩ >

HADITH SCIENCES

‫بسم هللا والحمد هلل والصالة والسالم على رسول هللا‬

The Sahih Hadith

The Sahīh narration is a “supported” Hadith (Hadith al Musnad), the Isnad chain of which
coheres continuously through the transmission of one upright "'Adl" and accurate "Dhaabit"
person from another up to its point of termination. The Sahīh narration can neither be
“anomalous” (shādh) nor “defective” (mu’allal).

Ibn Katheer in Ikhtisaar Uloom al Ahadeeth succinctly quotes Ibn Salah from the latter’s
book ‘Uloom al Hadith:

In Al-Iraqi’s poem Alfiyyah he remarks:

And As-Suyooti in his Sharh of this poem explains:

An-Naysābūri says in his book Ma’rifah ‘Uloom al Hadeeth:

Adh-Dhahabi in his Mūqidhah Fee ‘Ilm Mustalah al Hadith explains:

These properties required of a Sahīh Hadith therefore bar 5 things:

1} “interrupted” (munqati’),
2} “problematic” (mu’dal),
3} “anomalous” (shādh) Ahadeeth,
the Hadith containing an
4} “impairing/hidden defect” (‘illah),
5} And the Hadith in which any transmitter suffers from any variety of discreditation (Jarh);
These reports would not be classed as Sahīh.

This is what majority agree upon ↓

● The sahih hadith doesn't have any of the above 5 things, furthermore it is coherently
transmitted by precise, upright narrators, who are trustworthy and pious, who's
memory is sharp and they suffer no variety of discredition, there is no tadlees (break
in the chain) The hadith is transmitted from the Prophet Muhammad ‫ ﷺ‬to sahabah
like this, then the tabi'een and thereafter it is circulated by the ahlul hadith.

Also note that the chain must be uninterrupted, it cannot be a mursal hadith, and if it is then
its objection to (the report’s) authenticity / using it as evidence is of a difference of
opinion.

Authenticity of the mursal hadith:

Musnad Al Hadith:
Mursal:
Isnad:
Matn:
Shadh:
Mu'allal:
Munaqti':
Mu'dal:
'illah:
Jarh:
'Adl:
Dhabt:
Tadlees:
Sahih li Ghayrih:
Sahih li dhātih:
 ‫بسم هللا والحمد هلل والصالة والسالم على رسول هللا‬

Ibn Abi Zayd Al Qayrawani Al Maliki was born in 310 AH

Abu Muhammad Abdullah Ibn Abi Zayd Al Qayrawani may Allah be pleased with him says in
his Muqaddimah:

Praise be to Allah who originated man by virtue of His Ni’mah, and he formed them in the
wombs with His wisdom, and bestowed and eased for them with provision, and taught him
that which he did not know, and had virtue upon them a great virtue.
And he guided whoever He wished through his virtue.
And he left in mid guidance those who neglected him in virtue of His justice.
And he continues to ease for the believer through ease.
And covered their hearts with remembrance of Him.
And they believed in Allah through their tongue expressing willingly.
And by their hearts a pure faith.
And acting upon that which came to them in His books or through His messengers.
And those messengers taught what He had taught them.
And they stopped where it was restricted for them.
And they delved into that which was permitted for them as opposed to that which was
prohibited for them.
(Allah did everything out of his own Virtue and Kindness to us)

What is the believer?

The believer is he who has Imaan.

What does the believer do?

He testifies with his tongue, he believes purely with his heart without any doubt, and he acts
upon that which was brought to him in the Books and through the Messengers

And he endorsed that the children of the Muslims must be taught the Quran so that their
hearts may proceed to understanding the deen of Allah, and its legislations.
He stresses the importance of understanding the deen.

Who has the best of hearts?

Know that the best of hearts are the most cautious of them, and that the hearts most hopeful
for good are those that do not let evil precede it.

And Allah has mandated upon the hearts actions from the beliefs and the external body
parts actions from the obedience.
 ‫بسم هللا والحمد هلل والصالة والسالم على رسول هللا‬

What will I gain from studying this book?

It should increase my conviction, that the way I stand, recite, bkw, prostate, sit in Salah is the
same way the blessed prophet Muhammad ‫ ﷺ‬prayed. It should make me feel happy and
content and improve my Salah.

~It's good to be inquisitive and question things

Why's there so much ikhtillaf within Islam and in the madhaahib

This is because several commands came down in Islam throughout the prophets life, things
changed, for example:
You were allowed to speak in prayer before, fasting started as soon as you slept, you were
allowed to move in Salah.

But over time the commands changed a bit too, so this is one possible source of ehh some
narrations appear to be conflicting with other narrations. This leads on to being one of the
reasons why there are scholarly differences of opinions today on prayer and other aspects of
worship.

But the imams are here and they were the ones who sifted through all these apparent
contradictions, they made everything clear and easy for us to understand the Sunnah in a
systematic way, why do we wanna change it or do something different?

What do the imams differ in?

The imams differ only in interpretation, allocation, and scholarly analysis of those sources.

Due to this it's very possible that if I'm finding the arguments and evidences presented in one
imams jurisprudence, I could feel the same way when reading literature from the other
schools.

Ettiquette
‫بسم هللا والحمد هلل والصالة والسالم على رسول هللا‬
 Taqdeem Wat Ta'kheer Fil Quran

Difference between:
( In terms of expression of thought )
Mantiq - Mantiq helps you think rationally and without being prone to illogical errors.
Nahw/ Sarf - Nahw and Sarf allows you to formulate your thoughts into linguistic expression.
Balaaghah - Balaghah allows you to formulate your thoughts appropriately to the correct
audience in the correct place at the correct time, eloquently and effectively
Urūd - Urud is poetic meters which makes your speech more eloquent in writing

What is an uslūb?
An Uslūb is like a form of a stylistic, something concerning literary style, Examples: Pathetic
fallacy, similes, metaphors, foreshadowing, onomatopoeia

What is the Difference between linguistic and non-linguistic tafaaseer?

Linguistic- refers to the language and goes into the vowels, the words, why is it using this
word, the grammar, balaghah and much more.
Example: Muhammad Darwish, Bahr al Muheet by Abu Hayyan
Non linguistic- normal tafsir, explains the verses etcetera, just doesn't do the above
mentioned things.
Example: Ibn Juzayy, Ibn Kathir

Are words/letters placed "randomly" in the Qur'an?

There are several works and many more are constantly being produced which emphasise
and rigourise the notion that every single word in the Qur'an has been placed in its most
appropriate place and there is wisdom, truth, and beauty behind all of this.

What does the title of this book even mean?

The word taqdeem, ‫ تقديم‬comes from the word ‫م‬-‫د‬-‫ ق‬and means to precede,
The word ta'kheer, ‫ تأخير‬comes from ‫ر‬-‫خ‬-‫ أ‬and means to come after
So Taqdeem wat Ta’kheer is the study of ordered juxtaposition.
That ordered juxtaposition is an Uslub from the many Asaaleeb of the quran
~This puts emphasis on BOTH the juxtaposing things, and it doesn't mean that only one is
emphasised.
(The connection between the two things and what they are attributed to is what is affected
by this ordered juxtaposition) - we'll clarify this more further on.

What does all of this even mean?

Let me explain by starting off with a question and we'll discuss it and then explain it further
on, along with several more examples.

Is there a difference in when I say:

Cut off the hands of the male thief and the female thief
Versus
Cut off the hands of the female thief and the male thief?
They both have the same meaning right? Nothing's really changed between these two
sentences.

That's what you'd think, but that's for normal language. When it comes to the Qur'an it's so
much deeper, as we have seen before when we mentioned how every single word is written
on purpose and is in its most appropriate place. And we will explain this next with several
examples.

So what are the actual reasons as to why some words are placed before others?

1} Tabarruk
To start something off in a blessed way, defined as:

“‫"تقديم اسم هللا في األمور ذوات الشأن‬

The precedence of putting Allah’s name before matters intrinsically prestigious in rank or a
very important state of affairs.

The Tabarruk type is preceding important matters with Allah’s name to evoke that it is
important and attention worthy, as you can see in the above example.
~Notice how Allah is always first.

2} Ta'dheem
This is when a list is being made and it is usually put in order of importance (highest to
lowest importance)
This verse shows how their is ranks between the believers, secondly if we look into other
verses we'll see that the muhaajireen are always mentioned before the mujaahideen,
ALWAYS.

The ones who sacrificed so much in Makkah and bore do much pain and trouble, and they
migrated and left their home lands to go Madinah, the Muhaajireen, are not equal to the
Mujaahideen.

This is what Ta'dheem is about, greatness, the order of the list talks of the "greatest" things,
the most important, and then goes down in order.

Examples: Take care at looking at the order of the mentioned things in the list. This is slightly
similar to the first example too, Allah is always first ( unless of course there is a list of ranks
of people or something and Allah isn't in the list )
3} Sabaq with respect to time
Notice how it all follows in chronological order.
Those closest to Abraham are his people, then Muhammad ‫ﷺ‬, then his people (us)
etcetera. That’s why we are on the millah of Ibrāhīm.

4} Sabaq Bil Eejaad

Precedence in existence
Allah came first (He always existed), then the angels, then the messengers, then people.

This verse has a list, and the list goes in order of who accepted Islam first. It could also be
because of ranking maybe, which leads onto something important.

Verses do not have to be specific to any one category, it can belong to several
categories. A verse may have a list in which 3 things come in order of importance, it
may also be in order of coming into existence. They can belong to several categories.

Another point to mention for the aforementioned verse is that, we can look at the hukm, the
order, given in the verse. The prophet has a larger duty to get his wives to do the command
(cover up), then his daughters and then the women of the believers.

We can show an abundance of verses for this but this is quite simple to comprehend,
nevertheless here are a few more examples:
Night before day, darkness before light, always Adam before nuh, always ibraheem before
musa,
Its never injeel wat tawrah,
Always Tawraat before injeel
And like we said, this is the importance of it, the beauty of it, showing how every single word
is in its perfect position. Switching the order of tawraat and injeel doesn't change the
meaning, but we can see the tawraat is first as it was revealed first.

~This all proves how the Qur'an truly is Allah's words and cannot be the words of a man,
look how detailed and intricate the Qur'an is.

5} Bidh dhaat
This is when numbers are listed in ascending order.

6} Bil I'llah was Sababiyyah

We have several examples here, once Is ‫ عليم‬A'leem (all knowing) before ‫ حكيم‬Hakeem (All
Wise) Why are Allah's names mentioned in a certain order?

Because hukm (ruling) is predicated on knowledge in the first place, the one who has all the
knowledge can give the best ahkaam, one cannot give hukms without having knowledge first

‫بسم هللا والحمد هلل والصالة والسالم على رسول هللا‬

 Raising the blame from the scholars of knowledge
By Sheikhul Islam Ibn Taymiyyah
‫رحمه هللا‬

Before we get into this book, we shall look at some context of the zeitgeist (vibe of the time)
that Ibn Taymiyyah ‫ رحمه هللا‬lived in. It is unfortunately believed by some that the sheikh was
out to to attack others and shame them, however it was indeed the complete opposite.

Political fragmentation and breakage was almost palpable (physically touchable) in his time.
People were becoming so lax with doctrine but so fanatic (excessive zeal) about politics, it
was literally leaving creed for laziness and adopting fanaticisms in legality.

What did Imam Shafi'ee say about sufis and who were they?
The sufis that ibn Taymiyyah criticised at that time they weren’t the sufis that imam Shafi’i
was talking about when he said ‫فقيها وصوفيا فكن غير واحد‬.
These sufis abandoned the quran and sunnah and were doing hujjah (used (the following)
as evidence) of fabricated reports.

Anyway Sufis back then would do Ihtijaaj (take as evidence) of fabricated, or lies, or weak
reports and say this is from Islam and then they would do some mad stuff. Yet at the same
time the politics of the time was crazy. Which leads to the purpose of this book…

What does Ibn Taymiyyah do in this book?

In this book, this single handedly may shatter anyone who claims ibn Taymiyyah was
hyperliteralist, who was against rationale and stuck to the most literal literal meanings and
rejected ra’iyy (opinion)

~Ibn Taymittag at some point in this book explains and defends why some mujtahids may
depart from acting directly on a hadith and instead follow his own Usul with regards to its
ruling.
~Ibn Taymiyyah in this book defends the mujtahids, especially the four imams, and explains
why Ikhtilaaf exists. He defends them all by saying none of them were trying to go against
the Quran and sunnah.
~He also dismantles madhhabi fanatics and supremacists who say oh no my madhhab is
better than yours etc. He says that whoever follows Imam Shafi’i shouldn’t disapprove of
those who follow imam Ahmad and vice versa.

What if there are incorrect opinions on the madhab?

Moreover, he explains that even if there are “incorrect opinions” in the madhaahib, this is
absolutely no excuse to attack the founder of the madhhab. Those scholars were mujtahids.
And despite this, laymen still heavily attack them, may Allah forgive us and protect us all.

Was Ibn Taymiyyah ‫ رحمه هللا‬himself ever wrong then? Did he accept his mistakes?
Ibn Taymiyyah himself was a man who was ready and at the forefront to acknowledge his
own mistakes, and forgiving anyone who attacked him. You can see in other books he is
so ready to acknowledge his own mistakes.

In conclusion this book is…

This book, then, to briefly preface, is to dismantle the fanatic madhhabism that was present
at the time, the attacks upon mujtahids, and a defence of both the mujtahids and the
muqallideen.

Who should we be loyal to?

It is obligatory upon Muslims after being loyal to Allah and the messenger to be loyal to the
believers, as the Quran says, especially to the scholars.

He has a very beautiful allegory for who the scholars and mujtahideen are with regards to
the laymen:
”… especially to the scholars who are the inheritors of the prophets, whom Allah made like
stars that serve as guides through the darkness of the lands and oceans.“

Did the scholars oppose the sunnah?

It should be known that none of the scholars generally accepted by all the ummah would
intentionally oppose the prophet In ANY aspect of his sunnah.
If any of their opinions were to be found in opposition to a Sahih Hadith, then there
must be a just excuse for that.

What are the categories of just excuses?

The First Reason

That the scholar did not believe that the Prophet actually uttered that Hadith

The Second Reason

That the scholar did not think that the issue in question was addressed by that particular
hadith

The Third Reason

That the scholar believed the ruling in the hadith was abrogated.

Perhaps the hadith did not reach the scholar, or he was unaware of it. If he gave a ruling
pertaining to a particular Mas’alah on the basis of the apparent meaning of a verse or
another hadith then used Qiyaas or Istis’haab then his opinion may agree with the hadith in
one way but oppose it in another given the additional hadith he was unaware of.

It is absolutely impossible for one to encompass every hadith in existence.

It vehemently defends the scholars and says that just because you’re a mujtahid, doesn’t
mean you know all the hadiths, and just because you don’t know all the hadiths, doesn’t
mean that you cannot be a mujtahid.
Ibn Taymiyyah explains this and he says the goal of a mujtahid should be to know most of
the hadiths so that only very few of the details would be able to escape him. He emphasises
his point with the fact that many of the Sahabah were unaware of hadith.

Other reasons hadith may not have reached scholars is because hadith compilations came
after them.
They memorised what they memorised and several times it was in their heart but the
quantity would not still encompass every hadith.

Also for example: if someone memorised every hadith in a certain book this doesn't mean
he knows every hadith in another book. In fact those who came before the emergence of
Hadith collections were far far more knowledgable in the sunnah than those who came after
them.
A large part of the sunnah that reached them may have not reached us or maybe through
munqati’ isnaads (cut off chains of narrations) or with unknown narrators in there.

The hadith that had reached the Mujtahid may not have been deemed to be Authentic
by them
And this can be for a few reasons:
 ‫بسم هللا والحمد هلل والصالة والسالم على رسول هللا‬

‫‪Aqeedah‬‬