Reading Time

• Summary Transcript: 3~ minutes
• Full Transcript: 30~ minutes

Learning Objectives

• Understand the Hierarchy of Knowledge
  • Identify the highest form of knowledge according to Ibn Qudamah, which focuses on understanding Allah, His attributes, and the afterlife.
  • Differentiate between praiseworthy knowledge and knowledge that serves communal obligations (fard kifayah).
• Apply the Concept of Self-Purification
  • Recognize the importance of self-purification and personal spiritual development before guiding or helping others.
  • Explain how traits such as greed, jealousy, and vanity impact spiritual growth and how they can be addressed.
• Comprehend Islamic Rulings on Abortion
  • Articulate the Islamic rulings on abortion as presented by Ibn Qudamah, particularly focusing on the stages of pregnancy and the role of qadar.
  • Evaluate when abortion is permissible in Islam, and the importance of considering individual circumstances.
• Grasp the Role of Qadr (Divine Decree) and Human Free Will
  • Understand the balance between divine decree (qadr) and human free will, and how individuals are responsible for their actions within the framework of Allah’s knowledge.
  • Demonstrate the importance of focusing on present actions rather than worrying about what Allah has decreed.
• Emphasize Consistency in Good Deeds
  • Explain why consistency in good deeds is crucial for ensuring a positive spiritual ending.
  • Discuss the concept of one’s fate being sealed based on their final actions, and the importance of maintaining righteousness throughout life.
• Prioritize the Study of Qur’an and Sunnah
  • Justify why the Qur’an and Sunnah should be the foundational sources of knowledge for a Muslim, as recommended by Ibn Qudamah.
  • Outline supplementary disciplines (e.g., tafsir, abrogation) that enhance understanding of these sacred texts.
• Discern the Dangers of Misusing Knowledge
  • Identify the negative consequences of using knowledge to win debates or refute others for the sake of pride.
  • Develop a humble approach to knowledge that focuses on personal spiritual growth rather than proving others wrong.
• Balance Fear and Hope in Spiritual Practice
  • Describe how to balance fear of a bad ending with hope in Allah’s mercy, and apply this balance to personal religious practice.
  • Explore strategies for maintaining humility while striving for a good ending in both actions and intentions.

Class Summary

The Importance of Pursuing Praiseworthy Knowledge and Spiritual Growth

In our journey through Imam Ibn Qudamah’s Muhtasar Minhaj al-Qasidin, we are reminded of the significance of seeking knowledge that deepens our connection to Allah and brings us closer to happiness in the afterlife. The lessons outlined by Ibn Qudamah encourage a balance between personal spiritual growth and communal responsibilities. Let’s explore these key teachings.

Knowledge That Brings Us Closer to Allah

The highest form of knowledge, as Imam Ibn Qudamah explains, is knowledge about Allah, His attributes, and His wisdom in creating the afterlife to follow this world. This knowledge is pursued for its own sake, and it’s a never-ending journey—one that leads to eternal happiness. In contrast, any knowledge that doesn’t serve this ultimate purpose, such as mundane studies that don’t increase your spirituality, can be considered a waste of time.

The Two Types of Knowledge

Knowledge is categorized into two main types:

1. Praiseworthy Knowledge: This refers to knowledge about Allah, which brings a person closer to Him. It is essential and should be the main pursuit for anyone seeking spiritual growth.
2. Knowledge That Supports Other Learning: Certain types of knowledge, such as those related to communal obligations, should be learned but only to a limited extent. These support your ultimate goal but should not take over your primary focus on understanding Allah.

Focus on Self-Purification First

Ibn Qudamah emphasizes that before trying to guide or correct others, one must focus on their own spiritual purification. Traits such as greed, jealousy, and vanity should be worked on diligently. Trying to fix others before fixing yourself is like ignoring a fire in your own home while trying to put out fires elsewhere. True spiritual success comes from inner transformation first.

Abortion in Islam: A Case-by-Case Approach

The text also discusses Islamic rulings on abortion, particularly concerning when it is permissible. Scholars agree that after 120 days, when the soul has been breathed into the fetus, abortion is not allowed except in cases where the mother’s life is at risk or the fetus is confirmed to be dead. For pregnancies less than 120 days, there is more flexibility, but it remains a sensitive case-by-case decision that must consider individual circumstances.

Understanding Qadr (Divine Decree)

Ibn Qudamah also delves into the concept of qadr, or divine decree, explaining that while Allah knows everything—past, present, and future—humans still have free will. It’s our responsibility to make the best choices with the options Allah has provided. Rather than worrying about what Allah knows, we should focus on making the right decisions in the present.

Consistency in Good Deeds and the Importance of a Good Ending

One critical lesson from Ibn Qudamah is the need for consistency in good deeds. It’s not enough to start well—you must strive to end well, too. A person may perform good deeds their entire life but lose their way in the end, and vice versa. Therefore, humility and persistence in doing what pleases Allah are key to ensuring a good ending.

Full Transcript

Alhamdulillah Rabbil Alameen, salallahu wa sallam wa barakatuhu wa nabiyyin wa muhammadin wa ala alihi wa sahbihi wa sallam wa tasliman kathira. Welcome back to this very special session from Ta’seel that’s happening remotely this time, from the book of Imam Ibn Qudamah, Muhtasar Minhaj al-Qasidin.

The Importance of Knowledge and Terminology

In this book, we’ve been studying together the chapters on the subject of knowledge. Last week, if you remember, we talked about different terminologies used in describing knowledge and different levels. Unfortunately, these have been misused because they’ve been watered down or maybe given a different meaning to them, such as the word “fiqh,” for example, which is supposed to mean the understanding of one’s relationship with Allah subhanahu wa ta’ala. Rather, now we use it as understanding what is right, what is haram, and what is halal in terms of matters of fiqh and furu’ (branches).

The subject of ilm (knowledge), which people now think of as being strong in debating masa’il (issues) of fiqh and usool (principles), has also been altered. Imam Ibn Qudamah refers to true ilm as understanding Allah subhanahu wa ta’ala’s ayat and His amazing creation, and tawheed (the oneness of Allah). Many of these terminologies have been changed.

The Praiseworthy Disciplines of Knowledge

Now, he is moving to a new chapter called “The Praiseworthy Disciplines,” or Fasl fil Uloom al-Mahmoodah. What are these uloom (sciences) that are considered mahmoodah (praiseworthy), which Muslims, especially students of knowledge, need to aspire to learn?

Some of these uloom are praiseworthy, and from the title, it’s clear that some disciplines of knowledge are not praiseworthy. In fact, they’re not even supposed to be counted as part of knowledge. Let’s see what Imam Ibn Qudamah says about the praiseworthy disciplines that he encourages you and me to learn, insha’Allah ta’ala.

The Highest Form of Knowledge: Knowledge of Allah

Bismillah. Bismillah ar-Rahman ar-Rahim.

Imam Ibn Qudamah says, “Know that praiseworthy knowledge is of two types. Number one: knowledge that deserves the utmost praise. The more one possesses it, the better. This is the knowledge about Allah subhanahu wa ta’ala, His attributes (sifat), actions (af’al), and His wisdom in making the afterlife follow this world. This is knowledge sought for its own sake and knowledge that leads to happiness (sa’adah) in the afterlife. It is the bottomless ocean. Men can only circle around its shores and edges to the best of their ability.”

At the beginning of this introduction, Imam Ibn Qudamah is not providing any specific details in terms of what particular discipline you need to follow. He gives you the big spectrum first. He says, “Look, the number one ilm that you need to pursue is the one that brings you closer to Allah subhanahu wa ta’ala, and that’s the one you need in this dunya and in the akhirah.”

He says, “Al-ilmu billah (knowledge of Allah), to have knowledge about Allah subhanahu wa ta’ala.” He quotes the ayah of Allah, “Fa’lam annahu la ilaha illallah” (Know that there is no god but Allah), which means learn and pursue that knowledge. Even learning about Allah subhanahu wa ta’ala is part of our duty. He says you should know about Allah’s oneness, His beautiful attributes, His actions, and His wisdom in making this dunya and akhirah—understanding the purpose and meaning as it should be.

He continues, “Qal fa’inna hadha ilmu matloob li thaatihi.” This knowledge is sought for its own sake, meaning the reward is inherent in the pursuit. The more you learn about Allah subhanahu wa ta’ala, the more you will hopefully have that khashiyah (reverence) that we talked about in previous sessions. Allah subhanahu wa ta’ala says, Innama yakhsha Allah min ibadihi ulama (It is only those who have knowledge among His servants that fear Allah). Those who truly fear Allah subhanahu wa ta’ala are the ulama—those who are conscious of Him.

The more conscious you are of Allah subhanahu wa ta’ala, the more you adopt ihsan (excellence). That is, you worship Allah as if you see Him. And if you’re not at that level, then you know that Allah subhanahu wa ta’ala sees you. Imam Ibn Qudamah says that this is the ilm you need to spend most of your life studying. He implies that this ilm has no limit. You’ll continue living your life pursuing this ilm.

He also says that any knowledge you pursue that doesn’t feed into this purpose is a waste of time. Whether you’re studying Arabic language, tajweed, or even matters of dunya like medicine or law, if that knowledge doesn’t make you more religious or spiritual, then you’re missing the point of everything. He’s bringing us back to the purpose of seeking knowledge.

Applying Knowledge in Practice

So, keep in mind, brothers and sisters, as we study this ilm and knowledge, that if what you’re studying right now isn’t bringing you closer to Allah subhanahu wa ta’ala, then you’re missing the point. Keep the goal in mind: to know more about Allah azza wa jal, His beautiful names, and His attributes. This will reflect in your life and help you understand the purpose of why Allah created the dunya before the akhirah. Following His instructions brings you sa’adah (eternal bliss).

That’s the first ilm that is praiseworthy, or mahmood. Now, let’s see what he says about the second type of knowledge.

The Second Type of Knowledge: Necessary but Limited

Knowledge that is praised only to a certain degree. This is the previously mentioned knowledge needed in fulfilling communal obligations (fard kifayah). Knowledge of all communal obligations is needed, but it can be studied either according to need or exhaustively.

Imam Ibn Qudamah says, “Look, we talked about the first ilm, which is the ultimate knowledge you’re looking for. But then there are many other aspects of knowledge that lead to that first one.” He says that you shouldn’t put too much energy into this ilm. He says, La al-‘ulum allati la yuhmad minha illa miqdar makhsoos (Only a certain amount of these types of knowledge is praiseworthy). You only need a certain amount of this knowledge that will act as a catalyst or stepping stone to reach the ultimate knowledge about Allah subhanahu wa ta’ala. He doesn’t mention any specific disciplines but refers to the previously mentioned knowledge.

He says some disciplines of knowledge require iftikar (a little bit of knowledge to get by), while others require iqtisar(medium effort). Then there are those that require istiqsa’ (extensive research and deep study). Every discipline is different. He advises against delving too deep into a discipline that only requires a little knowledge. You don’t want to waste your time focusing too much on it.

Purifying the Self Before Engaging in Da’wah

Imam Ibn Qudamah says you should be one of two people: either someone who is busy working on themselves or someone who has worked on themselves and now devotes themselves to helping others. He warns against focusing on fixing others before fixing yourself. You must work on purifying your inner self from negative characteristics like greed, jealousy, ostentation, and vanity before focusing on outward conduct.

This concept will be discussed in the section on destructive flaws. He advises that if you haven’t completed this internal work, don’t engage in communal obligations because others can do that. A person who ruins themselves while trying to fix others is a fool. They are like someone who has scorpions in their sleeves but focuses on driving flies away from others.

SubhanAllah, this is a beautiful point from Imam Ibn Qudamah, which is, of course, an extension of Imam Ghazali’s work. He’s not just giving information but linking it to spirituality. You need to seek knowledge, but some of it is more important than others.

The Dangers of Ignoring Personal Spiritual Work

He says you need to be one of two people: either busy working on yourself or someone who has worked on themselves and now helps others. What does that mean? Purify your soul. If you’ve studied the meaning of tahajjud but don’t pray it, you’re missing the point. If you know the value of fasting on Mondays and Thursdays but aren’t doing it, or you know the purpose of giving da’wah but aren’t giving it, you’re missing the point.

You need to work on yourself first. This knowledge you’re gaining demands application. If you don’t apply it, it will disappear.

Once you’ve worked on yourself, you can start helping others. But don’t be someone who is ruined from the inside, trying to fix everything around them. Unfortunately, many of us do this because it’s easier to see the results in others than in ourselves. It takes much more energy to work on waking up for fajr or abstaining from haram, but inviting others to do the same can feel easier.

Also, sometimes it comes from arrogance or ignorance. We might look at other people’s faults while pretending we have none, or we might truly not see our own. This is why it’s important to focus on yourself first. Greed, jealousy, ostentation, and vanity—these are traits that will eat away at your good deeds and spiritual energy.

Balancing Personal Purification and Da’wah

If you can’t focus completely on fixing yourself and others, then don’t start engaging in communal obligations. Don’t start studying Arabic grammar or different qira’at when you still struggle with jealousy or arrogance. Work on your heart first.

I want to clarify something here. You might think, “Wait, if that’s the case, I’ll never be able to give da’wah because I’m not perfect.” But you don’t need to be perfect to give da’wah. We are all human and imperfect. Human perfection means that when you make a mistake, you fix it. This is the principle behind Imam Ibn Taymiyyah’s stance when asked about giving da’wah while having faults.

For example, someone who smokes might feel hypocritical talking about the harms of smoking. But they still have an obligation to stop smoking and to give da’wah about its harms. These are two separate obligations: giving da’wah and making tawbah. You can’t abandon one because you’re struggling with the other. As long as you feel guilt and have the intention to fix your fault, you can still give da’wah. But if you are desensitized and feel no shame in your fault, then speaking against it becomes hypocritical.

So be mindful of this balance. Imam Ibn Qudamah says, “If you’re finished with purifying your inner self—and what a far-fetched goal that is—then focus on communal obligations, but proceed gradually.” He acknowledges that complete purification is a far-fetched goal, but to the best of your ability, you should move on to other pursuits once you’ve made progress on yourself.

Now, he’s going to give more detailed guidance on what disciplines to focus on and where to start. Keep in mind that this is according to his time, more than a millennium ago. Since then, scholars have reorganized knowledge, so some disciplines might not be mentioned here.

Knowledge of the Qur’an and Sunnah

Start with the Book of Allah subhanahu wa ta’ala, then move to the Sunnah of His Messenger, salallahu alayhi wa sallam. Then learn the sciences of the Qur’an, such as tafsir, knowledge of abrogating and abrogated verses, and clear and ambiguous verses. The same applies to the Sunnah. After this, focus on communal obligations.

The first knowledge you need to busy yourself with is knowledge related to the Qur’an and the Sunnah of the Prophet, salallahu alayhi wa sallam. We’ve already talked about how these are the ultimate sources of knowledge because they are the sacred words of Allah and the Prophet, salallahu alayhi wa sallam. Study them for their own virtue.

To better understand the Qur’an and the Sunnah, study supplementary disciplines like tafsir (interpretation of the Qur’an), abrogation (understanding which rulings were replaced by later ones), and muhkam (unequivocal verses). These are sciences that will help you better comprehend the sacred texts.

When it comes to Sunnah, you’ll also need supplementary sciences to understand the hadith of the Prophet, salallahu alayhi wa sallam. In academia today, students often specialize in one particular issue or chapter, but Imam Ibn Qudamah advises against this. Diversify your fields of knowledge. Don’t go too deep into non-necessary disciplines. If you read one book or attend one lecture, that’s enough.

Refuting Others for Show Is Dangerous

There are many people today, especially on social media, who focus on refuting others rather than gaining substantial knowledge. They spend their time debating and trying to put others down. But Imam Ibn Qudamah warns against using knowledge just to win debates. It destroys the soul. Shaytan will always provide justifications for this behavior, but there’s no end to it. Be careful about what you focus on, because it will shape how you are judged.

The Creation Process and the Concept of Abortion

Imam Ibn Qudamah discusses the process of creation, explaining how Allah sends an angel to breathe the soul into a child in the womb. The soul comes from heaven and must be nurtured with heavenly sources. The angel is also commanded to register four things: provision, deeds, lifespan, and whether the person will be successful or miserable.

We’ve covered this process before, but now we’re going to discuss a contemporary issue: abortion. We won’t cover everything in detail, but we’ll discuss enough to understand the Islamic rulings. One important thing to understand about abortion is that it’s a case-by-case issue. There are general rules, but fatwas (Islamic rulings) must consider individual circumstances.

Imam Ibn Rajab, rahimahullah, says that a group of fuqaha (Islamic jurists) allowed women to abort what is in their wombs as long as the soul has not yet been breathed into it. They regarded this as equivalent to the withdrawal method of contraception (known as al-azl), where a man withdraws before ejaculation to avoid conception. This opinion was held by some fuqaha, but there are refutations to it.

This is a weak position because the embryo is already a child that is forming. With withdrawal, there is no child at all—it only prevents the start of conception. The Prophet, salallahu alayhi wa sallam, said about withdrawal that there is nothing wrong with it, but if Allah wills for a child to be conceived, it will happen regardless.

Some fuqaha also declare that once the embryo becomes a blood clot, the woman is not permitted to abort it. This is because the child has already begun the process of coagulation and is forming into a human being.

Abortion Rulings in Different Stages of Pregnancy

As opposed to a drop which has not yet begun to coagulate and may not knit together as a child. Based on what we learned earlier from last week, we said that according to the hadith of Ibn Mas’ud, radiAllahu anhu, 40 days will be in the form of a drop, 40 days in the form of a clot, and 40 days in the form of a morsel (mudgha). Based on this, the scholars say as long as the child has not yet formed, now the question arises: how long does it take for the embryo to form before we can say it starts taking the shape of a human being?

This is where the Hanbali school of thought differs, and we will see what the classical scholars say about this and then discuss when it’s considered a formed being. But before we get into that, I want to present the three opinions regarding the subject of abortion. These opinions are based on whether the embryo is considered alive or not.

The Three Opinions Regarding Abortion

All scholars agree that after 120 days, meaning after the full four months (three phases of 40 days each), the child is considered a living being. Some Hanbali scholars even say it takes 130 days, adding ten more days. After four months, you cannot abort a child under any circumstances unless for two reasons:

1. If the pregnancy endangers the life of the mother, in which case abortion is permitted to save her life.
2. If the child is proven to be dead in the womb, in which case the pregnancy must be terminated.

Beyond these two reasons, abortion is not permitted after four months. Another significant discussion among scholars today involves cases of severe fetal deformities. If a child is diagnosed with a severe, life-threatening deformity, can the parents abort? Scholars agree that after four months, when the child is alive, you cannot abort due to deformities. This is seen as a test from Allah to the parents. There are also cases where medical diagnoses of deformities might not be accurate, and some children are born perfectly healthy despite the initial diagnosis. So, terminating the pregnancy based on a potential diagnosis would be devastating for the parents.

The second case for abortion involves the period between the first 40 days and 120 days, before the soul is breathed into the fetus. Most scholars say that you cannot abort a child after the first 40 days. They argue that after this point, the child starts taking shape as a human being. This belief aligns with modern scientific understanding, where fetal development becomes more distinct after the first few weeks.

Abortion Within the First 40 Days

The first 40 days offer more leniency for abortion, especially when pregnancy might occur despite contraceptive measures, such as taking pills. However, scholars still have a strong opposition to abortion even in the first 40 days unless there is a valid reason. These are the general rules, but as mentioned earlier, each case must be examined individually. You cannot give a blanket fatwa (ruling) to everyone.

Let’s move on to page 71. One person interpreted that the angel divides up the drop when it becomes a clot into different portions, some of which become skin, some flesh, and some bones, all of which is decreed before its existence. But this contradicts the outward meaning of the hadith, which implies that the angel forms and creates all of these parts, though this creation and division could happen before the actual formation of the flesh and bones.

Now, I want to comment on this. The Arabic text says, qal ba’duhum, meaning “some say,” but the translation says “one person.” This is a mistranslation because it wasn’t just one person. The scholars were discussing various opinions on how the body forms, so it’s important to understand that this was a general scholarly view.

Secondly, we need to remember that the statements of the scholars about fetal development are not sacred. They’re based on the best scientific knowledge available at the time. The Qur’an gives a perfectly accurate description of human development, but these scholars were giving their interpretation based on what they knew. Today, we have modern science and experimentation that provide more accurate details about fetal development. We use modern knowledge to understand the hadith of the Prophet, salallahu alayhi wa sallam, not the other way around.

So don’t cling to old descriptions of development as if they are divine revelations. Instead, apply modern scientific understanding to help explain these hadith. We believe the Qur’an and hadith will always align with the truth about Allah’s creation. Scholars in the past made rulings based on what they understood about fetal development, but today, with more knowledge, some of these rulings might be adapted or revised. Let’s continue on page 73.

Miscarriage and its Legal Implications

A group of scholars took a position based on the outward meaning of the hadith of Ibn Mas’ud. They said that the shortest period in which the form of a child becomes clear is 81 days, meaning after two of the three 40-day stages (drop and clot), because the child does not become a fully formed morsel until the third stage.

This leads to some practical rulings. For example, if a woman miscarries before 81 days, the miscarriage is not treated as a fully formed human being. She would not be required to perform janazah (funeral prayer) for the fetus. If the miscarriage happens after 81 days and the fetus has formed, then the scholars would consider the miscarriage a premature delivery of a human being, and janazah would be performed.

These rulings also apply in matters of divorce. For instance, if a woman is pregnant and then miscarries before 81 days, her waiting period (iddah) is not considered over. But if she miscarries after 81 days, the iddah would end with the miscarriage because it is considered a delivery.

As you can see, these details of fetal development have implications for Islamic rulings. A woman’s iddah period, funeral rites, and other technical rulings depend on how we understand the stages of development. Now, let’s move to page 75, where we continue this discussion.

The Rulings After Four Months of Pregnancy

Imam Ahmad, rahimahullah, based his well-known position on the apparent meaning of the hadith of Ibn Mas’ud, that the soul is breathed into the fetus after four months (120 days). Therefore, if a fetus is miscarried after four months, the funeral prayer must be performed because the soul had already been breathed into it. This position was also held by Sa’id ibn al-Musayyib, and it’s one of the two positions held by Imam al-Shafi’i and Imam Ishaq.

Imam Ahmad says that if a child is born after four months, even if it’s a miscarriage, we must treat it as a full human being and perform the janazah for it. But if the miscarriage happens before the four months, then there’s no need for the janazah. The fetus is not considered fully formed, and there’s no need to wash the body or perform the funeral rites.

The Divine Decree and the Individual’s Fate

Now, let’s move on to page 79, where we conclude this discussion. Imam Ibn Rajab, rahimahullah, talks about the last portion of the hadith, referring to the qadr (decree) of each individual. He explains how the decree of each person is written.

In any case, this writing, which is written for the embryo in its mother’s womb, is not the same as the writing of the general decree that occurred when Allah created all creatures. Allah says, Nothing occurs, either in the earth or in yourselves, without it being in a book before We make it happen. And as is mentioned in Sahih Muslim from Abdullah ibn Amr, from the Prophet, salallahu alayhi wa sallam: “Truly Allah decreed the destinies of creatures 50,000 years before He created the heavens and the earth.” In the hadith of Ubadah ibn As-Samit, the Prophet, salallahu alayhi wa sallam, said, “The first thing Allah created was the pen, and He said to it, ‘Write.’ So it proceeded to write everything that is to be until the Day of Judgment.”

The Complexity of Qadr and Human Responsibility

This leads many people to ask: If Allah knows everything, and He knows whether we will be in Jannah or Jahannam, why do we go through the process? The answer is that Allah’s knowledge is ultimate, and He knows what happened in the past and what will happen in the future. Understanding qadr properly involves breaking it down into four elements:

1. Allah subhanahu wa ta’ala has ultimate knowledge.
2. Allah gave the order for that knowledge to be written.
3. Allah has the divine will (irada) to allow events to happen.
4. Allah subhanahu wa ta’ala creates the actions, meaning He facilitates for you what you intend to do.

Our concern should not be what Allah knows about us but rather what we are doing with the knowledge and free will that we have. Allah has given us choices, and our job is to ensure that our actions align with what Allah has decreed for us in the best way possible. As the Prophet, salallahu alayhi wa sallam, said, “Do not worry about this. Everyone will be facilitated to what has been decreed for them.”

The Importance of Consistency and a Good Ending

There’s a portion of the hadith that mentions someone might be doing the acts of the people of Jannah until they’re a hand span away from it, and then qadr catches up with them, and they end up in Jahannam. Some scholars say these are the words of Ibn Mas’ud, while others say these are the words of the Prophet, salallahu alayhi wa sallam. This serves as a reminder that we need to be consistent in our deeds because there is always a chance that people might change.

We should never assume we’re guaranteed Jannah just because we’re doing good now. We need to remain humble and consistent, as only Allah knows our future. Similarly, we shouldn’t judge people who seem destined for Jahannam now because Allah may guide their hearts and change their fate. Ultimately, deeds are judged by their conclusion.

Imam Ibn Rajab summarizes this discussion by saying that concluding actions reflect what was preordained. The righteous people of the first generations used to be terrified of an evil conclusion. They were more focused on how their lives would end than how they were living in the present. Sufyan al-Thawri, rahimahullah, was known to weep out of fear that iman (faith) might be taken from him before death. He used to say, “I am afraid that in the core of the book, I am preordained as unfortunate.”

Balancing Fear and Hope in Allah

But it’s important to balance this fear with hope. We don’t want to be overwhelmed by the fear of a bad ending to the point that we feel paralyzed. Yes, we should be concerned about how our lives will end, but we should also focus on doing the best we can in the present.

The best way to ensure a good ending is to live a life that pleases Allah today. If we strive for excellence and consistency, insha’Allah, when the time comes for our deeds to be sealed, it will be sealed with something beautiful.

This brings us to the final point. We shouldn’t concern ourselves with what Allah knows about us or our qadr. Instead, we should focus on the actions available to us today and make the best use of them. Allah has given us guidance through the Qur’an and Sunnah, and as long as we stay on the right path, insha’Allah, we will meet Allah while He is pleased with us.

Insha’Allah, next week we will study hadith number five, which is extremely important as it discusses the meaning of bid’ah (innovation). We will also continue with the book of Ibn Qudamah on the subject of knowledge.

Q&A

1.  What is the highest form of knowledge according to Ibn Qudamah?
   • The highest form of knowledge is knowledge about Allah, His attributes, actions, and His wisdom in making the afterlife follow this world. This knowledge leads to happiness in the afterlife and is pursued for its own sake.
2. How does Ibn Qudamah categorize knowledge?
   •  He categorizes knowledge into two types:
     • Praiseworthy knowledge that brings a person closer to Allah.
     • Knowledge that is necessary but limited, which supports communal obligations (fard kifayah).
3. Why does Ibn Qudamah emphasize self-purification before helping others?
   •  He believes that one must purify their own soul from negative traits such as greed, jealousy, and vanity before focusing on fixing others. This prevents hypocrisy and ensures that knowledge is applied correctly.
4. What are the Islamic rulings on abortion as discussed by Ibn Qudamah?
   • Abortion is prohibited after 120 days of pregnancy, except if the mother’s life is at risk or the fetus is confirmed dead. Before 120 days, there is some flexibility, but abortion must be considered on a case-by-case basis.
5. What does Ibn Qudamah say about qadr (divine decree) and free will?
   • While Allah has ultimate knowledge of everything, humans have free will and must make the best choices with the options provided by Allah. It is important to focus on the present and act righteously rather than worrying about what Allah knows.
6. How does Ibn Qudamah highlight the importance of consistency in good deeds?
   • He warns that a person’s final actions determine their fate. Therefore, consistency in good deeds is crucial to ensure a good ending, as it’s possible to live righteously but lose one’s way toward the end of life.
7. Why is studying the Qur’an and Sunnah emphasized as the starting point for seeking knowledge?
   •  Ibn Qudamah teaches that knowledge of the Qur’an and Sunnah should be the foundation of all learning, as these are the sacred words of Allah and His Prophet, and they guide all aspects of life and worship.
8. What is the role of communal obligations (fard kifayah) in Ibn Qudamah’s framework of knowledge?
   • Fard kifayah refers to communal obligations that everyone must learn, but they should be pursued only to the extent necessary, not exhaustively, so as not to divert focus from knowledge that brings one closer to Allah.
9. What does Ibn Qudamah say about debating for the sake of winning arguments?
   • He cautions against using knowledge to win debates or refute others just to show superiority. This attitude can destroy the soul and lead to arrogance, diverting from the true purpose of seeking knowledge, which is spiritual growth.
10. How does Ibn Qudamah suggest balancing fear of a bad ending with hope in Allah’s mercy?
    • He advises maintaining humility and consistently striving for righteousness, while balancing fear of a bad ending with hope in Allah’s mercy. Focus should be on making good choices now to ensure a positive outcome at the end of life.