25 paired-text lessons for integrating evidence and avoiding unwarranted conclusions — supplementary review Read the bilingual lesson for Connecting the Creed Texts: Principles, Evidence and Sound Inference and test your understanding with a focused quiz.
Lesson
1. Oneness and incomparability
إِنَّ اللَّهَ تَعَالَى وَاحِدٌ لَا شَرِيكَ لَهُ.
Indeed, Allah Most High is One; He has no partner.
لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ
Nothing is like Him, and He is the All-Hearing, All-Seeing. (42:11)
How the passages fit: Divine oneness excludes every partner; incomparability excludes resemblance between the Creator and creation. “The All-Hearing, All-Seeing” also makes clear that transcendence does not cancel divine attributes.
Application: Hearing and seeing are affirmed of Allah without projecting human organs, limits or manner onto Him. Affirmation of the attributes and denial of likeness belong together.
Limit of inference: Oneness does not entail denying the attributes; affirming them does not entail a creaturely modality.
2. Divinity and exclusive worship
وَلَا إِلٰهَ غَيْرُهُ.
There is no deity other than Him.
وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا.
Worship Allah and do not associate anything with Him. (al-Nisāʾ 4:36)
How the passages fit: Affirming that none besides Allah is truly worthy of worship requires exclusive devotion in practice. Confessing oneness while directing worship elsewhere is inconsistent.
Application: Affirming divine lordship is important, but exclusivity must also govern acts of worship. The nature of a particular act still needs examination before calling it worship.
Limit of inference: This reasoning does not make every lawful human request or ordinary assistance into worship.
3. Eternity and independence
قَدِيمٌ بِلَا ابْتِدَاءٍ، دَائِمٌ بِلَا انْتِهَاءٍ.
He is without any beginning and remains forever without any end.
خَالِقٌ بِلَا حَاجَةٍ، رَازِقٌ بِلَا مُؤْنَةٍ.
He creates without need and provides sustenance without toil.
How the passages fit: The One without beginning or end does not create or provide to satisfy a deficiency. Creatures need their Creator; the Creator does not need them. This joins eternity to divine self-sufficiency.
Application: Provision satisfies the needs of creatures, yet supplying it neither exhausts nor burdens Allah. He has always possessed the attributes of perfection.
Limit of inference: The names Creator and Provider do not imply human-like labor, profit or need.
4. Eternal attribute and created effect
مَا زَالَ بِصِفَاتِهِ قَدِيمًا قَبْلَ خَلْقِهِ
Before creating anything, Allah was eternally possessed of His attributes.
لَيْسَ مُنْذُ خَلَقَ الْخَلْقَ اسْتَفَادَ اسْمَ الْخَالِقِ
Allah did not first acquire the name “Creator” when He created creatures.
How the passages fit: Allah possessed His perfect attributes before anything was created. The existence of a creature does not introduce a new perfection into Allah or change Him from deficiency to completeness.
Application: The Creator’s right to His name must be distinguished from the actual existence of created things. The attribute is eternal; individual creations come into being at their appointed times.
Limit of inference: An eternal divine attribute does not make created beings eternal.
5. Foreknowledge and moral obligation
وَعَلِمَ مَا هُمْ عَامِلُونَ قَبْلَ أَنْ يَخْلُقَهُمْ
Allah knew what they would do before He created them.
وَأَمَرَهُمْ بِطَاعَتِهِ وَنَهَاهُمْ عَنْ مَعْصِيَتِهِ
He commanded them to obey Him and forbade them from disobeying Him.
How the passages fit: Allah knows what people will do before they exist, yet commands them to obey and forbids disobedience. Foreknowledge and moral obligation are not contradictory.
Application: Divine knowledge perfectly comprehends events, including human choices. It does not erase accountability. Foreknowledge therefore cannot be invoked as permission to disobey.
Limit of inference: “Allah knows” does not imply “I need not follow the command.”
6. Divine will, creation and acquisition
لَا مَشِيئَةَ لِلْعِبَادِ إِلَّا مَا شَاءَ لَهُمْ
Servants have no will except what Allah has willed for them.
وَأَفْعَالُ الْعِبَادِ (هِيَ) خَلْقُ اللَّهِ وَكَسْبٌ مِنَ الْعِبَادِ
The actions of servants are created by Allah and acquired by the servants.
How the passages fit: Human volition does not operate as an independent power outside divine will. Yet acts are attributed to servants as acquisition because they act through intention and choice.
Application: Allah is the creator of acts; the servant acquires the act. This distinction avoids both absolute compulsion and the claim of independent human creation.
Limit of inference: Acquisition does not confer independent creative power, and divine creation does not remove human accountability.
7. Favor in guidance and justice in trial
يَهْدِي مَنْ يَشَاءُ وَيَعْصِمُ وَيُعَافِي فَضْلًا
Allah guides, protects, and grants well-being to whom He wills, out of His favor.
وَيُضِلُّ مَنْ يَشَاءُ وَيَخْذُلُ وَيَبْتَلِي عَدْلًا
Allah allows whom He wills to go astray, withholds support, and tests, in justice.
How the passages fit: Guidance, protection and well-being are described as divine favor; withholding aid and testing are related to divine justice. Both affirm the wisdom and justice of the Creator.
Application: Favor calls for gratitude; trial calls for patience, self-correction and turning to Allah. A person should not make unsupported certain claims about their own final outcome.
Limit of inference: The distinction does not authorize people to pronounce unsupported final judgments upon others.
8. Complete power and creaturely need
ذَلِكَ بِأَنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
This is because Allah has power over all things.
وَكُلُّ شَيْءٍ إِلَيْهِ فَقِيرٌ
Every thing is in need of Allah.
How the passages fit: Allah’s absolute power and the dependence of all created beings belong together. Human means, resources and abilities remain within that dependence.
Application: Using available means does not negate reliance upon Allah, provided those means are not regarded as independently effective. Any benefit through creation remains under divinely bestowed powers and conditions.
Limit of inference: Creaturely dependence does not make abandonment of all practical means a religious duty.
9. Vision of Allah and denial of encompassing
وَالرُّؤْيَةُ حَقٌّ لِأَهْلِ الْجَنَّةِ بِغَيْرِ إِحَاطَةٍ وَلَا كَيْفِيَّةٍ
The people of Paradise will truly see Allah, without encompassing Him or determining a modality.
لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ
Vision does not encompass Him, while He encompasses all vision. (6:103)
How the passages fit: Belief in the vision of Allah by the people of Paradise is affirmed alongside the denial that sight can encompass Him. Seeing and comprehensive grasp are not identical.
Application: The reality of vision is accepted without defining its manner, boundary, direction or creaturely form. The two statements preserve both affirmation and transcendence.
Limit of inference: “Vision does not encompass Him” does not amount to an absolute denial of vision.
10. Limits of comprehension and assent to revelation
لَا تَبْلُغُهُ الْأَوْهَامُ وَلَا تُدْرِكُهُ الْأَفْهَامُ.
Imaginations do not reach His reality, nor do understandings encompass Him.
وَلَا تَثْبُتُ قَدَمُ الْإِسْلَامِ إِلَّا عَلَى ظَهْرِ التَّسْلِيمِ وَالِاسْتِسْلَامِ
One’s footing in Islam is established through acceptance and surrender.
How the passages fit: Human imagination and intellect cannot fully grasp the divine reality. Recognition of this limit is paired with accepting sound revelation and submitting to its guidance.
Application: Reason has an important role in understanding a text, assessing claims and weighing evidence; it should not be treated as an instrument for exhaustive knowledge beyond revelation.
Limit of inference: Submission to revelation does not require accepting every unsupported human claim.
11. Servanthood and prophetic distinction
وَإِنَّ مُحَمَّدًا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَبْدُهُ الْمُصْطَفَى وَنَبِيُّهُ الْمُجْتَبَى وَرَسُولُهُ الْمُرْتَضَى
Muhammad ﷺ is Allah’s chosen servant, selected Prophet, and approved Messenger.
وَإِنَّهُ خَاتَمُ الْأَنْبِيَاءِ وَإِمَامُ الْأَتْقِيَاءِ وَسَيِّدُ الْمُرْسَلِينَ وَحَبِيبُ رَبِّ الْعَالَمِينَ
The Prophet ﷺ is the Seal of the Prophets, leader of the God-fearing, master of the Messengers, and beloved of the Lord of the worlds.
How the passages fit: The Prophet Muhammad’s ﷺ servanthood is fully compatible with his unique rank. He is Allah’s chosen servant and Messenger, the Seal of the Prophets.
Application: Sound veneration affirms his mission and follows his guidance. His high prophetic station does not transfer divine attributes exclusive to Allah to him.
Limit of inference: Diminishing prophethood because of servanthood, or elevating veneration into divinity, are both errors.
12. Universality of mission and finality
مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلَكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ
Muhammad ﷺ is not the father of any of your men, but is Allah’s Messenger and the Seal of the Prophets. (Al-Aḥzāb 33:40)
قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا
Say: O people, I am the Messenger of Allah to you all. (Al-Aʿrāf 7:158)
How the passages fit: The Prophet Muhammad ﷺ was sent to all people, and prophethood ends with him. Universality of audience and finality in succession are distinct but mutually relevant truths.
Application: Confining the message to a single community or era contradicts its universality; recognizing a new prophet after him contradicts finality.
Limit of inference: Finality alone does not specify the breadth of the audience; that breadth has its own explicit evidence.
13. Divine speech and created speech
وَإِنَّ الْقُرْآنَ كَلَامُ اللَّهِ
The Qur’an is the speech of Allah.
لَيْسَ بِمَخْلُوقٍ كَكَلَامِ الْبَرِيَّةِ
It is not created like the speech of creatures.
How the passages fit: The Qur’an is Allah’s speech, not a created utterance like the speech of creatures. Affirming its divine nature requires avoiding a simple analogy with human speech.
Application: A person’s recitation involves their voice and physical acts; these are not indiscriminately equated with the reality of divine speech.
Limit of inference: The divine nature of the Qur’an does not make each human reciter’s voice uncreated.
14. Revelation and following the Messenger
وَأَنْزَلَهُ عَلَى رَسُولِهِ وَحْيًا
He sent it down as revelation to His Messenger.
وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا
Whatever the Messenger gives you, take it; and whatever he forbids you, refrain from it. (Al-Ḥashr 59:7)
How the passages fit: The Qur’an was revealed to the Prophet ﷺ as revelation, and following the Messenger’s guidance is a religious obligation. Revelation and obedience are organically connected.
Application: Recitation, understanding and living by the Messenger’s teaching reinforce one another. Reading without commitment to guidance falls short of the intended response.
Limit of inference: An unsupported report or private opinion cannot be made binding simply by claiming “the Messenger gave it”; attribution matters.
15. Night Journey and Ascension: event and attribution
وَالْمِعْرَاجُ حَقٌّ
The Ascension is true.
سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى
Glory be to Him who took His servant by night from the Sacred Mosque to the Farthest Mosque. (17:1)
How the passages fit: Affirming the Ascension as true while reading the Qur’anic Night Journey highlights “His servant.” The extraordinary event manifests divine power and the honor granted to the chosen servant.
Application: The account preserves both Allah’s transcendence and the Prophet’s servanthood. An extraordinary miracle does not make a servant divine.
Limit of inference: Not every popular additional detail follows from the Qur’anic wording; such details require independent verification.
16. The Reservoir and fidelity to the Sunnah
وَالْحَوْضُ الَّذِي أَكْرَمَهُ اللَّهُ تَعَالَى بِهِ غِيَاثًا لِأُمَّتِهِ حَقٌّ
The Reservoir with which Allah honors His Prophet ﷺ as relief for his community is real.
إِنَّكَ لَا تَدْرِي مَا أَحْدَثُوا بَعْدَكَ
You do not know what they introduced after you.
How the passages fit: The Prophet’s ﷺ Reservoir is a special honor and a promise of relief for his community, accompanied by a warning about later religious innovations.
Application: Hope in the Reservoir is not a substitute for following the Sunnah. One should avoid inventing required beliefs or worship practices and treating them as transmitted religion.
Limit of inference: The warning about certain people does not permit unverified judgments on every named individual’s final fate.
17. Intercession and major sinners
وَالشَّفَاعَةُ الَّتِي ادَّخَرَهَا لَهُمْ حَقٌّ كَمَا رُوِيَ فِي الْأَخْبَارِ
The intercession reserved for the Prophet ﷺ is true, as transmitted in the reports.
وَأَهْلُ الْكَبَائِرِ مِنْ أُمَّةِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي النَّارِ لَا يُخَلَّدُونَ إِذَا مَاتُوا وَهُمْ مُوَحِّدُونَ
Major sinners from Muhammad’s ﷺ community do not remain eternally in the Fire if they die as affirmers of Allah’s oneness, even if they enter it.
How the passages fit: Prophetic intercession is real, and major sinners who die affirming Allah’s oneness are not eternally confined to Hell. Both teachings sustain divine mercy without canceling accountability.
Application: Sin is not made trivial, nor is punishment declared inevitable for every sinner. Forgiveness, punishment and intercession remain under Allah’s judgment and will.
Limit of inference: Belief in intercession is not advance permission to commit sins.
18. Recording angels and the book of deeds
وَنُؤْمِنُ بِالْكِرَامِ الْكَاتِبِينَ فَإِنَّ اللَّهَ قَدْ جَعَلَهُمْ عَلَيْنَا حَافِظِينَ
We believe in the noble recording angels, for Allah has appointed them as guardians over us.
وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا
We shall bring forth for him on the Day of Resurrection a book which he will find opened. (al-Isrāʾ 17:13)
How the passages fit: The noble recording angels are appointed over people’s deeds, while the book of deeds will be presented openly on the Day of Resurrection. Recording and judgment form a connected account.
Application: Outward and inward conduct are not beyond divine knowledge. Religious responsibility includes sincerity and upright action, not merely visible performance.
Limit of inference: Belief in the angels does not itself specify every detail of how inner states are recorded.
19. Death, the intermediate life and resurrection
حَتَّىٰ إِذَا جَاءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُونَ
When death comes to one of you, Our messengers take that person's soul, and they do not fail in their duty. (Al-An'am 6:61)
ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ تُبْعَثُونَ
Then, on the Day of Resurrection, you will surely be raised. (al-Muʾminūn 23:16)
How the passages fit: Angels carry out their appointed duty at death, and human beings will be raised on the Day of Resurrection. Death is a transition toward the Hereafter, not the end of existence.
Application: The intermediate life, questioning in the grave and its states must be distinguished from the general resurrection and final accounting.
Limit of inference: Affirming resurrection does not require measuring every intermediate state by ordinary earthly standards.
20. Eternity of the Creator and permanence of the abodes
وَالْجَنَّةُ وَالنَّارُ مَخْلُوقَتَانِ لَا تَفْنَيَانِ أَبَدًا وَلَا تَبِيدَانِ
Paradise and Hell have both been created. They will never perish or cease to exist.
لَا يَفْنَى وَلَا يَبِيدُ.
He neither perishes nor comes to an end.
How the passages fit: Allah’s imperishability belongs to His eternal nature; Paradise and Hell are created abodes whose continued existence is by divine decree. Their permanence is not identical in kind to the Creator’s eternity.
Application: Accepting the created nature of Paradise and Hell is consistent with accepting their lasting permanence. Continued existence does not make them uncreated.
Limit of inference: “Both continue to exist” does not imply “both are beginningless and uncreated.”
21. Love for the Companions and the caliphal succession
وَنُحِبُّ أَصْحَابَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَا نُفْرِطُ فِي حُبِّ أَحَدٍ مِنْهُمْ
We love the Companions of Allah’s Messenger ﷺ and do not go to excess in love for any one of them.
وَنُثْبِتُ الْخِلَافَةَ بَعْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَوَّلًا لِأَبِي بَكْرٍ الصِّدِّيقِ رَضِيَ اللَّهُ عَنْهُ تَفْضِيلًا لَهُ وَتَقْدِيمًا عَلَى جَمِيعِ الْأُمَّةِ
We affirm the caliphate after the Prophet ﷺ first for Abū Bakr al-Ṣiddīq, giving him preference and precedence over the entire community.
How the passages fit: Love for the Companions forms part of Sunni creed, while the recognized succession begins with Abū Bakr al-Ṣiddīq. Affection and the order of succession have their respective grounds.
Application: Affection must avoid excess and preserve respectful speech about the Companions. Stating the caliphal order is not a license to disparage others.
Limit of inference: The order of succession does not justify unsupported personal judgments about every Companion.
22. Saintly graces and rejection of divination
وَنُؤْمِنُ بِمَا جَاءَ مِنْ كَرَامَاتِهِمْ وَصَحَّ عَنِ الثِّقَاتِ مِنْ رِوَايَاتِهِمْ
We believe in reports of the saints' extraordinary graces that are soundly transmitted by reliable narrators.
وَلَا نُصَدِّقُ كَاهِنًا وَلَا عَرَّافًا وَلَا مَنْ يَدَّعِي شَيْئًا يُخَالِفُ الْكِتَابَ وَالسُّنَّةَ وَإِجْمَاعَ الْأُمَّةِ.
We do not affirm a kāhin (soothsayer), an ʿarrāf (diviner), or anyone who makes a claim contrary to the Book, the Sunnah and the consensus of the Muslim community.
How the passages fit: Soundly transmitted extraordinary graces of the saints are accepted, but the claims of soothsayers and diviners are not endorsed. An unusual occurrence alone does not prove truth.
Application: A reported karāmah calls for authentic transmission and conformity with revealed guidance. Extraordinary claims cannot override the Qur’an, Sunnah or consensus.
Limit of inference: Not every striking claim constitutes a karāmah, and its details still require verification.
23. Signs of the Hour versus fortune-telling
وَنُؤْمِنُ بِأَشْرَاطِ السَّاعَةِ مِنْهَا: خُرُوجُ الدَّجَّالِ، وَنُزُولُ عِيسَى بْنِ مَرْيَمَ عَلَيْهِ السَّلَامُ مِنَ السَّمَاءِ، وَنُؤْمِنُ بِطُلُوعِ الشَّمْسِ مِنْ مَغْرِبِهَا، وَخُرُوجِ دَابَّةِ الْأَرْضِ مِنْ مَوْضِعِهَا
We believe in the signs of the Hour: the emergence of the Dajjāl, the descent of Jesus son of Mary from heaven, the sun rising from the west, and the Beast of the Earth coming forth from its place.
وَلَا نُصَدِّقُ كَاهِنًا وَلَا عَرَّافًا وَلَا مَنْ يَدَّعِي شَيْئًا يُخَالِفُ الْكِتَابَ وَالسُّنَّةَ وَإِجْمَاعَ الْأُمَّةِ.
We do not affirm a kāhin (soothsayer), an ʿarrāf (diviner), or anyone who makes a claim contrary to the Book, the Sunnah and the consensus of the Muslim community.
How the passages fit: Belief in reliably transmitted signs of the Hour rests on revelation. Confidence in soothsayers’ and diviners’ claims is rejected; not every claim about the unseen has the same authority.
Application: Belief in the emergence of the Dajjāl and the descent of Jesus rests on transmitted texts. Inventing a certain date by personal conjecture or astrology is a different kind of claim.
Limit of inference: Affirming signs does not establish that any person knows the precise date of the Hour.
24. Communal fidelity and the unity of religion
وَنَرَى الْجَمَاعَةَ حَقًّا وَصَوَابًا وَالْفُرْقَةَ زَيْغًا وَعَذَابًا.
We regard the united community as truth and correctness, and division from it as deviation and a cause of punishment.
وَدِينُ اللَّهِ فِي الْأَرْضِ وَالسَّمَاءِ وَاحِدٌ وَهُوَ دِينُ الْإِسْلَامِ.
The religion of Allah in heaven and on earth is one, and it is Islam.
How the passages fit: Fidelity to the rightly guided community connects with Islam’s unity. The aim of communal adherence is not sheer numerical strength but steadiness upon the truth and revealed guidance.
Application: Condemnation of division requires avoiding partisanship, personal whims and groundless dissent. Popularity alone is not a sufficient measure of truth.
Limit of inference: “The community is right” does not mean that every self-designated group is necessarily correct.
25. Moderation and perseverance in faith
وَهُوَ بَيْنَ الْغُلُوِّ وَالتَّقْصِيرِ وَبَيْنَ التَّشْبِيهِ وَالتَّعْطِيلِ وَبَيْنَ الْجَبْرِ وَالْقَدَرِ وَبَيْنَ الْأَمْنِ وَالْإِيَاسِ.
The religion of Islam follows a middle path between excess and deficiency, likening God to creation and denying His attributes, compulsion and the doctrine of autonomous human creation, and feeling secure from punishment and despairing of mercy.
وَنَسْأَلُ اللَّهَ تَعَالَى أَنْ يُثَبِّتَنَا عَلَى الْإِيمَانِ وَيَخْتِمَ لَنَا بِهِ.
We ask Allah Most High to keep us firm upon faith and to grant that our lives end in that faith.
How the passages fit: Creedal moderation avoids four paired extremes: excess and neglect, resemblance and denial of attributes, compulsion and independent creation, presumption and despair. Steadfastness upon this path is sought through prayer.
Application: Correct knowledge should nurture action, humility and supplication. The balance of fear and hope supports repentance, obedience and trust in divine mercy.
Limit of inference: Moderation is not an evidence-free compromise between contradictory claims; it is adherence to what is soundly established.
Practice questions
Question 1
What principle follows from joining oneness to “All-Hearing, All-Seeing”?
- Affirm attributes while denying resemblance
- Only creatures may hear
- Reject all attributes
- Project created attributes onto Allah
Question 2
How does “no deity besides Him” relate to “worship Allah”?
- Label every ordinary help as shirk
- Reduce tawḥīd to verbal confession
- Separate worship entirely from lordship
- Direct worship exclusively to Allah
Question 3
How are divine eternity and creation without need related?
- Creation brings the Creator into existence
- Provision strengthens Allah
- The Creator is not needy like creatures
- Creation necessarily causes fatigue
Question 4
What follows from the name Creator predating creation?
- All creation is beginningless
- The attribute is eternal and creatures are originated
- The attribute arose after first creation
- A new perfection arose in Allah
Question 5
How can foreknowledge be held with commands and prohibitions?
- Foreknowledge does not remove responsibility
- Commands become unnecessary
- Sin necessarily becomes permissible
- Allah learns the act afterward
Question 6
How do divine creation and human acquisition relate?
- The servant creates independently
- The servant has no choice whatsoever
- The act relates to no agent
- Allah creates and the servant acquires
Question 7
Which attitude fits divine favor and justice?
- Declare everyone’s final fate
- Accuse Allah of injustice in trials
- Gratitude, patience and self-correction
- Become arrogant about guidance
Question 8
What follows from divine omnipotence and universal dependence?
- Treat every means as an independent deity
- Use means while relying upon Allah
- Require abandoning all lawful means
- Call Allah dependent on creation
Question 9
How do vision and non-encompassment fit together?
- Vision is real without encompassing or defining how
- Vision requires total comprehension
- Non-encompassment negates all vision
- Make the vision creature-like
Question 10
What is proper assent given the limits of imagination?
- Accept every human claim
- Refuse to understand any text
- Treat reason as absolutely unlimited
- Accept sound revelation without unsupported speculation
Question 11
What does combining chosen servant and Seal of Prophets teach?
- The Prophet shares divinity
- Servanthood negates prophethood
- Prophetic excellence coexists with servanthood
- The Prophet’s greatness removes the need to follow him
Question 12
How do finality and universality differ?
- Both concern geography alone
- One concerns succession; the other the audience
- Both concern ritual worship alone
- Both establish a later prophet
Question 13
What is affirmed by “Allah’s speech” and “not created”?
- Qur’an is divine speech, unlike created speech
- Every reciter’s voice is eternal
- Qur’an is human composition
- Divine speech has no reality
Question 14
What connects revelation and obeying the Messenger?
- Only recitation; no action needed
- Treat every unverified claim as prophetic
- Treat obedience as unrelated to revelation
- Affirm revelation and obey authentically established guidance
Question 15
What follows from “His servant” and the truth of Ascension?
- The Ascension establishes prophetic divinity
- The journey happened by ordinary human power
- The miracle shows divine power and honor to the servant
- Every popular detail is itself Qur’anic text
Question 16
How do the Reservoir promise and innovation warning connect?
- The promise renders Sunnah unnecessary
- Hope should accompany fidelity to Sunnah
- Determine everyone’s final fate now
- Every religious addition is obligatory
Question 17
What follows from intercession and the treatment of major sinners?
- Hope for mercy while avoiding sin
- Treat sin as permissible
- Call every major sinner eternally damned
- Reject all intercession
Question 18
What joins the recording angels to the book of deeds?
- No accounting will occur
- The book is opened only in earthly life
- Angels independently decide ultimate reward
- Recording deeds and final accountability
Question 19
What sequence is shown by death and resurrection?
- No life of any kind after death
- Resurrection happens before death
- Death, intermediate life, then resurrection
- The intermediate state and judgment are one earthly instant
Question 20
How does divine imperishability differ from the permanence of Paradise and Hell?
- Paradise and Hell are likewise uncreated
- The Creator is uncreated; the abodes endure by His decree
- Allah’s existence is also bestowed
- Permanence applies to neither
Question 21
What is balanced in loving the Companions and recognizing succession?
- Love, respect and the established caliphal order
- Insult based on disagreement
- Disparage others to love one
- Deny all significance of succession
Question 22
What separates a sound karāmah report from divination?
- Every hidden claim is a karāmah
- Every astrologer is an authority
- Scripture and Sunnah are irrelevant
- Sound proof and conformity, not unusualness alone
Question 23
What does affirming signs of the Hour NOT entail?
- Affirming authentic reports
- Affirming the Dajjāl’s emergence
- Someone knows the Hour’s precise date
- Belief in the descent of Jesus
Question 24
What follows from fidelity to the rightly guided community?
- Every self-named group is right
- Follow truth, not merely labels or numbers
- Groundless schism is desirable
- Numbers override revelation
Question 25
What follows from moderation and prayer for perseverance?
- Sound belief, practice, humility and prayer
- Knowledge removes the need for practice
- Absolute despair of mercy
- Evidence-free compromise between contradictions
Question 26
Divine attributes and incomparability to creation can be affirmed together.
Question 27
Exclusive worship means every request for human assistance is worship.
Question 28
Eternal divine creatorship requires created things to be beginningless.
Question 29
Divine foreknowledge does not exempt servants from commands and prohibitions.
Question 30
Affirming divine creation of acts removes acquisition and accountability.
Question 31
Relying on Allah is compatible with using lawful means.
Question 32
Denying encompassing vision also denies the people of Paradise any vision.
Question 33
Limits of human comprehension do not contradict belief in sound revelation.
Question 34
The title “servant” negates the Prophet’s status as Seal of the Prophets.
Question 35
Universality of the message and finality of prophethood have distinct textual proofs.
Question 36
Calling the Qur’an divine speech makes every reciter’s voice uncreated.
Question 37
Following the Messenger involves verifying that an attributed report or act is authentic.
Question 38
The Qur’anic account establishes every popular detail of the Ascension without verification.
Question 39
The promise of intercession is not permission to sin.
Question 40
Belief in recording angels means no final accounting of deeds will occur.
Question 41
The intermediate state and general resurrection are distinct stages.
Question 42
Paradise’s lasting permanence makes it uncreated like Allah.
Question 43
Authentic transmission and conformity to revelation matter when assessing karāmah reports.
Question 44
Reports of the Hour’s signs authorize exact predictions of its date.
Question 45
Moderation affirms the truth while rejecting false extremes.
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