Islam Faq’s: Explaining Fundamentals and Beliefs

Bismillaah. All praise is to Allaah Lord and Cherisher of the worlds. I testify that none and nothing has the right to be worshiped except Allah alone and Muhammad is His Final Messenger.

Why choose This Topic?

Who is Allaah?

Very often one will here the Arabic name “Allaah” being used in regards to Islaam.

Allah is the Arabic word for “one God”. Allah is not God of Muslims only. He is God of all creations, because He is their Creator and Sustainer.

Allaah is actually God’s name, and is also the same word used by Arabic speaking Christians and Jews. Therefore, “Allah” is God’s personal name in Islam.

If one were to pick up an Arabic translation of the Bible, one would see the word “Allaah” being used where the word “God” is used in English. Actually, the Arabic word for Almighty God, “Allaah”, is quite similar to the word for God in other Semitic languages – for example, the Hebrew word for God is “Elah”.

For various reasons, some non-Muslims mistakenly believe that Muslims worship a different God than Jews and Christians. This is certainly not the case, since the Pure Monotheism of Islaam calls all people to the worship of the God of Noah, Abraham, Moses, Jesus and all of the other prophets. However, even though Jews, Christians and Muslims worship the same God -since there is only one God – their concepts concerning Him differ in some significant ways.

2. What does Islaam mean?

The word “Islaam” means peace and submission. Peace means to be at peace with yourself and your surroundings and submission means submission to the will of God. A broader meaning of the word “Islaam” is to achieve peace by submitting to the will of God.

This is a unique religion with a name, which signifies a moral attitude and a way of life. Judaism takes its name from the tribe of Juda, Christianity from Jesus Christ, Buddhism from Goutam Buddha and Hinduism from Indus River. However, Muslims derive their identity from the message of Islaam, rather than the person of Muhammad (P), thus should not be called “Mohammedans”. Unlike the names used for other religions such as Christianity and Judaism which was not mentioned in their books, the name Islam was revealed by God in the Quran. The main message of Islaam is to worship and seek help from God alone, with no partner and no intermediary and to live your life according to the final Messenger, Muhammad (peace be upon him).

The essence of Islaam is to whole-heartedly achieve true peace and tranquility in this world and the Here-after”. Islaam is a way of life, faith of justice, and it is the way all the prophets followed, including Adam, Nuh (Noah), Ibrahim (Abraham), Musa (Moses), Isa (Jesus), Muhammad (Mohammed), and etc. (peace be upon them all).

3. Who is the Prophet Muhammad, peace be upon him?

In brief, Muhammad (Peace be upon him) was born in a noble tribe of Mecca in Arabia in the year 570 AD. His ancestry goes back to Prophet Ishmael (P), son of Prophet Abraham (P). His father died before his birth and his mother died when he was six. He did not attend a formal school since he was raised first by a nurse as it was the custom those days, and then by his grandfather and then uncle. As a young man, he was known as a righteous person who used to meditate in a cave. At age 40, he was given the prophet hood when the angel, Gabriel, appeared in the cave. Subsequently, the revelations came over 23 years and were compiled in the form of a book called the Qur’an which Muslims consider as the final and the last word of God. The Qur’an has been preserved, unchanged, in its original form and confirms the truth in the Torah, the psalms and the Gospel. Muhammad peace on him, is therefore the last Messenger and the seal of prophets that God sent as a mercy to humanity. Muhammad peace on him, was the living example of the Quran.

4. What is a Quran?

The Quran (arabic) is the word of Allaah (God) collected in a book for Mankind as a guidance. It is the greatest miracle from God. The Quran was revealed to His last messenger Muhammad (peace be upon him) through angel Gabriel. Unlike other holy books, the Quran has never been changed since it was revealed, not even a single letter till this day because Allaah has protected his word, unlike the books of Christianity and Judaism which were not protected. The Quran has three different spellings: Qur’an, Quran, or Koran. Books that have english translation mostly referred to as Qurans are actually just the meaning of the Quran and not actually a Quran.

5. Who are Muslims?

The Arabic word “Muslim” literally means “someone who submits to the will of God”.

Declaring that “there is no god except one God and Muhammad is the messenger of God” does this. In a broader sense, anyone who willingly submits to the will of God is a Muslim. Thus, all the prophets preceding the prophet Muhammad are considered Muslims. The Qur’an specifically mentions Abraham who lived long before Moses and Christ that, “he was not a Jew or a Christian but a Muslim,” because, he had submitted to the will of God. Thus there are Muslims who are not submitting at all to the will of God and there are Muslims who are doing their best to live an Islamic life. One cannot judge Islam by looking at those individuals who have a Muslim name but in their actions, they are not living or behaving as Muslims. The extent of being a Muslim can be according to the degree to which one is submitting to the will of God, in his beliefs and his actions.

The message of Islam is meant for the entire world and anyone who accepts this message becomes a Muslim.

6. What is ahadith or hadith?

The ahadith are traditions or sayings from the Prophet Muhammad, peace be upon him, that were passed on by his noble companions and his wives. There is an authentic chain of narrators tracing all of the way to the Messenger, peace be upon him. The authentic or (Sahih) hadith have been recorded and compiled by the following people: Shahih Bukhari, Shahih Muslim, Maliks Muwatta, Abu Dawuud and Shamaa-il Tirmidhi and more. These people were known to be very honest, righteous, trustworthy, islamically correct and intelligent Muslims. The chain of narrating started shortly after the Prophet Muhammad, peace be upon him, began to give the final Message of Allah through the Quran. Anyone that was found to be dishonest in any manner was automatically eliminated from being a narrator in any and all hadith.

7. What are the teachings of Islaam?

The foundation of the Islaamic faith is belief in the Unity of God.

This means to believe that there is only one Creator and Sustainer of everything in the Universe, and that nothing is divine or worthy of being worshipped except for Him.

Truly believing in the Unity of God means much more than simply believing that there is “One God” – as opposed to two, three or four.

Islam also rejects the use of all intermediaries between God and Man, and insists that people approach God directly and reserve all worship for Him alone. Muslims believe that Almighty God is Compassionate, Loving and Merciful.

Some religions falsely believe that God has become part of His creation (was a human), and this has led people to believe that they can worship something created in order to reach their Creator.

Muslims believe that even though God is Unique and beyond comprehension – He has no “Son”, partners or associates. According to Muslim belief, Almighty God “does not beget nor was He begotten” – neither literally, allegorically, metaphorically, physically or metaphysically – He is Absolutely Unique and Eternal. He is in control of everything and is perfectly capable of bestowing His infinite Mercy and Forgiveness to whomever He chooses. That is why is called the All-Powerful and Most-Merciful. Almighty God has created the Universe for man, and as such wants the best for all human beings. Muslims see everything in the Universe as a sign of the Creatorship and Benevolence of Almighty God.

As Muslims we believe in the five pillars which are 1) the belief (Iman) in one God and that Muhammad (P) is His messenger, 2) prayer (Salat) which are prescribed five times a day, 3) fasting (Siyam) which is required in the month of Ramadan, 4) charity (Zakat) which is the poor-due on the wealth of the rich and 5) hajj which is the pilgrimage to Mecca once in a lifetime if one can afford it physically and financially.

As Muslims we must also believe in the pillars of faith which are: 1.)Knowing Allaah monotheistically (tauheed). 2.) Belief in the Angels and their having no freewill. 3.)Believing in Allaah’s books of the past (Tora and Bible) however these have been changed by man and are no longer pure and belief that the Qur’aan is Allaah’s word sent to us for the guidance of mankind. 4.)Belief in Allaah’s Prophets and Messengers. 5.) Belief in the Last Day (Day of Judgement). 6.)Believing in Allaah’s decree i.e. No one can be guided to the truth but by Allaah and no one can be misguided but by Allaah.

8. What is a Soorah or Sura?

A “surah” is an arabic word for chapter of the Quran. There are 114 Chapters in the Quran. Some chapters are very long and has as many as 286 verses. Some chapters are very short and has as little as 3 verses.

9. What does Insha Allah mean?

Insha Allah means: by the wills of Allah. Masha Allah means: Allah willed it (to happen).

10. Does Islaam degrade women?

Even though many aspects of Islaam are misunderstood by non-Muslims, the ignorance, misinformation and incorrect assumptions that are made in regards to Islaam’s treatment of women are probably the most severe.

Islam elevated the status of women 1,400 years ago by giving them the right to divorce, the right to have financial independence and support and the right to be identified as dignified women (Hijab) when in the rest of the world, including Europe, women had no such rights. Women are equal to men in all acts of piety (Qur’an 33:32). Islam allows women to keep their maiden name after marriage, their earned money and spend it as they wish, and ask men to be their protector as women on the street can be molested. Prophet Muhammad (P) told Muslim men, “The best among you is the one who is best to his family.” Not Islam, but some Muslim men, do oppress women today. This is because of their cultural habits or their ignorance about their religion. Female Genital Mutilations has nothing to do with Islam. It is a pre Islamic African Custom, practiced by non-Muslims including Coptic Christians as well.

Also, Islam does not consider a woman an “evil temptress”, and thus does not blame women for the “original sin”. Women in Islaam participate in all forms of worship that men participate in. Actually, the rights that Islaam gave to women over 1400 years ago were almost unheard of in the West until the 1900’s. Less than fifty years ago in England and America, a woman could not buy a house or car without the co-signature of her father or husband!

11. What do Muslims think of Jesus?

Muslims think highly of Jesus (P) and his worthy mother, Mary. The Qur’an tells us that Jesus was born of a miraculous birth without a father. “Lo! The likeness of Jesus with Allah is the likeness of Adam. He created him of dust, and then He said unto him: Be and he is” (Qur’an 3.59). He was given many miracles as a prophet. These include speaking soon after his birth in defense of his mother’s piety. God’s other gifts to him included healing the blind and the sick, reviving the dead, making a bird out of clay and most importantly, the message he was carrying. These miracles were given to him by God to establish him as a prophet. According to the Qur’an, he was not crucified but was raised into Heaven. (Qur’an, Chapter Maryam) (Maryam is Mary Jesus mother)

However, Muslims always emphasise that the miracles of Jesus, and all other prophets, were by “God’s permission”. This having been said, many Christians feel to not believe that Jesus is the “Son of God”, “God Incarnate” or the “Third Person” of the Trinity. This is because the Quran clearly says that Almighty God does not have a “Son” — neither allegorically, physically, metaphorically or metaphysically.

In order to avoid misunderstanding, it should be clarified that when Muslims criticise the Bible or the teachings of Christianity, they are not attacking “God’s Word” or Jesus Christ, peace be upon him. From the Muslim point of view, they are defending Jesus and God’s Word, which they have in the form of the Quran.

Additionally, Christian doctrines such as the Trinity and the Atonement are criticised by Muslims precisely because they did not originate from Jesus, peace be upon him. In this way, Muslims are the true followers of Jesus, peace be upon him, because they defend him from the exaggerations of the Christians and teach the Pure Monotheism that Jesus himself followed.

12. Do Muslims believe in the hereafter?

God is Just and manifest His justice, He established the system of accountability. Those who do good will be rewarded and those who do wrong will be punished accordingly. Thus, He created Heaven and Hell and there are admission criteria for both. Muslims believe that the present life is a temporary one. It is a test and if we pass the test, we will be given a life of permanent pleasure in the company of good people in Heaven.
From Islamweb.net

13. What is the purpose of worship in Islam?

The purpose of worship in Islam is to be God conscious. Thus the worship, whether it is prayer, fasting, or charity, is a means to achieve God consciousness so that when one becomes conscious of God, in thought and in action, he is in a better position to receive His bounties both in this world and the hereafter.
From Islamweb.net

14. What is the dress code for Muslims?

Islam emphasizes modesty. No person should be perceived as a sex object. There are certain guidelines both for men and women that their dress should neither be too thin nor too tight to reveal body forms. For men, they must at least cover the area from the knee to navel and for women; their dress should cover all areas except the hands and face. This is purer for us as Muslims to help protect us against commiting fornication and adultery, to be modest, lower our gaze and fear Allaah.

15. What are the dietary prohibitions in Islam?

For an idea Muslims are not to eat pork or other food that contains any types of pork product, meat of the animals that died before being slaughtered or the carnivorous animals (as they eat dead animals), raw fish, nor consume blood or intoxicants of alcohol or use any illicit drugs.

16. What is Jihad?

The word “Jihad” means struggle, or to be specific, striving in the cause of God. Any struggle done in day-to-day life to please God can be considered Jihad. One of the highest levels of Jihad is to stand up to a tyrant and speak a word of truth. Control of the self from wrong doings is also a great Jihad. One of the forms of Jihad is to take up arms in defense of Islam or a Muslim country when Islam is attacked. This kind of Jihad has to be declared by the religious leadership or by a Muslim head of state that is following the Qur’an and Sunnah.

17. Does Islaam have any celebrations?

Idul Fitr, marks the end of fasting in the month of Ramadan and is celebrated with public prayers, feasts and exchange of gifts.

Idul Adha marks the end of the Hajj or the annual pilgrimage to Mecca. After the public prayers, those who can afford, sacrifice a lamb or a goat to signify Prophet Abraham’s obedience to God, shown by his readiness to sacrifice his son Ishmael.

18. What is Sharia?

Sharia is comprehensive Muslim law derived form two sources, a) the Qur’an b) the Sunnah or traditions of Prophet Muhammad (P). It covers every aspect of daily individual and collective living. The purpose of Islamic laws are protection of individuals’ basic human rights to include right to life, property, political and religious freedom and safeguarding the rights of women and minorities. The low crime rate in Muslim societies is due to the application of the Islamic laws in certain circumstances. However there are many Muslims whom incorrectly follow Islaam and often kill other Muslims which is a heinous crime indeed in Islaam. The recent kidnappings and other hostage situation by Muslims to non-Muslims is another form of heinous crime that has become popular to the illiterate of Islaam and sometimes words in general.

19. Was Islaam spread by the sword?

According to the Qur’an, “There is no compulsion in religion” (2:256), thus, no one can be forced to become a Muslim. While it is true that in many places where Muslim armies went to liberate people or the land, they did carry the sword as that was the weapon used at that time. In that time frame the early Muslims went to battle against the disbelievers for their own right too live and worship no other god but Allaah. The Muslims were persecuted for saying that: there is no God but Allaah. They were tortured, starved, oppressed, and killed for believing that there is no god but Allaah and for faithfully practising Islaam.

Also, Islam spreading by the sword is incorrect due to the fact that in many places where there are Muslims now, such as the Far East like Indonesia, China, and many parts of Africa, there are no records of any Muslim armies going there. To say that Islam was spread by the sword would be to say that Christianity was spread by guns, F-16’s and atomic bombs, etc., which is not true. Christianity spread by the missionary works of Christians. Ten-percent of all Arabs are Christians. The “Sword of Islam” could not convert all the non-Muslim minorities in Muslim countries. In India, where Muslims ruled for 700 years, they are still a minority. In the U.S.A., Islam is the fastest growing religion and has 6 million followers without any sword around.

20. Does Islam promote violence and terrorism?

No. Islam is a religion of peace and submission and stresses on the sanctity of human life. A verse in the Qur’an says, [Chapter 5, verse 32], that “anyone who saves one life, it is as if he has saved the whole of mankind and anyone who has killed another person (except in lieu of murder or mischief on earth) it is as if he has killed the whole of mankind.” Islam condemns all the violence, which happened in the Crusades, in Spain, in WW II, or by acts of people like the Rev. Jim Jones, David Koresh, Dr. Baruch Goldstein, or the atrocities committed in Bosnia by the Christian Serbs, or later the attacks on New York and Washington whoever did it. Anyone who is doing violence is not practicing his religion at that time. However, sometimes violence is a human response of oppressed people as it happens in Palestine. There is a lot of terrorism and violence in areas where there is no Muslim presence. For example, in Ireland, South Africa, Latin America, and Sri Lanka. Sometimes the violence is due to a struggle between those who have with those who do not have, or between those who are oppressed with those who are oppressors. We need to find out why people become terrorists. Unfortunately, the Palestinians who are doing violence are called terrorists, but not the armed Israeli settlers when they do the same sometimes even against their own people. As it turned out to be in the Oklahoma City bombing, sometime Muslims are prematurely blamed even if non-Muslims commit the terrorism. Sometimes those who want Peace and those who oppose Peace can be of the same religion.
From Islamweb.net

21. Is Islam intolerant of other religious minorities?

Islam recognizes the rights of the minority. To ensure their welfare and safety, Muslim rulers initiated a tax (Jazia) on them. Prophet Muhammad (P) forbade Muslim armies to destroy churches and synagogues. Caliph Umar did not even allow them to pray inside a church. Jews were welcomed and flourished in Muslim Spain even when they were persecuted in the rest of Europe. They consider that part of their history as the Golden Era. In Muslim countries, Christians live in prosperity, hold government positions and attend their church. Christian missionaries are allowed to establish and operate their schools and hospitals. However, the same religious tolerance is not always available to Muslim minorities as seen in the past during Spanish inquisition and the crusades, or as seen now by the events in Bosnia, Israel and India. Muslims do recognize that sometimes the actions of a ruler do not reflect the teachings of this religion.
From Islamweb.net

22. What is the Islamic view on:

a. Dating and Premarital sex:

Islam does not approve of intimate mixing of the sexes, and forbids premarital or extramarital sex. Islam encourages marriage as a shield to such temptations and as a means of having mutual love, mercy and peace.

b. Abortion:

Islam considers abortion as murder and does not permit it except to save the mother’s life (Qur’an 17:23-31, 6:15 1).

c. Homosexuality and AIDS:

Islam categorically opposes homosexuality and considers it a sin. However, Muslim physicians are advised to care for AIDS patients with compassion just as they would for other patients.

d. Euthanasia and Suicide:

Islam is opposed to both suicide and euthanasia. It is not permissible for a doctor to help a patient for a sin. How would it be permissible to help in a major sin, i.e. to kill oneself? The Prophet (Sallallahu Alaihi wa Sallam) said: “Whoever purposely throws himself from a mountain and kills himself, will be in the (Hell) Fire falling down into it and abiding therein perpetually forever, and whoever drinks poison and kills himself with it, he will be carrying his poison in his hand and drinking it in the (Hell) Fire wherein he will abide eternally forever; and whoever kills himself with an iron weapon, will be carrying that weapon in his hand and stabbing his abdomen with it in the (Hell) Fire wherein he will abide eternally forever” [Reported by Imams al-Bukhari and Muslim ].

It is strictly forbidden for a doctor to remove something from the body of a patient, which can harm him/her or cause him/her death.
From Islamweb.net

23. How should Muslims treat Jews and Christians?

The Qur’an calls them “People of the Book”, i.e., those who received Divine scriptures before Muhammad (P). Muslims are told to treat them with respect and justice and do not fight with them unless they initiate hostilities or ridicule their faith. The Muslims ultimate hope is that they all will join them in worshipping one God and submit to His will.

“Say (O Muhammad): O people of the Book (Jews and Christians) come to an agreement between us and you, that we shall worship none but Allah, and that we shall take no partners with Him, and none of us shall take others for Lords beside Allah. And if they turn away, then say: Bear witness that we are those who have surrendered (unto Him).” (Qur’an 3:64)

Concerning Hindus, Bahai, Buddhists and members of other religions, they should also be treated with respect, and understanding to make them recipients of invitations to Islam.

24. What should we as Muslims do regarding the political and social strife in other Muslim lands? In example: Philistine (Palestine), chechnia, Iraq and ect..?

This is an issue that must be addressed when we enter into a phase of political activity however, to engage into such an activity at this time would be a distraction. As for exerting ourselves towards these goals, even if we totally understood them, we would be unable to actualize them because we do not control the stability of the Ummah. This fact alone makes efforts of this kind futile and useless. We do not have the control of this kind of jihad that must be overseen by a responsible Imaam who has been given Bay’yah (pledge) by the Muslims. The administration of the affairs belongs to the Walee al-‘Amr who has been given Bay’yah. He is the one who has been given charge to know the politics and how to administer it. However if the Muslims are un-united as we are today, then every Wali will just take charge of what is in his control.

Such efforts and actions are obligatory however they are premature at this time.

To familiarize individuals with Fiqhul-Waaqi (political activism)who have no influence or authority at their disposal and occupy the general masses with such issues, as though they are the utmost priority would be to distract the people from the correct understanding.

You may then ask well what should we be doing to rid ourselves of this epidemic of oppression Muslims are facing all over the globe?

We should be properly educating our youth, ourselves, our families and others to rectifying and correcting Aqeedah, the issues of Aqeedah, the issues of Ibaadah, and the issues of character. These issues are from those that are legally binding upon every individual, and no is excused from them for having deficiencies in them due to neglect.

These issues are of the utmost priority and unfortunately many are distracted from the priority with something which has no priority .

The above Answer was taken from Tawheed First O’Callers To Islaam By: Sheikh Muhammad Naasiruddeen al-Albaanee

The methodology of all all the Prophets was to first call the people upon tawheed before ever taking such actions as waging war on them.

25. Why is there turmoil amongst the Muslims regarding their Madhabs?

There is no doubt to the Muslims that that Rulership is only for Allaah without any partner however, some of these same people blindly follow a school of Fiqh from the four schools that are prominant today; if you should approach one of them with a Sunnah that is authentic and its text clear, they will say ‘this opposes my school of fiqh.’! Where then is the rulership, the process of judging by what Allaah has revealed regarding the Sunnah?!

(This first part was taken from Tawheed First O’Callers To Islaam By: Sheikh Muhammad Naasiruddeen al-Albaanee

Following a particular school of thought (Fiqh) is not compulsory. The Muslim who can look into the evidences and who have the knowledge necessary to prefer a given opinion to the others is obliged to follow the preponderant opinion which is supported by the Qur’an and Hadith, as understood by the good ancestors, regardless of it being in line with his Madhab or not. Whether it agrees with his particular Madhab or not. He should not leave the preponderant opinion supported by sound evidence, to follow the saying of any person no matter who that person is. This practice requires that one may follow a Madhab on an issue but another Madhab on a different issue due to the soundness of the evidence presented and nothing else. Here, we are obliged to give warning against searching for areas of disagreement among scholars, weak opinions, and weak evidences on which to base our beliefs and actions. This practice is very dangerous because the Muslim Scholars have declared it sometimes leads to disobedience of Allah. All the sayings of the Scholars are not acceptable according to Qur’an and Sunnah. Some of them have deviated from truth and some of their views are irregular and inconsistent, hence they lack evidence to support their viewpoints. So it is forbidden to take a viewpoint not based on sound evidence. The person who bases his actions on this viewpoint, knowing its weakness, would not be freed from the required obligation.
(This is from Islamweb.net)

You may now be asking yourself what do I do to be correctly following the Rusool (saw) insha Allaah?

As all Muslims are obliged to follow the way of the Prophet and his companions; they should call others to that way with good manners without forming a party or being partial to any specific group, also they should not bind the truth to a given group. These are the ones who have stuck firmly to the Qur’an and the Sunnah. They have followed the path of the Salaf (the good predecessors) in understanding the Sunnah. They have adhered to the consensus of the Ummah. They have complied with the unity and rejected the disunification and difference. They are the group which the Prophet Muhammad (Blessings and peace of Allah be upon him) promised safety among all the other groups. This description is so, because they follow the Sunnah of the Prophet Muhammad (Blessings and peace of Allah be upon him) accept the belief, the teaching and manners which he had conveyed complying at the same time with the Muslim Jama‘a (Community). In fact, this is the truth which everyone should follow. And Allah knows best.

This part was also taken from Islamweb.net

26. Is it appropriate for Muslims to call themself other then Muslims?

There is no doubt that it is Allaah Who called us Muslims, and this is the religious name to which every person who believes in Allaah and His Prophet, sallallaahu alayhi wa sallam, should be affiliated with. Allaah says (which means): {…it is the religion of your father Ibraaheem (Abraham) (Islamic Monotheism). It is He (Allaah) Who has named you Muslims both before and in this (the Qur’an).}[Qur'an 22:78]. The Prophet, sallallaahu alayhi wa sallam, said: “A Muslim is one from whose tongue and hands his fellow Muslims are secure.” [Al-Bukhaari and Muslim] So, this is the principle, a Muslim should affiliate himself to Islam and say ‘I am a Muslim’. However, if he affiliates himself to As-Salaf (the righteous predecessors) and says ‘I am a Salafi’, then there is no harm on him.

Ibn Taymiyyah, may Allaah have mercy on him, said: ‘There is no blame on whomever shows the methodology of As-Salaf and is affiliated to it and proud of it; rather we must accept that from him and there is no difference of opinion amongst the scholars on this. The methodology of As-Salaf cannot be anything but the truth.’ Nevertheless, we cannot say that it is better to say “I am a Salafi” with these exact words instead of “I am a Muslim’. If a person is asked about his religion, it is not correct for him to say “I am a Salafi” or “My religion is Salafism”, but he should say “I am a Muslim.” Allaah says (which means): {Truly, the religion with Allaah is Islam.}[Qur'an 3:19]. But if one is asked about his methodology, then he may say that he is a Sunni. Allaah knows best.

This is from Islamweb.net

Foundations Of The Sunnah By: Imam Hanbal

Bismillaah. All praise is to Allaah Lord and Cherisher of the worlds. I testify that none and nothing has the right to be worshiped except Allah alone and Muhammad is His Final Messenger.

“The Fundamental Principles of the Sunnah with us are:

1. Holding fast to what the companions (The first three generations May Allaah be pleased with them) of the Messenger of Allaah (peace be upon him) were upon

2. Taking them (and their way) as a model to be followed.

3. The abandonment of innovations, and every innovation is misguidance.

Linguistically, bid’ah (innovation) means ‘a newly invented matter.’ The shareeah (Islamic Jurisprudence) definition of bid’ah is “a newly invented way (beliefs and actions) in the religion, in imitation of the shareeah (prescribed Law), by which nearness to Allaah is sought, not being supported by any authentic proof – neither in its foundations, nor in the manner in which it is performed.” Al-I’tisaam of ash-Shaatibee, 1/37. Avoiding innovations is one of the great foundations and principles of Ahlu Sunnah Wal Jummah and it involves:
1. Having hatred for it
2. Keeping away from it
3. Warning the people about it
4. Refuting the innovators, and this is for the ‘Ulamaa alone

The Messenger of Allaah (peace be upon him) said, ‘Every innovation is misguidance and going astray,’ reported by Aboo Daawood, no. 4607

4.The abandonment of controversies.

5. The abandonment of sitting with the people of ahwaa (desires).

6. An the abandonment of quarrelling, argumentation and controversy in the religion.

Imaam as-Saaboonee (died 449H)
Said about Ahlus-Sunnah, “They follow the Salafus-Saalih, the imams and the scholars (may Allaah be pleased with them all) of the Muslims, and they cling to the firm deen that they clung to and to the clear truth. And they hate Ahlul-Bid’ah (the people of innovation) who innovate into the Deen that which is not from it. They do not love them and they do not keep company with them. They do not listen to their sayings, nor sit with them, nor argue with them about the deen (religion of Islam), nor debate with them. Rather, they protect their ears from hearing their futility, things which if they pass the ears and settle in the hearts, will cause harm and cause doubts and wicked ideas to appear. And concerning this All-Hearing All-Knowing (as-Sami ul-Aleem), sent down:

“And when you see people engaged in vain discourse about Our Signs, then turn away from them unless they turn to a different theme.”
Qur’an 6:68

Risaalah fil-I’tiqaad Ahlis-Sunnah Ashaabil-Hadith, p. 100 of Imam as-Saaboonee.

7. And the Sunnah with us are the aathar (narrations) of the Messenger of Allaah (peace be upon him) and the Sunnah explains and clarifies the Qur’an.

Ash-Shaatibee (died 790H) said in al-Muwaafiqaat, 4/3, “The word Sunnah
Is given to whatever has been transmitted from the Prophet Muhammad (peace and blessings on him) particularily regarding that which the Mighty Book has not provided a text for. Hassaan ibn Atiyyah (died 120H) said, “Jibreel used to descend upon the Messenger of Allaah (peace be upon him) with the Sunnah just as he used to descend with the Qur’an.” Reported in ash-Sharh wal-Ibaanah of Ibn Battah, p. 128

8. And the Sunnah explans and clarifies the Qur’an.

Yahyaa ibn Katheer (died 129H) said, ‘The Sunnah is decisive over the Book of Allaah.” Sunan ad-Daarimee, 1/144

9. It is the guide to the Qur’an (containing evidences and indications as to its meanings and correct interpretations).

10. There is no analogical reasoning in the Sunnah and examples or likenesses are not to be made for it.

Shuraih al-Qadee (died 80H) said, “Verily, the Sunnah has preceded your qiyaas (analogical reasoning), so follow and do not innovate.” Reported in Sunnan ad-Daarimee, 1/66

“An excelent example is of the wudu one does while wearing socks or shoes. Qiyaas would tell you to wipe the bottom of your shoe. However, the Sunnah is to actually just wipe over the top of your shoe or sock when circumstances permit it.”
Halimah bint David

11. Nor is it grasped and comprehended by the intellects or the desires.

12. Rather it (consists of) following (and depending upon) it and abandoning the (hawaa) desire.

“This means we change ourselves and our beliefs to fit Islam. We do not put our beliefs that we desire into the religion; so we do not put beliefs we feel pre-disposed towards into the religion. If the belief is proven by Qur’an or Sunnah we obtain it and if is rejected by Qur’an or Sunnah we object to it.”
Halimah bint David

13. And it is from the binding and necessary Sunnah, (the Sunnah) which whoever leaves a single matter from it, has not accepted it (in its totality), has not believed in it and is not from its people:

14. To have faith in Qadar (the Divine Pre-decree), both its good and its evil.

The scholars (may Allaah be pleased with them all) of the Salaf from among the people of Islam are agreed upon (the necessity of having) faith in Qadar, its good and its evil, its sweetness and its bitterness. (Having faith) in the Qadaa (ordainment) of Allaah and His Qadar. Nothing occurs except due to His will and desire. And no good or evil occurs except by His will. He created whomever He willed for happiness then made him do the actions (by which this happiness is obtained) out of His bounty and He created whomever He willed for misfortune and then made him do the actions (by which he reaches this misfortune) out of His justice.

The denial of Qadar was one of the first innovations to appear. It occurred at the end of the era of the companions (The first three generations May Allaah be pleased with them), Mabad al-Juhnee introduced it. And it has been said: rather, the first to speak in the matter of Qadar was Sansaweeh al-Biqaal and he was one of the people of ‘Iraaq. He used to be a Christian then became a Muslim and then he became a Muslims again. Mabad al-Juhnee took this saying from him then Gheelaan took it from Mabad. Then the Mu’tazilah adopted this innovation and also others besides them took it who were named al-Qadariyyah.
See Sharh Usoolil-I’ tiqaad of imam al-Laalikaa’ee 3/534, al- I’tiqaad of al-bayhaaqee, p.132, ash-Sharee’ah of al-Aajurree pp. 149-168, Sareehus-Sunnah of at-Tabaree, pp. 34-36 with our checking as-Sifaat of al-Maqdisee with our checking, Sharut-Tahaawee, pp. 382-399 and Lawaami’ul-Anwaar, 1/299 -300.

15. To affirm the ahaadeeth related to it and to have faith in them. It is not to be said, ‘Why?’ Or ‘How?’ It is (but) attestation (to the truthfulness of such ahaadeeth) and having faith in them.

16. And whe does not know the explanation of a hadith and (whose) intellect (does not have the capacity) to make him understand it, then that would be sufficient (I.e., to just merely affirm the ahadeeth and have faith in them) since (everything from the religion) has been perfected for him. And it is necessary for him to have faith in it and to submit to it, such as the hadeeth of the truthful, the believed and whatever is similar to it in the matter of al-Qadar.

And that is the hadith of Ibn Mas’ood who said, ‘The Messenger of Allaah (peace be upon him) informed us, and he is the truthful, the believed, ‘Verily the creation of one of you brought together in his mothers belly for forty days in the form of a seed, then he is a clot of blood for a like period, then a morsel of flesh for a like period, then there is sent to him the angel who blows the breath of life into him and who is commanded about four matters: to write down his means of livelihood, his life span, his actions and whether happy or unhappy. By Allaah, other than Whom there is no deity, verily one of you does the actions of the people of Paradise, until there is but an arms length between him and it, and that which has been written overtakes him so he does the actions of the people of Hell-fire and so he enters it; and one of you does the actions of the people of Hell-Fire, until there is but an arms length between him and it, and that which has been written overtakes him so he does the actions of the people of Paradise and thus enters it.”
Reported by al-Bukhari, nos. 3207

17. And also like the ahaadeeth regarding the Ru’yah (the Believer’s seeing of Allaah in the Hereafter), all of them, even if they disagree with people’s hearing and even if the one who is listening to them feels repelled and is averse to them.

The Believer’s seeing of their Lord, with their eyes, on the Day of Judgement is a firmly established belief in the Book and the Sunnah. The whole ummah has taken it with acceptance. However, the strange and isolated amongst the creation have rejected it from among the Mu’tazilah, the jahmiyyah, the Khawaarij and others besides them. Al-Aajurree (died 360H) has collected all the ahaadeeth related about this issue in his book, ‘At-Tasdeeq bin-Nadhar’ and the scholars (may Allaah be pleased with them all) of Ahlus-Sunnah have included such ahaadeeth in their books which they have authored in the subject matter of aqeedah (creed).

18. Certainly, it is obligatory upon him to have faith in them and not to reject a single a single word from them nor from other (such) ahaadeeth which have been reported by reliable, trustworthy narrators.

Aboo Bakr al-Marwazee (died 294H) said, ‘I asked Ahmad ibn Hanbal about the ahaadeeth which the Jahmiyyah reject regarding the Attributes, the Believers seeing their Lord on the Day of Judgement, Allaah’s descent (to the lowest heaven) and the Throne. So Aboo ‘Abdullaah declared them all to be authentic and said, ‘The scholars (may Allaah be pleased with them all) have received them with acceptance. We pass on the narrations as they came to us.’” Reported in Tabaqaatul-Hanaabilah of Ibn Abee Ya’laa, 1/56.

19. And that he does not argue with anyone, nor dispute and nor should he learn (about how to make) argumentation (in such matters).

“This includes and is especially related to all communication not just when attempting to give da’wah. These arguments are frivoulous and poisionous to ones heart which will cause ones destruction. A person is only guided by Allaah’s will and it is only from the knowledge of tawheed that determines whether one will accept Islam or not. Rhetorical conversations debating Islam (kalaam) whether online (I.e. Facebook, blogs, Twitter and other social networking) or offline (talk radio, television interviews) produce too much effort and cause a loss of barakah for all who partake in them. The hypocrites and the kufaar (disbelievers in Islam monotheism) will never accept Islam from us due to our ‘ greater rhetoric’ and they particularily enjoy insulting Muslims while wasting time. Their intent is only to create mischief and to make us feel weak in intellect as well as in eeman. It is not in the Sunnah to engage in rhetoric; Prophet Muhammad (peace and blessings on him) never talked in rhetoric and the sahaba (the first three generations of rightly guided companions) never engaged in it either. It is rejected and leads to destruction. The wise and knowledgable will say ‘I do not know and remember Allaah’s admonition to argue with those who don’t know in a better way.”
Halimah bint David

‘Jafar bin Muhammad said,

“Beware of disputing about the religion for indeed it preoccupies the heart and breeds hypocrisy.”
Reported By: Abu Nu’aim in al-Hilyah (3/198)

“When the Salaf of this Ummah remained silent in the face of too much argumentation and disputation, they did not do so out of ignorance on their part or an inability to respond. Rather, they remained silent due to their knowledge and fear of Allaah.

Whereas, when those who came after them spoke out (on these issues) and went deep into elaborating them, they did not do so out of their specialization in knowledge apart from them, but rather out of love for speaking and little piety. This is similar to what was stated by Al-Hasan when he heard a group of people arguing. He said:

“These are people who have become bored of worship, who find speech insignificant and who have little piety. That is why they speak out.”‘
Reported: Ahmad in az-Zuhd (pg.272)

The Superiority Of The Knowledge Of The Predecessors Over the Knowledge Of The Successors By: Imam Abul-Faraj Zayn-ud-Deen ‘Abdur-Rahman bin Ahmad, better known as, Al-Haafidh Ibn Rajab Al-Hanbalee (died 795H) p. 38-39

20. For indeed, (indulging in) theological rhetoric (kalaam) in the matter of Qadar, the Ru’yah, the Qur’an and other such issues are among the ways that are detested and which are forbidden.

Imam ash-Shaafiee (died 204H) said, “My ruling regarding the people of theological rhetoric is that they said be beaten with palm leaves and shoes and be paraded amongst the kinsfolk and the tribes with it being announced, ‘This is the reward of the one who abandons the Book and Sunnah and turns to theological rhetoric (kalaam).”
Sharh Aqeedatit- Tahaawiyyah of ibn Abil-’Izz, p.75

Imaam ash-Shaafiee (died 204H) said, “That a person is put to trial with everything that Allaah has forbidden, besides Shirk, is better then that he looks at kalaam (theological rhetoric).” And he also said, “If people knew what (misleading and destructive) desires are contained within theological rhetoric they would certainly flee from it as they would from a lion,” he also said, “Who ever showed boldness in approaching theological rhetoric will never prosper.” Reported by: ibn Qudamah in his Burhaan fee Bayaanil-Quraan.

Aboo Yousuf, the companion of Aboo Haneefah said, “Whoever sought knowledge by kalaam theological rhetoric will turn a heretical apostate,” and Ahmad ibn Hanbal (died 241H) said, “The person of theological rhetoric will never prosper. And never do you see anyone looking into theological rhetoric except that in his heart is a desire for creating mischief.” Both narrations are reported by ibn Qudaamah in his Burhaan fee Bayaanil-Qur’aan.

21. The one who does so, even if he reaches the truth with his words, is not from Ahlus-Sunnah, until he abandons (using) this mode of argumentation, (and until he) submits and believes in the aathar (The Prophetic Narrations and those of the companions (The first three generations May Allaah be pleased with them).

22. And the Qur’an is the Word of Allaah. It is not created and that the word of Allaah is not something distinct and separate from him (an entity in itself) and that not a single thing from it is created.

23. And beware of argumentation with the one who innovates in this matter and says that hos recitation of the Qur’an is created and other such claims.

24. And whoever hesitated in this matter and says, ‘I do not know whether it is created or not created. It is but the word of Allaah.’ Then he is a person of innovation and he is just like the one who says, ‘It is created.’

Indeed it is the word of Allaah and it is not created.

25. To have faith in the Ru’yah (that Allaah will be seen) on the Day of Judgement as has been reported from the Prophet Muhammad (peace and blessings on him) in the authentic ahaadeeth.

26. And that the Prophet Muhammad (peace and blessings on him) saw his Lord since this has been transmitted from the Messenger of Allaah (peace be upon him) and is correct and authentic.

It has been reported by Qataadah from Ikrimah from ibn Abbaas. And al-Hakam ibn Ibaan reported from ikrimah from ibn Abbaas. Also Alee ibn Zaid reported it from Yoosoof ibn Mahraan from ibn Abbaas.

27. And the hadith, in our estimation, is to be taken by its apparent meaning (alaa dhaahirihi), as it has come from the Prophet Muhammad (peace and blessings on him). And indulging in theological rhetoric with respect to it is an innovation.

But we have faith in it as it came, upon its apparent meaning and we do not dispute with anyone regarding it.

28. And having faith in the Balance (the weighing) on the Day of Judgement just as it has come (to us in the hadith), “A servant will be weighed on the Day of Judgement and he will not be equal in weight to the wing of a fly.
Qur’an 18:05

29. And the actions of the servants will be weighed just as has been reported in the narration. To have faith in it and to attest to its truthfulness and to turn away from whoever rejects that and to abandon argumentation with him.

30. And that Allaah, (the Blessed and Exalted), will speak to the servants on the Day of Judgement, without there being a translator between Him and them, to have faith in this and to attest to its truthfulness.
Hadith Bukhari 1413 3595 6539 7443 7512 look whole hadith about seeing deeds

31. To have faith in the Hawd (the pool) and that there is a pool for the Messenger of Allaah (peace be upon him) on the Day of Judgement. His ummah will come to it (to drink) and its width is equal to the distance travelled in a month. Its drinking vessels equalling the number of stars in the sky (and this is) in accordance with the narrations that are authentic in this regard, from more than one aspect.

32. To have faith in the Punishment of the Grave and that this ummah will be put to trial in their graves and will be questioned about Eeman and Islaam. About who is his Lord? Who is his Prophet?

33. And that Munkar and Nakeer will come to him, (all of that) in whatever way Allaah wills and in whatever way He desires. To have faith in that and to attest to its truthfulness.

34. To have faith in the Intercession of the Prophet (peace be upon him) and (to have faith) that some people will be brought out of the Fire after they have been burnt therein and reduced to charcoal. (That) it will be ordered for them to be placed in a river by the door of Paradise, as has been reported in the narration, (all of that) however Allaah wills and in whatever way Allaah wills. Indeed, it is to have faith in it and to attest to its truthfulness.

35. To have faith that the Maseehud-Dajjaal is to come, there being written between his eyes, ‘Kafir.’ And (to have faith) in the hadith which have come (to us) regarding him. And to have faith that that will happen.

36. And (to have faith) that Eesaa ibn Maryam will descend and will kill him at the gate of Ludd. (Ludd is an airport town in Palestine, two miles from ar-Ramlah.

37. And that faith consists of (both) speech and action, it increases and decreases as has been reported in the narration, “The most complete of the believers with respect to faith is the best of them in his manners.” Reported 4682 Tirmidhee

38. And whoever abandons the prayer then he has disbelieved. There is nothing from among the actions, the abandonment of which constitutes disbelief except for the prayer. Whoever abandons it is a disbeliever and Allaah has made killing him permissible.

39. And the best of this ummah after its Prophet (peace be upon him) is Aboo Bakr as-Sideeq then ‘Umar ibn al-Khattaab, then ‘Uthmaan ibn Affaan.

40. We give precedence to those three just as the Companions of the Messenger of Allaah (peace be upon him) gave precedence to them. They (the Companions may Allaah be pleased with them) never differed in that.
Allaamah Siddeeq Hasan Khan (died 1307H) said, ‘….and whoever rebukes the khilaafah of any one of them – then he is more astray then his father’s donkey.’ Qatfuth-Thamr fee Bayaani’-Aqeedati-Ahlil-Athar, p. 99.

41. Then after those three, the five Companions of the shoorah: Ali ibn Ali Taalib, az-Zubair, Talhah, Abdur-Rahman ibn Awf and Sad ibn Waqqaas, each of them was fitting and appropriate for khilaafah and each of them was an Imaam (leader).

42. In this regard we take the hadith of Ibn Umar, ‘We used to consider, while the Messenger of Allaah (peace be upon him) was alive and his Companions widespread: Aboo Bakr (to be first), then Umar, then Uthmaan – and then we remained quiet.
Bukhari 3655

43. Then after the five companions of the shoorah are the people who fought in Badr from among the Muhaajiroon. And then those who fought in Badr from among the Ansaar, from among the Companions of the Messenger of Allaah (peace be upon him) (each ones rank) is according to his migration and precedence (in the religion).

44. Then the most superior of mankind after these: the Companions of the Messenger of Allaah (peace be upon him), the generation in which he was sent. Everyone who accompanied him, whether for a year, a month, a day, an hour or (just merely) saw him, then he is from among his Companions. His companionship is according to the extent to which he accompanied him, (and to the extent to which) he had precedencein being with him, heard from him and looked at him.

45. So the closest of them in companionship to him are more excellent then the generation which did not see him, even if they met Allaah with all the good actions. Despite that, those who accompanied the Prophet (peace be upon him), saw him and heard from him are superior.

46. And whoever saw him with his eyes, and believed in him, even if for an hour, is more excelent, on account of this companionship (with the prophet (peace be upon him) ), then the taabi’een, even if they (the taabi’een) did every action of goodness.

47. And hearing and obeying the leaders and the Ameer ul-Mu’mineen, whether righteous or sinful, from among those who come into power with the khilaafah and with respect to whom the people have agreed and united themselves and are pleasedw him.

48. And also (hearing and obeying the one) who fought against the people with the sword (ie conquered them) until he became the khaleefah and was named the Ameerul-Mu’mineen.

49. Participation in battles along with the leaders, be they righteous or sinful, is an everlasting affair up until the Day of Judgement. It is never to be abandoned. Likewise the division of the spoils of war and appointing the rulers to establish the prescribed punishments. (Hudood) are both everlasting. It is not permissible for anyone to rebuke them or to contend with them (the rulers).

50. Also, handing over the charity to them (the Rulers) is permissible and always operative (in effect). Whoever gives the charity to them then that will suffice him (his obligation will have been fulfilled), whether righteous or sinful.

51. And performing the Jumu’ahaadeeth prayer behind him (the ruler) and behind whoever he appoints is a permissible and perfect act and consists of two rakahs. Whoever repeats them after praying behind him is an innovator, one who abandons the narrations and an opposer of the Sunnah. He receives nothing of reward from the excellence of his (attendance of) the Jumuah prayer, if he does not accept and hold that prayer is to be, the righteous amongst them and the sinful amongst them.

52. So the Sunnah is that he prays two rakaah with them. (Whoever repeats the praying is an innovator) and that he acknowledges that they are perfect and complete, not having any doubt in his heart regarding that.

53. And whoever revolts against a leader from among the leaders of the Muslims, after the people had agreed upon him and united themselves behind him, after they had affirmed the khilaafah for him, in whatever way this khilaafah may have been, by their pleasure and acceptance or by his force and domination (over them), then this revolter has disobeyed the Muslims, and has contradicted the narrations of the Messenger of Allaah (peace be upon him). And if the one who revolted against the ruler died he would have died the death of ignorance.

54. And the killing of the one in power is not lawful, and nor is it permissible for anyone amongst the people to revolt against him. Whoever does that is an innovator, and is upon other then the Sunnah and the correct path.

55. Fighting against the thieves and the revolters (khawaarij) is permissible. That is, when they set upon a man with respect to his person and wealth. It is then permissible for him to fight and defend himself and his property and to repel the thieves and revolters) from them both (himself and his property) with everything that is within his capacity.

56. But it is not permissible for him, when they depart from him or abandon him, that he seeks them. Nor should he follow their tracks and this is not permissible for anyone other then the Imaam (leader) or those charged with authority over the Muslims.

57. It is only for him to defend himself in his own place and he should intend, by his striving against them, that he will not kill anyone. But if he kills him while defending himself in the battle, then Allaah will make the one killed far removed from Himself and goodness. And if he himself is killed in that state, while he is defending himself and his property, then I hope that it is martydom for him, as has occurred in the hadith.

58. And all of the narrations in this regard have ordered with fighting him but did not order killing him, nor pursuing him and nor finishing him off should he fall to the ground or become wounded.

59. And if he took him as a captive he should not kill him and should not carry out the prescribed punishment against him, but rather, he should raise his matter to whoever Allaah has appointed and given authority so tha bt he may judge in the matter.

60. And we do not testify for anyone from among the people of the qiblah, on account of an action that he has done, that he in Paradise or in Hell-Fire. We have hope for the righteous one and we fear for him and we fear for the evil and sinful person and we hope in the mercy of Allaah for him.

61. And whoever meets Allaah with a sin, which would necessitate the fire for him, having repented, not returning back to it and not being onsistent upon it then Allaah, the Mighty and Magnificent will turn to him in forgiveness. And Allaah accepts repentance from his servants and forgives the evil actions.

62. And whoever meets Him after having had the prescibed punishment meted out to him for that particular sin in this world, then that would be its expiation as occurs in the narration from the Messenger of Allaah (peace be upon him).
Imam Ahmad said in his musnad, 5/214 from Khuzaimah ibn Thaabit, “Whoever commits a sin and then the prescribed punishment for that sin is carried out upon him, then that is an expiation for him.” Hasan
“The Messenger of Allaah (peace be upon him) said, while a small group from amongst his Companions were around him, ‘Pledge allegiance to me (with the following): That you do not associate anything with Allaah, that you do not steal, that you do not commit zina and that you do not kill your children, and that you do not slander, having conspired it amongst yourselves. Do not disobey in something that is good and just. Whoever dies amongst (having avoided all that) then his reward is with Allaah, and whoever falls into any of these things and then Allaah shields him, his affair will be with Allaah. If He wills, He will pardon him and if He wills, He will punish him.’ So we pledged allegiance to him upon that.”

In this hadith is a refutation of the khawarij who declare Muslims to be disbelievers merely on account of committing a sin. It is also a refutation against the Mu’tazilah, who say that the one who sins will certainly receive punishment if he dies without repenting, and this is because the Prophet Muhammad (peace and blessings on him) placed him under the will of Allaah and he (peace be upon him) did not say that he will definitely be punished.

63.And whoever meets him having persisted upon, and not repented from the sins which necessitate punishment, then his affair is with Allaah the Mighty and Magnificent if He wills He will punish him and if He wills He will forgive Him.

64. And whoever meets Him as a disbeliever, He will punish him and will not forgive him.

65. And stoning to death which is true and correct is the rightful due of the one who has fortified themself with marriage but fornicates, either when they admit to this act or when the evidence is established against him/her.

66. The Messenger of Allaah (peace be upon him) stoned to death and the Rightly Guided Leaders too, stoned to death.

67. And whoever disparages and degrades a single one of the Companions of the Messenger of Allaah (peace be upon him) or dislikes him on account of something that occured from him, or mentions his shortcomings, then he is an innovator.

68. He remains as such until he asks for Allaah’s mercy for them, all of them and until his heart is sincere and good natured to them.

69. And hypocrisy – it is disbelief, that a person disbelieves in Allaah and worships other then Him (inwardly), (but) he manifests Islam openly such as the hypocrites in the time of the Messenger of Allaah (peace be upon him).

70. And his (peace be upon him) saying, “In whomsoever there are three characteristics he is a hypocrite…” Is an intensification (in expression) we report it as it has come and we do not explain it.

And likewise his saying, “Do not become disbelievers after me, striking the necks of eachother.”

And, “When two Muslims meet with their swords then both the killer and the killed are in the Fire.”

And, “Cursing a Muslim is wickedness and fighting against him is disbelief.”

And, “Whoever says to his brother, ‘Oh Disbeliever, ‘ then it returns back to one of them.”

And, “It is disbelief in Allaah, the one who denies his kinship, even if it is insignificant.”

And other hadith such as these, among those which have been authenticated and preserved.

71. We submit to it, even if we do not know its explanation. We do not talk about it. We do not argue about it. And we do not explain these ahaadeeth except with the like of what they have come with. We do not reject them except with the best amongst them.

72. And Paradise and Hell-fire are two created things. They have already been created as has come from the Messenger of Allaah (peace be upon him) in the hadith, “I entered Paradise and I saw a castle ….”

And, “I saw the pool (Kawthur) ….”

And, “I looked into the Hell-fire and I saw that most of its inhabitants were women.”

And, “I looked into the Fire and I saw such and such ….”

73. So whoever claims that they (Paradise and Hell-fire) are not created then he is a denier of the Qur’an and the ahaadeeth of the Messenger of Allaah (peace be upon him) and I do not consider that he believes in Paradise and Hell-fire.

74. And whe dies from among the people of the qiblah as a muwahhid (one testifying to the unity and uniqueness of Allaah in His Lordship, His right of worship and in His Names and Attributes) then prayer is performed over him and forgiveness is sought for him.

75. Seeking forgiveness is not to be withheld from him (it should not be abandoned for him) and we do not abandon praying over him on account of a sin which he committed, regardless of whether it is a small or a big sin. His affair is with Allaah, the Mighty, the Sublime.”

This is the Sunnah – stick fast to it and you will be safe. Taking it is guidance and abandoning it is going astray.”

The Sunnah Upon Which The Messenger (peace be upon him) Died

Within this treatise is the mention of what ninety men from among the Taabi’een, the scholars (may Allaah be pleased with them all) of the Muslims and of the Salaf and the Jurists of the various citieshv agreed upon in the matters of ‘aqeedah (creed).
That unanimous agreed upon Sunnah is:

1. The first: Being pleased and content with the Qadaa (ordainment) of Allaah, the Mighty and Majestic, and submitting to his command, having patience upon His ruling, taking that which He has commanded and refraining from that which He has forbidden.

2. Having faith in Qadar, its good and its evil.

3. Abandoning quarrelling and argumentation in the religion.

4. Wiping of the khuffs (leather socks).

5. Participating in jihaad with every khaleefah, whether righteous or sinful.

6. Performing (funeral) prayer over whoever dies from the people of the qiblah.

7. That faith consists of speech and action, it increases with obedience and decreases with disobedience.

8. That the Qur’an is the speech of Allaah which was revealed upon the heart of His Prophet Muhammad (peace be upon him). It is not created, in whatever fashion it is recited or rehearsed.

9. Having patience under the banner of the one in authority, in whatever condition he may be in, just or unjust.

10. That we do not set out in revolt against the Rulers with the sword, even if they are unjust and oppressive.

11. That we do not declare anyone from among the people of tawheed a disbeliever even if they commit the major sins.

12. Refraining from (talking about) whatever occured between the Companions of the Messenger of Allaah (peace be upon him).

13. That the best of mankind after the Messenger of Allaah (peace be upon him) are: Aboo Bakr, Umar, Uthman, and Ali the nephew of the Messenger of Allaah (peace be upon him).

14. Asking for Allaah’s mercy for all of the Companions of the Messenger of Allaah (peace be upon him), and also for his (peace be upon him) offspring, his wives and his kinship through marriage, may the pleasure of Allaah be upon them all.

And Allah Knows Best!

How To Increase Your Eman

Bismillaah. All praise is to Allaah Lord and Cherisher of the worlds. I testify that none and nothing has the right to be worshiped except Allah alone and Muhammad is His Final Messenger.

Increasing Eman

The greatest blessing Allaah, the Most High, can bestow upon a person in this world is the blessing of eemaan. It is as the author points out in his introduction the source to all the good in this world and Hereafter However; as the texts unequivocal show and as a simple glance at the various types of people will show, eemaan is of levels. It is of degrees and forever fluctuating. This is a matter that a person can witness in himself: when he is active and obedient, he senses a strength of eemaan and when he is falling short of the mark and disobeying Allaah he feels that his eemaan is weak.

Anyhow, this discussion before you is not to establish the fact that eemaan is of parts and that it increases and decreases – the evidences that point to this fact in the Quraan and Sunnah are numerous – even though this matter is extremely important as there does exist amongst Muslims the belief that eemaan is something whole and solid, which is not made up of parts and that everyone holds the same eemaan. The severity of this corrupt belief can be comprehended when one realizes that the holder of this belief will not therefore seek to find out the ways that will increase his eemaan in order to implement them and nor will he averse himself with the matters that can weaken his eemaan so that he can avoid them because of his lack of belief in the increase and decrease of eemaan! This person has therefore sealed this tremendous door and bars himself from entering to succeed in obedience and shun disobedience. This is exactly what happened to the groups who held such a belief. One group held that since eemaan does not increase and decrease, actions do not affect it and hence, they concluded that sins have no bearing upon ones Eemaan whatsoever. Another group did hold that eemaan is affected by action but as they again did not recognize that it was of levels and parts, they held that a person who commits a major sin is no longer a Muslim and he will reside in the Fire forever since his eemaan completely vanishes on account of the sin as it cannot decrease! Look at how Shaytaan deceives and plots against humankind to drive them towards disobedience in belief and action; we seek Allaah’s protection from the constant bombardment of his whispers.

The discussion before you is directly connected to practical issues that relate to this subject: How does one actually increase in his eemaan? How can one safeguard himself from those matters that would otherwise weaken his eemaan? It is indeed a lofty discussion, which calls out to its reader to comprehend and implement it

1. Lexically, let alone from the Shareeah viewpoint, eemaan is not synonymous with tasdeeq (belief or faith).

2. It is much closer in meaning to the word iqraar, which embodies the belief of the heart, which is tasdeeq as well as the action of the heart, which is inqiyaad (compliance and submissiveness).

3. One can understand this even more so if he were to examine the contents of the Shareeah. The scrutinizer will find that it consists of two categories: (khabr) information and (amr) command. When Allaah tells us in the Quraan that we will be raised up after we die and that we will face him, this is information and one responds to it with belief in the heart (tasdeeq). However when Allaah orders us to fast the month of Ramadaan, we do not respond by saying: Yes we believe. Rather, what is required is compliance, since this is a com-mand. The compliance intended here is the willingness in the heart to accept the command and enact it. It is inconceivable for someone to actually remain holding Eemaan if his heart is void of any willingness to obey the commands of Allaah. Whether the actual obedience takes place or not is not the issue here*, what is intended here, is the minimal level of compliance for eemaan to exist which is the general willingness of the heart to enact the commands; to want to obey Allaah.

4. Eemaan has a core or basic level, which if it is not in the heart, then eemaan cannot exist in such a heart. The last point is exactly this basic level: the belief of the heart and the basic levels of certain actions of the heart, such as the minimal level of compliance, love of Allaah, fear of Allaah, hope in Allaah and so on. Added to this, is the articulation by the tongue of the Shahaadah for the one who wishes to embrace lslaam and has the ability to speak. The reasons and wisdom behind this ruling are beyond the scope of this brief discussion. This type of Eemaan is what is termed as being a condition for the correctness and validity of eemaan.

5. Eemaan has higher parts and levels, above the core level. This is where those who possess Eemaan become of different ranks and this is where the increase and decrease occurs. Hence, with regard to the actions of the heart, some have a greater love of Allaah than others, while others fear him more and rely on him more. Others are superior in their sincerity and glorification of Allaah in their hearts and so on. Again, concerning the actions of the tongue, some recite Qur’aan more than others, some engage in much remembrance, speak only good etc. Likewise, people differ in the actions of the limbs: some pray tahajjud, perform jihaad etc in contrast to others. This type of eemaan is what is termed as being a condition for the perfection of one’s eemaan.

6. Eemaan in the Sharee’ah is defined how the Prophet – sallallahu alaihe wa-sallam – defined it when questioned by jibraa’eel: Eemaan in Allaah, the Angels, the Books, the Messengers, the Last Day and al-Qadar. As for the nature of eemaan and where it manifests itself this is where the scholars have defined it with five important matters: it manifests itself in the heart the tongue and upon the limbs and it increases and decreases.

7. Lastly, know that a misconception or error concerning the term eemaan is not like any other error concerning most other terms, because the rulings of this world and the Hereafter are connected to the terms of eemaan, lslaam, kufr, nifaaq etc. This important field of study, which embodies all of this, is referred to by some of the scholars as Baab al-Asmaa wa al-Ahkaam (the field of names and rulings) and Allaah knows best.

* The issue of not praying is seen to be an exception here to those of the noble scholars who hold that it is a requirement for the establishment of the basis of eemaan. Indeed, it is a serious issue where a difference of opinion is present and Allaah knows best, therefore pray my brother and sister so that you come away from the point of contention.

The lofty rank and high station eemaan possesses is not something obscure, as it is unquestionably the most important duty as well as being the most imperative of all obligations. It is also the greatest and most glorious of them. All the good in the world and the Hereafter is dependent upon the presence of eemaan and on its soundness and integrity.

Eemaan holds such a multitude of benefits, ripe fruits, delicious produce, constant food and continual goodness.

It is within this context, that those certain folk embarked upon and competed with each other in directing their attention to trying to actualize and fulfill eemaan. For the Muslim who is granted the tawfeeq, his concern for his eemaan is greater than any other concern he may have – and this must be so. When this became evident to the Salaf of this Ummah, the first and best of this ummah, their concern for their eemaan was very eminent and the attention they gave to it was enormous.

They may Allaah be pleased and have mercy upon them, used to tend to their eemaan, inspect their actions, and give each other advice. Reports of this nature from the Salaf are numerous:

1. ‘Umar Ibn al-Khattaab may Allaah be pleased with him, used to say to his companions: ‘Come on, so that we may increase our eemaan’.

2. ‘Abdullaah Ibn Mas’ood, may Allaah be pleased with him, used to say: ‘Sit with us, so that we may increase in eemaan.’ He used to say in his supplications: ‘O Allaah increase me in Eemaan, certainty and understanding.’

3. Mu’aadh ibn Jabal, may Allaah be pleased with him, used to say: ‘Sit with us, so that we may have eemaan for an hour.’

4. ‘Abdullaah ibn Rawaahah, may Allaah be pleased with him, used to take some of his companions by the hand and say: ‘Come on, so that we may have eemaan for an hour. Come on, let us remember Allaah so that we increase in eemaan by obeying him; He may remember us by forgiving us:

5. Aboo Dardaa’, may Allaah be pleased with him, used to say: ‘It is from the intelligence of the servant to know whether he is increasing or decreasing, and indeed, it is from the intelligence of the servant to know how, where and when the whispers of Shaytaan appear to him.’

6. Umayr ibn Habeeb al-Khatmee, may Allaah be pleased with him, used to say: ‘Eemaan increases and decreases.’ Someone asked: ‘What increases it and what decreases it?’ He replied: ‘lf we remember Allaah, praise Him, and declare His perfection; that is what increases it. If we are heedless, squander and forget; that is what decreases it.’

7. Alqamah ibn Qays an-Nakba’ee, may Allaah have mercy upon him, who is one of the senior and revered of the taabi’een, used to say to his companions: ‘Come with us, so that we may increase in eemaan.’

8. ‘Abdur-Rahmaan ibn ‘Amr al-Awzaa’ee, may Allaah have mercy upon him, was asked about eemaan: ‘Does it increase?’ He replied, ‘Yes, until it becomes like mountains. He was then asked, ‘Does it decrease?’ He answered, ‘Yes, up until there is nothing left of it.’

9. The lmaam of the Ahl as-Sunnah Ahmad ibn Hanbal, may Allaah have mercy upon him, was asked as to whether eemaan increases and decreases. He replied: ‘It increases until it reaches the highest part of the seventh heaven, and it decreases until it reaches the lowest part of the seventh plane.’ He also used to say: ‘Eemaan is speech and action. It increases and decreases. If you perform good deeds, it increases, and if you do wrong, it decreases.’

Narratives of this sort from them are numerous.

If one also reflects on their biographies and reads their tales, one will notice the intense concern they attached to the issue of eemaan and the great attention they gave to it.

These virtuous people knew that eemaan has many causes, which increase it, strengthen it, and make it grow, and likewise, that it has several other causes, which decrease it weaken it and undermine it.

Accordingly they strove to comply with that which strengthens and completes the eemaan and they warned, very strongly against everything that weakened and decreased the Eemaan. Thus, they became as a result, a righteous and virtuous people. The knowledge therefore, of these causes, i.e., causes for the increase and decrease of eemaan, entails great and abundant benefits.

In fact, the knowledge and personification of these causes and focusing on them is of dire necessity. This is because eemaan signifies perfection for the servant, and it is the way towards his success and happiness. By eemaan, the servants rank rises in this world and the Hereafter. It is the reason and route to all worldly and heavenly good, and it does not come about, obtain strength, or become complete, without knowledge of it’s ways and causes.

Hence, it is very appropriate for the Muslim servant, the adviser to his own self and the one eager over his own happiness, to.14 strive to acquaint himself with these causes. He should ponder over them and then apply them in his life, so that his eemaan increases and his certainty strengthens. He must also distance himself from the causes that decrease eemaan, and safeguard his self from committing them, so that he delivers himself from their ill end and painful consequences. The one who is granted the tawfeeq to this has indeed been given the tawfeeq to all good.

The great scholar ibn Sadee, may Allaah have mercy upon him, says, ‘The servant, Muslim, who has been granted the tawfeeq, does not cease from working towards two things:

The first, fulfilling Eemaan and its subsidiaries, and establishing it in speech, action and state.

The second, striving to repel the apparent and hidden forms of fitan, which negate, invalidate or decrease eemaan.

The Muslim employs sincere repentance as a remedy for the short comings he has in the first mailer as well as for that (i.e., the fitan) which he boldly embarked upon in the second matter in addition to taking steps to make amends before it is too late. [At-Tawdeeh wa al-Bayaan li Shajarah al-Eemaan, page 38]

Hence, the discussion before you contains an explanation and clarification of the most important causes for the increase and decrease of eemaan.

Causes for the Increase of Eemaan

Allaah has set a cause and a way with which, one arrives at anything desired and anything sought after. For a surety, the greatest of all pursuits and the one that holds the most extensive of benefits, is none other than eemaan. Allaah has devised many constituents for it that bring it about and strengthen it, and many causes that increase and develop it. If the servants act on them, their certainty strengthens and their eemaan increases. Allaah has elaborated on these in His Book, as has His Messenger – sallallahu alaihe wa-sallam – in his Sunnah. Possibly the more important of these causes are the following:

1. Learning the Beneficial Knowledge Derived From the Book of Allaah and the Sunnah of His Messenger – sallallahu alaihe wa-sallam -.

Ibn Rajab defines this knowledge, saying: “Beneficial knowledge is to define, accurately and meticulously, the texts of the Book and Sunnah and to understand them. It is to confine oneself in regard to this, to the reports transmitted from the Companions, their successors and their successors in turn which pertain to the explanation and understanding of the Quraan and Hadeeths, as well as the discourse related from them on issues of the lawful, unlawful, zuhd (i.e., asceticism), raqaa’iq (i.e., matters that soften the heart), the (various) branches of knowledge and so on.

It is also, to firstly exert efforts towards distinguishing the authentic reports from the unauthentic, then secondly to exert efforts towards seeking out their meanings and gaining an understanding of them. This is sufficient for the intelligent and (enough) labor for the one who is concerned and preoccupies himself with the beneficial knowledge…” [Fadl Ilm as-Salaf alaa Ilm al-Khalaf, page 45]

Whoever has been granted the tawfeeq to this knowledge has been granted the tawfeeq to the greatest cause for the increase of eemaan. Anyone who contemplates on the texts of the Book and Sunnah will realize this: Allaah says:

“Allaah bears witness that none deserves the right to be worshipped but He, and the Angels and those having knowledge (also give this witness); (He is always) maintaining His creation with justice…”[Qur'an Soorah Aal-Imraan (3): 18]

Allaah says:

“But those among them who are well-grounded in knowledge and the believers, believe in what has been sent down to you and in what was sent down before you, and those who establish prayer and give zakaah and believe in Allaah and the Last day, it is they to whom we shall give a great reward.” [Qur'an Soorah an-Nisaa (4): 162]

Allaah says:

“Verily, those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration. And they say, ‘How perfect is our Lord! Truly, the promise of our Lord must be fulfilled: And they fall down on their faces weeping and it adds to their humility.’” [Qur'an Soorah al-Israa (17):107-109]

Allaah says:

‘And that those who have been given knowledge may know that it (i.e., the Quraan) is the truth from your Lord, and that they may believe therein, and their hearts may submit to it with humility. And verily, Allaah is the Guide of those who believe, to the straight path:’ [Qur'an Soorah al-Hajj (22):54]

Allaah says:

‘And those who have been given knowledge see that what is revealed to you from your Lord is the truth, and that it guides to the path of the Exalted in might, Owner of all praise.’ [Qur'an Soorah Saba (34):6]

Allaah says:

‘It is only those who have knowledge amongst His slaves who fear Allaah. Verily, Allaah is All-Mighty, Oft-Forgiving.’ [Qur'an Soorah Faatir (35):28]

Allaah says:

“Allaah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allaah is well acquainted with what you do.” [Qur'an Soorah al-Mujaadilah (58):11]

Recorded in the Saheehayn, is the hadeeth of Mu’aawiyah, may Allaah be pleased with him, in which he says. “The Messenger of Allaah – sallallahu alaihe wa-sallam – said: “Whomever Allaah desires good for, He imparts upon him understanding of the religion.” [Related by al-Bukhaaree, (1/164, 6/217, 12,294 Fath) and Muslim, 4/1524]

Related in al-Musnad and other sources, is the hadeeth of Aboo ad Dardaa’, may Allaah be pleased with him, in which he says, The Messenger of Allaah – sallallahu alaihe wa-sallam – said: “He who treads a path in search of knowledge Allaah will direct him to tread a path from the paths of Paradise. The Angels lower their wings for the student of knowledge in approval of what he does. All in the heavens and earth and the fish in the depth of the water seek forgiveness for the scholar, and the superiority of the scholar over the worshipper is like the superiority of the full moon at night over the rest of the stars. Verily the scholars are the heirs to the Prophets. Verily, the Prophets did not bequeath deenars or dirhams. All they left behind was knowledge, so whoever takes it, has indeed acquired a huge fortune.” [Al-Musnad, 5/196. Also related by Aboo Daawood, 3/317; at-Tirmidhee 5/49; Ibn Maajah 1/81, ad-Daarimee, 1/98 and ibn Hibbaan, 1/152 (al-Ihsaan). It was declared saheeh by al-Albaanee; see Saheeh al-Jaami 5/302. Ibn Rajab has provided a commentary to this Hadeeth in a small work of his, so one should refer to it.]

In at-Tirmidhee and other sources, is the hadeeth of Aboo Umaamah, may Allah be pleased with him, in which he says, ‘The Messenger of Allaah – sallallahu alaihe wa-sallam – said: ‘The excellence of the scholar over the worshipper is like my excellence over the lowermost of you. Indeed, Allaah, His Angels, the inhabitants of the heavens and earth, even the ant in its hole and the fish, supplicate for one who teaches good to the people” [Related by at-Tirmidhee, 5/50. AI-Mundharee mentioned it in at-Targheeb wa at-Tarheeb 1/10 and he related from at-Tirmidhee that he said: "The hadeeth is hasan Saheeh". It has been declared saheeh by al-Albaanee, see Saheeh at-Tirmidhee, 2/343]

The aforementioned texts manifest the rank and status of Knowledge, and its great standing and importance. They also show the commendable effects and noble qualities in this world and the Hereafter, which are a consequence of knowledge, as well as the results they bear, such as humility and submission to the Laws of Allaah and compliance and adherence to His commands.

Thus, the scholar knows his Lord, his Prophet and the commands and boundaries set by Allaah. He distinguishes between that which Allaah loves and is pleased with, and that which He hates and rejects. Thus, he acts in accordance to the commands of Allaah with respect to that which he approaches and refrains from. This is true for the one who s given the tawfeeq towards acting upon that which He knows, if however the case is the opposite, his knowledge will be a curse for him.

Al-Aajurree states in the introduction to his book Akhlaaq al-Ulamaa, “Allaah, sanctified are His names, singled out those of His creation whom He loved and then guided them to eemaan. He further singed out from amongst the believers those whom He loved and favored them by teaching them the Book and Hikmah. He granted them the tawfeeq in the religion, taught them the explanation and favored them over the rest of the believers. This is the case in every age and place. Allaah elevated them with knowledge and adorned them with forbearance. Through them, the lawful is known from the unlawful, the truth from falsehood, the harmful from the beneficial, and the good from the bad.

Their virtue is enormous and their standing is great. They are the heirs to the Prophets and a pleasure to the eyes of the righteous. The fish in the sea seek forgiveness for them, the Angels lower their wings for them and they are second after the Prophets who will intercede on the (Day of) Resurrection. Their gatherings impart wisdom. Through their actions, the heedless are restrained and scolded.

They are the best of the slaves and are higher in rank than the zuhaad (i.e., ascetics). Their life is a treasure and their death is a calamity. They remind the negligent and enlighten the ignorant. Trouble and ill treatment is not expected or feared from them. By their fine instruction, the obedient ones dispute and by their eloquent sermon, the slack ones return. Everyone is in need of their knowledge… so they are the lamps for the servants, the landmarks of communities, the backbone of the ummah, and the sources of wisdom. They are the subject of Shaytaan’s rage. Because of them, the hearts of the people of truth come to life and the hearts of the people of deviation die.

Their similitude upon this earth is that of the stars; they guide one in the darkness of the land and sea. If the stars blacken out, people become confused and when the darkness unveils the stars, they see.” [Ahklaaq al-Ulamaa, page 13 &14]

Al-Aajurree then related texts from the Book and Sunnah, as well as statements of the people of knowledge, which support what he mentioned.

Thus, knowledge possesses a lofty rank and a very high status. Knowledge has only been granted this great status, as it is a means to the greatest of all aims: that is the worship of Allaah alone, without any partner, and the establishment of Tawheed of Him in the required way.

Knowledge is therefore, not sought after in itself but for something else, [Publisher's Note: From a more detailed discussion of this issue refer to Adorning Knowledge with Actions by Shaykh Husayn al-'Awaayishah. (Al-Hidaayah Publishing and Distribution, UK, 1999)] and that is action. Consequently, every type of knowledge within the Sharee’ah that the law of Islam calls for is demanded because it is a means to the worship of Allaah and for no other reason. This is proven by the following facts:

The first: The sharee’ah has not brought anything but worship, this is the reason behind the dispatching of the Prophets (‘alayhim as-salaam). Allaah says: – “O Mankind! Worship your Lord…” [Soorah al-Baqarah (2):21]

Allaah says:

“Alif Laam Raa. (This is) a Book, the aayaat whereof are perfected, and then explained in detail from One who is All-Wise and Well-Acquainted, that you worship none but Allaah…” [Qur'an Soorah Hood (11):1-2]

Allaah says:

“And We did not send any messenger before you but We inspired him (saying),’None has the right to be worshipped but I, so worship Me (alone)” [Qur'an Soorah al-Anbiyaa (21):25]

Allaah says:

“Verily We have sent down the Book to you in truth. So, worship Allaah by making your religion sincerely for Him alone. Surely, to Allaah alone belongs the sincere religion.” [Qur'an Soorah az-Zumar (39):2-3]

Likewise, there are so many other aayaat that cannot easily be enumerated without some effort. They all point towards the fact that the intention behind knowledge is worship of Allaah and to direct all acts of worship and obedience to Him.

The second: The evidences that indicate the spirit of knowledge to be action and that without action, knowledge is bare and of no benefit. Allaah has said:

“…It is only those who have knowledge amongst His slaves who fear Allaah…” [Qur'an Soorah al-Faatir- (35):28]

Allaah says:

“Is one who is obedient to Allaah, prostrating himself or standing (in prayer) during the hours of the night, fearing the Hereafter and hoping for the Mercy of his Lord (like one who disbelieves)? Say,’ Are those who know equal to those who know not?’ It is only people of understanding who will remember.” [Qur'an Soorah az-Zumar (39):9]

These and other evidences show that knowledge is a particular type of means and is not in the view of the Sharee’ah, sought after in itself. It is none other than the way to action, Furthermore, all the reports related on the excellence of knowledge are only established from the perspective that the person is obliged to act upon this knowledge.

It is of common fact that the best branch of knowledge is knowledge of Allah. Nevertheless, this knowledge is not regarded a virtue for it’s holder unless he remains true to its dictates and that is (to actually possess) eemaan in Allaah.

The third: The severe warnings, threats and harsh reprimands mentioned in the texts of the Sharee’ah for the one who does not act in accordance to hits knowledge. The fact that the scholar will be questioned on what he did with his knowledge, and that it will be a source of grievance, regret and (the) curse (of Allaah) for the one who does not act upon it.

Allaah says: -

“Do you enjoin righteousness upon the people and forget yourselves (to practice it) whilst you recite the scripture? Have you then no sense?” [Qur'an Soorah al-Baqarah (2):44]

Allaah says:

“O you who believe! Why do you say that which you do not do? Most hateful it is with Allaah that you say that which you do not do.” [Qur'an Soorah as-Saff (61):2-3]

Allaah says relating what Shu’ayb declared to his community:

“…I wish not to contradict you and do that which I forbid you. I only desire reform as far as I am able to do so, and my tawfeeq cannot come about except by Allaah. In Him I trust and Unto Him I repent.” [Qur'an Soorah Hood (11):88]

There are many other texts of this nature. In addition, there exists numerous reports from the Salaf on this issue; they are of great benefit and sublime value, scholars have related and passed on these reports in their works. [Refer to some of these statements in al-Khateeb al-Baghdaadee's work, Iqtidaa' al'llm al-'Amal and the treatise by al-Haafidh Bin 'Assayer, Dhamm man laa ya'mol bi 'Ilmih. Both works are published.]

Shaykh al-Islaam lbn Taymiyyah states: “…this is why it is said, ‘Knowledge is of two types: knowledge in the heart and knowledge upon the tongue. The knowledge in the heart is the beneficial knowledge and the knowledge upon the tongue is the proof of Allaah upon His slaves’ [This is a statement of al-Hasan al-Basree, may Allaah have mercy upon him, and it is recorded by ad-Daarimee (1/102). Shaykh al-Islaam mentioned this in al-Fataawa and attributed it to al-Hasan, see: 7/23] ‘ so the faqeeh whose heart has acquired understanding and enlightenment is not like the khateeb who addresses with his tongue. The heart may attain great matters of knowledge and understanding and its occupier may not speak of it to anyone. Similarly, one may speak about many issues concerning the heart and its states and the person may be at the same time void and bare of such matters.” [Dar' at-Ta'aarud 7/453-454]

By what has preceded, one can now comprehend the rank and status knowledge possesses as well as its immense benefits and returns. One can apprehend the powerful effect it has on the strength and steadfastness of eemaan, and the fact that it is the greatest cause for the increase, growth and strength of eemaan. This holds true for the one who acts in accordance with this knowledge.

In fact, actions themselves differ, with respect to their increase, decrease, acceptance and rejection, in proportion to their agreement and conformity to knowledge. Ibn al-Qayyim, may Allaah have mercy upon him, mentioned this: “Actions differ with respect to acceptance and rejection in proportion to their agreement or opposition to knowledge. Thus, the action that conforms to knowledge is the acceptable type, whereas, the action that opposes knowledge is the rejected type. Knowledge is the scale and it is the criterion.” [Miftaah Daar as-Sa'aadah, page 89]

He also said: “Any knowledge or action that does not increase eemaan in strength is diseased…” [Al-Fawaa'id, page 162]

The increase of eemaan brought about by knowledge is achieved in many ways: to travel in search of knowledge; to sit with people of knowledge in their gatherings; to study issues of knowledge in company; to increase in knowledge of Allaah and His Sharee’ah; to practice what one learns and as for those who acquire knowledge, there is a reward. These are some of the ways in which eemaan increases as a result of knowledge and its attainment
As for the branches of sharee’ah knowledge that can cause an increase of eemaan, they are abundant. The following is a summarized selection of them:

Knowledge of Allaah’s Most Beautiful Names and Most Exalted Attributes

The knowledge of the names of Allaah and His attributes that are mentioned in the Book and Sunnah, which signify Allaah’s absolute perfection from all angles, is one of the greatest branches of knowledge that causes the increase of eemaan.

To occupy oneself with learning them, understanding them, and fully investigating them embodies many great benefits, such as:

1. The knowledge of Tawheed al-Asmaa wa as-Sifaat is without exception the most noble and glorious of all types of knowledge. Therefore, to engage oneself with understanding it and investigating into it is an engagement of the highest of pursuits and the attainment of such knowledge is of the most noble of gifts (from Allaah).

2. Knowledge of Allaah leads to love of Him, fear and reverence of Him, hope in Him and sincerity of action for Him alone. This is the cornerstone of the servant’s happiness. There is no way towards knowing Allaah except by way of knowledge of His names and attributes and to acquire the understanding of their meanings.

3. Allaah created creation so that they may know and worship Him. This is the purpose that is demanded of them. Thus, to occupy oneself with this is in effect to occupy oneself with that which one was created for. To leave and make waste of this, is none other than a disregard for that which one was created for. It is indeed distasteful of the servant, who never ceases to reap the many bounties of Allaah upon him and whom the favor of Allaah upon him is enormous from every aspect, that he remains ignorant of his Lord and averse to wanting to know Him.

4. One of the articles of eemaan, or rather, the most excellent and origin of them all is eemaan in Allaah. Eemaan is not merely the proclamation of the servant, ‘I have eemaan in Allaah’ without him possessing any knowledge of his Lord. In fact, the reality of eemaan is for him to know the One that he has eemaan in and to exert ones efforts to knowing His names and attributes until he reaches the level of certainty. The level of the slave’s eemaan lies in proportion to the knowledge he has of his Lord. The more he knows of his Lord, the more his eemaan will increase. Likewise, the less he knows of his Lord, the less his eemaan will be. The closest way that will lead him to this is by contemplating over His attributes and names.

5. Knowledge of Allaah is the origin of everything, to the extent that even the one who truly knows Allaah concludes from his knowledge of Allaah’s attributes and actions with regard to that which Allaah does and the rulings that He legislates. This is because Allaah only does that which is conformant to the dictates of His names and attributes. His actions center on justice, favor and wisdom, so the laws that Allaah legislates are only done so in accordance to the dictates of His praise, wisdom, favor and justice. Thus, the information Allaah relates is all true and truthful and His commands and prohibitions are all just and wise.

Amongst these benefits is also the fact that the knowledge of the most beautiful names of Allaah and of His most exalted attributes brings about their effects of servitude and humility. Every attribute has a specific form of servitude connected to it, these are the requisites of this attribute and the requisites of possessing knowledge and correctly understanding the attribute. This covers all forms of worship that are manifested upon the heart and limbs.

To elaborate, the knowledge of the servant that Allaah alone is able to harm and benefit, give and withhold, to create, sustain, to give life and cause death, will produce the worship of tawakkul it its inner form (i.e., in the heart) and the requisites and fruits of tawakkul in its apparent form (i.e., upon the limbs).

If the servant realizes that Allaah hears, sees and knows, and the fact that not a single atom in the heavens and earth escape Him, and that He knows the secret and hidden, and what the treacherous eyes behold and what the breasts conceal, this will make him preserve his tongue, limbs, and the notions of his heart from anything which displeases Allaah. He will make these limbs devoted to what Allaah loves and is pleased with.

Thursday Tarbiyyah: Candid interviews with Muslim women regarding social relations

 

Bismillaah (In The Name of Allaah)

Dear Reader,

Due to recent events (I was called racist, ignorant and small minded over my thoughts and understanding of ‘celebrating black history month’) This has opened a huge can of worms for me. I have often noticed that the sisters segregate themselves by their color and then by their nationality in the masjids. This has always bewildered me and I do my best to not take part in it. I give salam to everyone I meet (whether I know you or not) and always sit in different places with different groups when the sisters are segregating themselves (to the best of my ability).

 It is really hard to sit in some areas though when you are being given the stink eye and a handshake that says you are not welcome…I thought why don’t I interview several sisters all different from eachother? Let’s find out how they think and how they act when they are presented with such situations? What a way to finally try and understand what is going on in every one else’s head.

So, I have recently conducted these interviews with various Muslim sisters regarding their social behavior.

Thank you so much for this opportunity to interview you Shannon Hossain. I am very honored to have you sit with me and answer some questions. May Allaah bles you immensly and always guide you to the best and to be the best.

I would like to get to know your background and find out what type of a woman you are to begin with. So, how long have you been Muslim or actively practising Islam?

I have been a muslim for Three and a Half years.

Shannon, what words would you use to describe yourself to those who do not know you and will be reading this interview?

 I am a young Muslim Women with a Husband and one child. My intentions are to strive in the way of Allah to become a better mother, a better wife, and a better mom. Insha Allah. May Allah grant all the believing women, and believing men Jannah. Ameen

And what kind of people do you relate to the most and why?

I relate to Muslims the most, Alhamdulilah. They are my family, and our walking the same path as me ♥ ♥ ♥

Shannon, how do you interact with Muslim women who segregate themselve inside the masjids and in the personal lives?
With my sisters whom segregate themselves into their own nationalities, I give them their rights and I am kind to them, but as for real friendship or brotherhood/sisterhood I feel this would be hard work.

Who do you sit with when you find such gatherings where the women have seperated by their different ethnic backgrounds? Do you always sit in the same area or do you move around to other areas where they have gathered too?

No, I do not always sit in the same area. I usually sit where there is an open seat. lol

May Allah strenghten this Ummah and bring back brotherhood in Islam. Ameen. May Allah give all the believing women and all the believing men Jannah. Ameen.

People segregate themselves with people whom are like them out of comfort, I feel that if this limits other people whom are not in the same ethnic group from joining their group then they are transgressing the limits. Allah knows best.

I hope this helps sister.

Thank you so much for your time Shannon, I really appreciate it soo very much.

~

Zaytun Ibn Adam, thank you so much for this opportunity to interview you. I am very honored to have you sit with me and answer some questions. May Allaah bles you immensly and always guide you to the best and to be the best.

Zaytun, how long have you been Muslim or actively practising Islam?

I have been Muslim all my life Ahamdulillah (All prasie due to be Allah) but I never been practising Muslim until` the age of 16 well now I`m 20 now hehe.

And Zaytun, what words would you use to describe yourself to those who do not know you and will be reading this interview?

I am funny,confident but not arrogant,sense of humor
warm and caring and of course God fearing Muslimah!

What people do you relate to the most and why?

People who are aware of Allah and reality BECAUSE THEY ARE AWARE OF ALLAH AND REALITY and they know what this life is all about and they know what they are doing. Before I used to look up to bad people like people who don`t know the purpose of life but Alhamdulillah Allah has guided me from that!”

Thank you so much for your time I really appreciate it soo very much.

~

Sara, thank you so much for this opportunity to interview you. I am very honored to have you sit with me and answer some questions. May Allaah bles you immensly and always guide you to the best and to be the best.

Sara, how long have you been Muslim or actively practising Islam?

It has been on and off. I started practicing as soon as I reached puberty at 12 but then stopped by the age of 17-18 and got back to practicing at the age of 26, alhamdulillah and now I’m 30.

What words would you use to describe yourself to those who do not know you and will be reading this interview?

I’m trying to be a good positive person and try to develop myself but a lot of times my lower self (nafs) gets the better of me. Other than that, I’m a creative person who loves to serve my deen with the gifts Allah has given me.

Sara, what kind of people do you relate to the most and why?

I mostly relate to other creative spiritual people. I guess it’s because we tend to be really sensitive people and like to explore within and out of ourselves. I feel that I can 100% be myself around people with the same mindset as me.

So, how do you interact with Muslim women who segregate themselves inside the masjids and in the personal lives?

I’ll greet them how I’d greet any other Muslim women I encounter. I’ll be myself around whoever it is.

Who do you sit with when you find such gatherings where the women have seperated by their different ethnic backgrounds? Do you always sit in the same area or do you move around to other areas where they have gathered too?

I usually sit with whoever smiles at me and makes me feel welcomed. The next time, I’ll probably sit with them again because they’ll be among familiar faces.

Hope that answers your questions…

Thank you so much for your time Sara, I really appreciate it soo very much.

~

Umm Husamuddin,thank you so much for this opportunity to interview you. I am very honored to have you sit with me and answer some questions. May Allaah bles you immensly and always guide you to the best and to be the best.

How long have you been Muslim or actively practising Islam?

Alhamdulillah it has been almost 14 years since I embraced Islam.

Umm Husamuddin, what words would you use to describe yourself to those who do not know you and will be reading this interview?

I consider myself to be a modest person ( I strive to be) and to be aware of my actions. I think of others and try my best not to offend. I prefer not to speak unless there is good to be spoken. I can be quite introverted at times, this has developed over several years as I have had experiences in life that have taught me to step back. I can be too soft and patient, and this can be taken advantage of. I am caring and loving and loyal.

And, what people do you relate to the most and why?

In my personal life I feel I can strongly relate to my close sisters because we share the bonds of friendship and unity. I also relate to my husband, but in a different way; he balances my softness and sometimes makes me aware of reality!

From the sahaaba I relate to Khadijah, radiAllaah anha, she showed such patience and kindness subhaanAllaah and inspires me.

 How do you interact with Muslim women who segregate themselves inside the masjids and in the personal lives?

I will make sure I extend thesalaam to them and offer food or drink to them, invite them to my home, to sit with me (in the masjid), basicaly try to make them feel welcome. I bear in mind that some women who behave with this self-imposed segregation are often very shy and/or lacking in confidence, social skills or basic islamic manners and knowledge. 

Umm Husamuddin,  Who do you sit with when you find such gatherings where the women have seperated by their different ethnic backgrounds? Do you always sit in the same area or do you move around to other areas where they have gathered too?

Oh, I love to mingle and mix…. when I enter the masjid I make the effort to convey my salaam and a hanshake to every sister, starting from my right. Some sisters respond with warmth, others are very unresponsive. I will sit momentarily with different groups whilst exchanging polite talk, but when there is a lecture, I like to sit quietly andtake notes,andoften this means not sitting with most of the other women who often like to talk during a lecture. Allaahu alam.

~

Togger Al-Jibouri, Thank you so much for this opportunity to interview you. I am very honored to have you sit with me and answer some questions. May Allaah bles you immensly and always guide you to the best and to be the best.

Togger, how long have you been Muslim or actively practising Islam?
I’ve been a muslim “by name” for all my life. that’s just over 18 years. but i would say I’ve truly been muslim since I was 12/13. that’s when i developped my relationship with Allah, and I began to truly understand what it means to love my Lord and my prophet (PBUH). i wasn’t just praying, i was praying and knowing why I was doing it. I felt a difference inside me, and I call that point my conversion.

What words would you use to describe yourself to those who do not know you and will be reading this interview?
I’m a caring person, above all. I just love people, and I love making a difference for others. I like meeting new people and I never “judge a book by its cover”. I truly believe everybody is beautiful in their own way, and I will always make an effort to find out more about someone before jumping to conclusions. I love helping people and I am very sensitive.

Togger, what people do you relate to the most and why?
My friends. my mum is my closest friend, but she has a very different personality to myself. I have all sorts of different friends, but there are a handful that i feel i can truly relate to and share experiences with, because we are similar.

How do you interact with Muslim women who segregate themselves inside the masjids and in the personal lives?

To be honest, I don’t, really. but that’s probably because i’m not so confident to talk with strangers. but I definitely do smile and say salaam! and if they seem responsive, I then go on to ask how they are etc! I ask them if they come here often and just chat and laugh with them! But, most of the women who segregate themselves don’t seem to be very talkative or social, and that can put you off! so generally, I don’t speak with them

Who do you sit with when you find such gatherings where the women have seperated by their different ethnic backgrounds? Do you always sit in the same area or do you move around to other areas where they have gathered too?

 I move around between people that I know, but I will most likely be with the arabs most of the time (I am arab)”

Thank you so much for your time I really appreciate it soo very much.

~

Aysha Karim From Manchester, England, Thank you so much for this opportunity to interview you. I am very honored to have you sit with me and answer some questions. May Allaah bles you immensly and always guide you to the best and to be the best.

Aysha, how long have you been Muslim or actively practising Islam?

 I have been practising islam since 2 yrs ago, properly. meaning wearing the scarf, praying 5 times a day. I have always been a muslim since i was born, but Ive never properly practised it until 2 yrs ago.

What words would you use to describe yourself to those who do not know you and will be reading this interview?

 I am crazy, I would like to think I am funny because I enoy making people laugh, I am competetive but when I lose games I make a joke out of it! I am lazy, but I am joyful and hyper all the time! Im smily too! Oh and very confused half the time! But also very determined!

What people do you relate to the most and why?

 I think I can relate to people who are easier to be read. For instance I can never easily relate myself to an insecure quiet, reserved person who is mostly shy, as oppose to someone that is confident enough to communicate with me, even if it is a smile from a stranger! I also can relate to those muslims out there who are living in a non muslim environment, meaning not ONE other muslim is near them on their daily activities- it is a very lonely feeling!

hahaha I dont mind!!! I like questions!

How do you interact with Muslim women who segregate themselves inside the masjids and in the personal lives?

To be honest, at my local mosque, there is a nice sisterly environment, especially during ramadan with night prayers. So I wouldn’t really be able to answer (this) question  with personal experience, however, before 2 yrs ago, when I wasnt practising, I was nervous about going to the mosque and having to interact with the other girls who always go. A smile from one of the girls was all I needed to get involved, the girls asked me to join them in study circles . I feel this “welcoming” frm the sisters made me feel comfortable to not segregate myself so much from the mosques and hence it became a part of my social life!

Who do you sit with when you find such gatherings where the women have seperated by their different ethnic backgrounds? Do you always sit in the same area or do you move around to other areas where they have gathered too?

 I tend to sit with those who are more lively!! It doesent matter WHAT ethnic background they are from. Most of my friends are either Pakistani, Afghani or Jordanian. My colege is a mixture of all cultures, mashAllah, and all of us sisters tend to stick together! I had a nigerian friend, who felt very isolated with the girls as she was the only nigerian girl.However, I went to A high school wth me as the only muslim girl, majority of the students were caucasian english atheists so I understood how it felt to be isolated due to having a different ethnic background. But i made her understand that we’re all sisters, and whoever is around at social gatherings I will sit with any girls that welcome me first and thus seem lively, no matter what background they have!

Thank you so much for your time I really appreciate it soo very much.

~

Ameera, Thank you so much for this opportunity to interview you. I am very honored to have you sit with me and answer some questions. May Allaah bles you immensly and always guide you to the best and to be the best.

How long have you been Muslim or actively practising Islam?

almost 8 years

What words would you use to describe yourself to those who do not know you and will be reading this interview?

A devout revert

What people do you relate to the most and why?

Reverts & more devout/pious Muslims since they follow Qu’ran & Sunnah most carefully usually. It doesnt seem to matter where they are from country wise, mostly how close they are to Islam.

How do you interact with Muslim women who segregate themselves inside the masjids and in the personal lives?

I try to make friends but many of them turn away and do not even offer a smile.

Who do you sit with when you find such gatherings where the women have seperated by their different ethnic backgrounds? Do you always sit in the same area or do you move around to other areas where they have gathered too?

I usually sit with whomever has welcomed me with a smile but if no one has, then I end up sitting just where ever there is space. I try very hard to make friends with the other sisters, especially if they have children or seem alone themselves. It doesn’t matter to me where anyone is from since we are all Muslims…all one Ummah. I like learning about where others are from and love learning different customs and languages! Making new friends is one of the joys of having many sisters in the Masjid or it could be when they are a bit friendlie… Alhumdillallah! I am very grateful to Allah for the ones that have been accepting of me.

Thank you so much Ameera  for your time I really appreciate it soo very much.

~

As you can see from these very candid interviews just because some sisters sit with their ‘own color or culture’ does not mean they are ‘bad’ sisters and this is just where they aremore comfortable. Do you know the Islamic rulings on these issues? What did you think of these candid replies?

Sincerely

~H

Tawhid Tuesday: Those who are on the straight path

Bismillaah (In the Name of Allaah)

Dear Reader,

Q: Which group is going on right way Berailwy, Deobandi, Tablighi, Wahabi, Najdi, Sunny, Sheaa, etc

A: Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.

Following the guidance of al-Salafi (the Prophet’s (Sallallahu Alaihi wa (Sallallahu Alaihi wa Sallam) companions and their followers) in creed and fundamentals is the only criterion by which we can recognize if some person or group on the right path or not.

It is recorded in Sahih al-Bukhari and Muslim from Umar Ibn al-Husain’s Hadith (RAA) that Allah’s Messenger (SAW) said: “the best generations are those are coexist with me, then those who follow them immediately, then the 3rd generation which comes after them.” Ibn al-Hussain said: ‘I cannot remember if the Prophet (Sallallahu Alaihi wa Sallam) mentioned two or three generations.’ Then, these persons will be followed by those who will testify but they will not be asked to do so (their testimony will not be accepted). They will misappropriate and will not be trustworthy; will take vows, but will not fulfill them, and will suffer from fatness”.
Thus, we state that whoever (person or group) follows the guidance of the Prophet (Sallallahu Alaihi wa Sallam) and his companions concerning creed and way of life, then he (or they) will be one the right path and the standard criterion is Allah’s Book and the Prophet’s (Sallallahu Alaihi wa Sallam) Sunnah.
Allah says: {………then whoever follows My Guidance shall neither go astray, nor fall into distress and misery.} [20:123]
{…….and whoever follows My Guidance, there shall be no fear on them, nor shall they grieve.} [2:38]
{O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad SAW) explaining to you much of that which you used to hide from the Scripture and passing over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allâh a light (Prophet Muhammad mAy Allaah exalt him) and a plain Book (this Qur’ân){} Wherewith Allâh guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to a Straight Way (Islâmic Monotheism).} [Quran 2:15,16]
{Say (O Muhammad (May Allaah exalt him )to mankind): “If you (really) love Allâh then follow me (i.e. accept Islâmic Monotheism, follow the Qur’ân and the Sunnah), Allâh will love you and forgive you of your sins. And Allâh is Oft-Forgiving, Most Merciful.”} [Quran 3:31]
In the same vein, the Prophet (Sallallahu Alaihi wa Sallam) said: “All my Ummah will enter Paradise except those who refuse.” The Prophet’s (Sallallahu Alaihi wa Sallam) companions asked: “O Allah’s messenger! Who will refuse to enter Paradise?” The Prophet (Sallallahu Alaihi wa Sallam) said: “Whoever obeys me will enter Paradise, and whoever disobeys me (will enter the Hell fire) since he refuses (to follow my Sunnah)” [ Bukahri from Abu Huraira ].
Then, you are advised to check the book of al-Mausu’ah, al-Muyssarah fee al-Adian issued by “World Assembly for Muslim Youth”.
For the other details please read these Fatawa:
82047, 85146, 84166 and 84792.
Allah knows best.

[Originally Produced By: Islamweb.net]

Fatwa Friday: The evil eye and belief in zodiacal signs

Bismillaah (In The Name of Allaah)

Dear Readers,

Praise be to Allah, the Lord of the World; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.

Imam Muslim narrated in his Sahih that the Prophet (Sallallahu Alaihi wa Sallam) said: “The influence of an evil eye is a fact; if anything would precede the destiny it would be the influence of an evil eye” . The purpose of Hadith is that the influence of an evil eye is a fact. Sometimes it might be due to jealousy or sometime it might be due to amazement; when one looks at something strange and does not say: May Allah bless you, instead looks at it astonishingly then his eye infects it.
The Shari’a provides the guidelines regarding the matter of evil eye, some of them are as follows:
1) Using legal Ruqiyah (Qur’anic verses and Prophetic supplication) before the influence of the evil eye. The Prophet (Sallallahu Alaihi wa Sallam) used to recite this invocation over Hassan and Hussain (Radiya Allahu Anhuma). (I commend you two to the protection of Allah’s perfect words from every devil, vermin, and every evil eye)”. [Narrated by Imam Tirmizi and its basic is in Sahih Bukhari ]. Allah Says (interpretation of meaning): {Say: “I seek refuge with (Allâh) the Lord of the daybreak, from the evil of what He has created; and from the evil of the darkening (night) as it comes with its darkness; (or the moon as it sets or goes away), and from the evil of the witchcrafts when they blow in the knots, ‘and from the evil of the envier when he envies.”} [113:1-5].
2) If one sees something impressive he should say: (This is that which Allah has willed, there is no power except with Allah) or (May Allah send blessing upon him).
3) Reciting Qur’an or the authentic supplication after having the influence of an evil eye.
4) If the person who caused harm by his evil eye is known, he may be asked to make Wudu and then the influenced person should take a bath from that water.
It is not permissible to blame someone of causing harm by his/her evil eye, as it is compulsory for the one who knows without any doubt that he was the reason in causing harm to co-operate with the influenced person to get rid of his illness.
It is not permissible to have doubts about people and to cut relations with them based upon suspicions and devilish insinuations.
Believing in a horoscope and relying on it is not permissible. The one who deals with it is considered Kafir since he claims having the knowledge of unseen, while no one knows it except Allah alone.
Finally, it is not permissible to cut the relation with others depending on a horoscope. In fact, it is a devilish trick to cause mischief among people. We are ordered not to follow Satan. We ask Allah to give good health for you and us.
Allah knows best.

Produced by: Islamweb.net

 

Cont: The Belief In Allaah

Allaah

Bismillaah (In The Name of Allah)

Dear Readers,

TWO SECTS WENT ASTRAY REGARDING THIS MATTER:       The First Sect: Al-Mu’atilah, who negated all or some of Allaah’s Names and Attributes claiming that affirming Allaah’s Names and Sifaat necessitates Tashbeeh (drawing similarities between Allaah and His creation)! This claim is surely false in many aspects, including:       First: It necessitates false obligations like contradiction in the words of Allaah, far removed is He from every imperfection. This is so because Allaah affirmed the Names and Attributes to Himself and negated the likeness of anything unto Him. Had its affirmation necessitated the Tashbeeh, then it would imply contradiction in the Speech of Allaah and that its parts refute one another.     Second: It is not necessary that “agreement in Name” [18] or “in an Attribute” between two things obligates likeness between them. Indeed you see two people in a state of agreement where each is a hearing, seeing, and speaking human. In no way does this necessitate likeness neither in the human values nor in the hearing, sight, and speech. You see that animals have hands, legs, and eyes. This kind of agreement does not necessitate that their hands, legs, and eyes are like each other. If this distinction in the agreement in Names and qualities amongst the created things is clear, then the distinction between the Creator and the created things is greater and more evident.       The Second Sect: The Mushabbahah, who affirm Allaah’s Names and Attributes but make Tashbeeh (draw similarities) between Allaah and His Creation, claiming that this is what is necessitated by the meaning of the texts on the ground that Allaah (Ta’aalaa) addresses the ‘Ibaad (mankind) according to their understanding! Such a claim is false in many respects, including:       First: The Mushabbahah: Likens Allaah to His creation which is a false concept that is negated by the Shar’a as well as reasoning. Thus it is impossible that a false matter is necessitated by the texts of the Qur’aan and Sunnah.     Second: Allaah addressed mankind according to their understanding of the basic meanings of His Name and Attributes. However, the knowledge of the essence and true nature of meanings regarding His Thaat (Essence) and Sifaat exclusively belongs to Allaah Alone. So, if Allaah affirms to Himself that He is All-Hearer, then the Hearing is known from the understanding of the basic meaning, which is the comprehension of voices. However, the essence of this meaning with respect to the Hearing of Allaah (Ta’aalaa) is unknown because the essence of hearing is distinct even amongst the created. Certainly, the distinction between the hearing of the created and that of the Creator is greater and more evident.   It is known that if Allaah mentioned about Himself that He Istawaa ‘ala Al-‘Arsh [19], then the Istiwaa’ according to the basic meaning is known (means : ascendance), however, the manner (the ‘how’) of His ascension above His ‘Arsh is unknown, because the essence of the Istiwaa’ amongst the creatures is distinct. The Istiwaa’ on a firmly stable chair is not the same as that on the saddle of an unyielding and easily-frightened camel. When this is distinct with respect to the creatures, then it is greater and more evident between the Creator and the creature.           The belief in Allaah (Ta’aalaa) according to what we have described above yields great benefits to the believers:       First: The true manifestation of the Tawheed of Allaah Ta’aalaa such that there is no attachment to other than Him in hope, fear, and worship.     Second: The perfect Love, Magnification and Exaltation of Allaah Ta’aalaa as obligated by His Most Beautiful Names and Sublime Attributes.     Third: Manifesting His worship by doing what He commands and avoiding what He forbade.

Footnotes [1] Revealed texts of the Qur’aan and Sunnah   [2] lit: sensory perception, sensation. It pertains to the evidences about Allaah’s existence. Al-Hiss means, that which is perceptible through the senses. [TN]   [3] Related by Imaam Al-Bukhaaree in his Saheeh, V.8, pp. 389-90, Hadeeth no. 597.   [4] Saheeh Al-Bukhaaree, V. 6, pp. 356-358, Hadeeth no. 377.   [5] Saheeh Al-Bukhaaree, V. 5, p. 236, Hadeeth no. 358.   [6] Ash-Shar’a: Islaamic Texts and Legislation’s in the Qur’aan and Sunnah. [TN]   [7] Saheeh Al-Bukhaaree, V. 2, Hadeeth no. 55.   [8] Ijaabah: Answering the Du’aa of the supplicant by Allaah. [TN]   [9] Narrated Anas (radhi-Allaah ‘anhu):     “The people of Makkah asked the Prophet (sal-Allaahu ‘alayhe wa-Sallam) to show them a sign (miracle). So he showed them (the miracle) of the cleaving of the moon.” Saheeh Al-Bukhaaree, V. 6, Hadeeth no. 390. [TN]   [10] Allaah, Most Great, is the Possessor of every possessor. He permits whom He wishes to possess. Allaah possesses all the treasures of the heavens and the earth. All he good is in His Hand, He gives whom He wishes and takes from whom He wishes. Everything is in need of Allaah. [TN]   [11] This great Aayah is a reminder for those who invoke upon the dead or the absent person(s) seeking help and refuge in them, that those whom you seek and call upon instead of Allaah don’t possess even a Qitmeer. They cannot help themselves let alone those who call upon them. Those who seek refuge or intercession through the righteous in the graves have not correctly estimated Allaah as the One who gives and takes, the One who provides and sustains, the One who loves to be invoked Alone, etc. [TN]   [12] If Allaah saves anyone none can punish or harm him, and if Allaah punishes or harms anyone none can save him. [Tafseer Al-Qurtubee, V.12, p.145].   [13] Ibaadaat: Acts of worship done sincerely for Allaah’s sake and in accordance with evidence from Qur’aan and (or) authentic Sunnah. [TN]   [14] Mu’aamalaat: All forms of mutual relations, treatment, procedures, behaviour, conduct (towards others), and interactions including social, business, transactions, etc. [TN]   [15] Allaah said that Hood (alayhis-salaam) told his people:     “Dispute you with me over names which you have named – you and your fathers, with no authority from Allaah?” [Qur’aan 7:71]   [16] Allaah is Al-Qahhaar: He subdued all creatures and all the elements of the loftiest and lowest worlds; nothing occurs or moves without His Permission. Everything of His Creation is in need of Him. His Irresistibility is linked to His Perfect Living, Power, and Ability. [TN]   [17] If Allaah saves anyone none can punish or harm him, and if Allaah punishes or harms anyone none can save him. See Translation of the Meaning of the Noble Qur’aan by Al-Hilaalee and Khaan, Soorah Al-Mu’minoon, Aayah 88, p.534, quoting from Tafseer Al-Qurtubee, V.12, p.145.   [18] There are many Names that are common between Allaah and His creatures.   [19] Istawaa ‘ala Al-‘Arsh: Ascended above the Throne. [TN]

Explaining The Fundamentals Of Faith
Author: Imaam Muhammad Ibn Saalih al-Uthaymeen
Source: Sharh Usool al-Eemaan
Translator: Dr. Saalih as-Saalih

Thank You so much for your time. All the truth in here is from Allaah and mistakes are from satan the accursed and myself. Please forward this blog to your relatives & friends and may Allah (SWT) reward you. This post has been brought to you by: SurvivorsAreUs.com, SurvivorsAreUs.wordpress.com, TnT Islamic Books, Discount Promotions R Us, and SurvivorsAreUs Online Halaal Store!

Sincerely & Gratefully

Halimah bint David

Tawheed Tuesday: The Belief in Allaah

Bismillaah (In The Name of Allaah)

Dear Reader,

 

 

 

FIRST: BELIEF IN THE EXISTENCE OF ALLAAH:

 

The evidence for the existence of Allaah is established by:

 

 

1. Fitrah
2. Reasoning
3. Ash-Shar’a[1]and
4. Al-Hiss. [2]

 

 

 

1. Pertaining To The Proof of The Fitrah:

    

   Every creature has been created in a state of belief in his Creator without preceding thought or education. No one dissuades from what is necessitated by this Fitrah (i.e. the belief in Allaah), except the one whose heart has been subjected to what averts it from its (natural course of) Fitrah, as the Prophet (sal-Allaahu ‘alayhe wa-sallam) explained when he said:

    

    

   “Each child is born in a state of “Fitrah”, but his parents make him a Jew or a Christian.” [3]

    

    

2. The Evidence of “Reasoning”:

    

   All of the creatures, the first and the subsequent ones, must have a Creator Who brought them to existence because they neither can bring themselves into existence, nor they could have come to exist by coincidence! The creatures could not have brought themselves to existence because a thing does not create itself – since prior to its existence it was nothing – so how could it be a Creator? And it cannot accidentally bring itself into being, because every occurrence (novelty, etc.) must need an originator.

    

   Also because its existence in such highly magnificent order and homogenous co-ordination, and due to the coherent relationship between the means and their causes, and the creatures with one another, it is absolutely impossible that it’s very being is coincidental. (In fact), what is (believed) to exist as a result of coincidence, does not follow an ordered pattern at the beginning of its existence. So how could it remain to be ordered during its course of survival and development?

    

   So, if it is impossible that the creatures have neither brought themselves into existence nor did they come to exist by coincidence, then it becomes evident that they must have a Creator, and He is Allaah, the Rabb of the Worlds.

    

   Allaah (Ta’aalaa) stated the above rational and decisive proof in Soorah At-Toor saying:

    

    

   “Were they created by nothing, or were they themselves the creators?” [Qur’aan 52:35]

    

   which means that they were neither created without a Creator, nor were they the creators of themselves. It becomes clear, therefore, that their Creator is Allaah (Ta’aalaa). That is why when Jubair bin Mut’im (radhi-Allaahu ‘anhu) heard Allaah’s Messenger (sal-Allaahu ‘alayhe wa-sallam) reciting Soorah At-Toor, and when he (sal-Allaahu ‘alayhe wa-sallam) reached the Aayaat:

    

    

   “Were they created by nothing, or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief. Or are the treasures of your Rabb with them? Or are they the tyrants with the authority to do as they like?” [Qur’aan 52:35-37],

    

   Jubair, who was then a Mushrik (polytheist), commented:

    

    

   “My heart was about to fly (i.e. upon hearing this firm argument) [4].” In another separate narration, he said: “And that was the time when Eemaan was first settled in my heart.” [5]

    

   Let us give a parable that clarifies this matter: If someone tells you about a lofty palace, surrounded by gardens with rivers flowing in between, fully furnished with beds and mattresses, and decorated with all kinds of ornaments, the basics, and the luxurious, then he says to you: “This palace in all of its perfection, has founded itself, or that it came to exist by coincidence, without a founder!” Immediately you will deny and reject his argument, and you will consider his talk as ridiculous. (With this in mind), is it, therefore, possible that this universe with its extended earth, skies, planets, conditions, wonderful and splendid order, could brought itself into existence? Or that it came to exist without a Creator?

    

    

3. The Ash-Shar’a [6] Evidence For The Existence of Allaah:

    

   The Ash-Shar’a is evidence for the existence of Allaah because all of the revealed Scriptures state so. The Laws that address the welfare of creation and which are provided by these Scriptures, constitute an evidence that they came from an All-Wise Rabb Who knows about the welfare and interests of His Creation. The information about the universe brought forth by the Scriptures and whose manifestation testifies for their truthfulness, is a proof that they came from the (One) Rabb Who is Able to bring into being whatever He already informed about.

    

    

4. The “Physical” Evidence For The Evidence of Allaah Comprises Two Aspects:

    

    

    

   • One of them is that we hear and witness (Allaah’s) response to the call of those who supplicate and those who are distressed and grieved. This constitutes an unequivocal evidence for the existence of Allaah (Ta’aalaa). He (Ta’aalaa) says:

      

      

     “And (remember) Noah, when he cried (to Us) aforetime. We listened to his invocation.” [Qur’aan 21:76]

      

     He, (Ta’aalaa), also says:

      

      

     “(Remember) when you sought help of your Rabb and He answered you.” [Qur’aan 8:9]

      

     In Saheeh Al-Bukhaaree (authentic narrations from the Prophet sal-Allaahu ‘alayhe wa-sallam, collected by Imaam Bukhaaree), it is reported that Anas bin Maalik (radhi-Allaahu ‘anhu) said that:

      

      

     “Once in the lifetime of the Prophet (sal-Allaahu ‘alayhe wa-sallam) the people were afflicted with drought. While the Prophet (sal-Allaahu ‘alayhe wa-sallam) was delivering the Khutbah (religious talk) on a Friday, a bedouin stood up and said: ‘O Allaah’s Messenger! Our possessions are being destroyed and the children are hungry; please invoke Allaah (for rain).’ So the Prophet (sal-Allaahu ‘alayhe wa-sallam) raised his hands (invoked Allaah for rain). At that time there was not a trace of cloud in the sky. By Him, in Whose Hands my soul is, clouds gathered like mountains, and before he got down from the pulpit, I saw the rain falling on his (sal-Allaahu ‘alayhe wa-sallam) beard. It rained that day, the next day, the third day, the fourth day till the next Friday. The same Bedouin or another man stood up and said: ‘O Allaah’s Messenger! The houses have collapsed, our possessions and livestock have been drowned; please invoke Allaah for us (to stop the rain).’ So the Prophet (sal-Allaahu ‘alayhe wa-sallam) raised both his hands and said: ‘O Allaah! Round about us and not on us.’ So, in whatever direction he pointed with his hands, the clouds dispersed and cleared away… ” [7]

      

     Responding to the invocations of the supplicants who sincerely resort to Allaah (alone) and fulfil the required conditions for Ijaabah [8] is a matter that is still being witnessed nowadays.

      

      

   • The second aspect is that the Signs of the Prophets which are called Mu’jizaat (Miracles) and which people see or hear about, constitute an irrevocable evidence for the existence of the One who dispatched them: that is Allaah (Ta’aalaa). Certainly these matters (Mu’jizaat) are beyond the capability of mankind and that Allaah manifests them to help and support His Messengers. For example, the Sign given to Moosaa (alayhis-salaam) when Allaah commanded him to strike the sea with his stick. He stuck it and the sea parted into twelve dry roads separated by water which became like huge mountains. Allaah (Ta’aalaa) says:

      

      

     “Then We inspired Moosaa (saying): ‘Strike the sea with your stick.’ And it parted, and each separate part (of that sea water) became like the huge, firm mass of a mountain.” [Qur’aan 26:63]

      

     Another example is the Sign given to Eesaa (Jesus, alayhis-salaam) by which he was able to bring life to the dead and bring forth the dead from their grave by Allaah’s Leave. Allaah spoke about him, saying:

      

      

     “And I bring the dead to life by Allaah’s Leave.” [Qur’aan 3:49]

      

     “And when you brought forth the dead by My Permission.” [Qur’aan 5:110]

      

     A third example of is that of Muhammad (sal-Allaahu ‘alayhe wa-sallam) when the tribe of Quraish asked him to show them a Sign (a miracle as a proof for his Prophethood). [9] He (sal-Allaahu ‘alayhe wa-sallam) pointed to the moon and (behold!) it split asunder and the people saw it. Regarding this (Sign) Allaah (Ta’aalaa) said:

      

      

     “The Hour has drawn near, and the moon has been cleft, and if they see a sign, they turn away, and say: ‘This is continuous magic.’ ” [Qur’aan 54:1-2]

      

     All of these physical signs (miracles) which Allaah (Ta’aalaa) puts into effect to help and support His Messengers constitute an irrevocable proof for His Existence.

      

    

 

 

 

 

SECOND: BELIEF IN ALLAAH’S RUBOOBIYYAH:

 

Which means to believe that Allaah is the only Rabb without a partner or a helper.

 

The Rabb is the One to Whom belongs the Creation, Kingdom, and Command; Their is no Creator but Allaah; No Maalik (Possessor) except Him [10], and their is no Command but His, He, Most High, says:

 

 

“His is the Creation and Commandment.” [Qur’aan 7:54]

 

Allaah also said:

 

 

“Such is Allaah your Rabb; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the data-stone).” [11] [Qur’aan 35:13]

 

It is not known that anyone had denied the Ruboobiyyah of Allaah (Ta’aalaa) except an arrogant person who does not believe what he says, like what happened to the Pharaoh when he said to his people:

 

 

“I am your Rabb, most high.” [Qur’aan 79:24]

 

And:

 

 

“O chiefs! I know not that you have an Ilaah (a god) other than me.” [Qur’aan 28:38]

 

What he said was not a matter of conviction. Allaah (Ta’aalaa) said:

 

 

“And they belied then (the Aayaat: proofs, evidences, verses, lessons, signs, revelations, etc.) wrongfully and arrogantly, though their ownselves were convinced thereof [i.e. the Aayaat are from Allaah, and Moosaa alayhis-salaam is the Messenger of Allaah in truth, but they disliked to obey Moosaa, and hated to believe in his Message of Tawheed.]” [Qur’aan 16:14]

 

Allaah related what Moosaa (alayhis-salaam) told the Pharaoh:

 

 

“(Moosaa alayhis-salaam) said: ‘Verily, you know that these signs have been sent down by none but the Rabb of the heavens and the earth as clear (evidences i.e. proofs of Allaah’s Oneness and His Omnipotence etc.). And I think you are, indeed, O Pharaoh doomed to destruction (away from all good!)’ ” [Qur’aan 17:102]

 

For this reason, the Mushrikeen (the pagan Arabs) used to acknowledge the Ruboobiyyah of Allaah (Ta’aalaa) despite committing Shirk in His Uloohiyyah. Allaah (Ta’aalaa) said:

 

 

“Say: ‘Whose is the earth and whosoever is therein? If you know!’ They will say: ‘It is Allaah’s!’ Say: ‘Will you not then remember?’ Say: ‘Who is (the) Rabb of the seven heavens, and (the) Rabb of the Great ‘Arsh (Throne)?’ They will say: ‘Allaah.’ Say: ‘Will you not then fear Allaah (believe in His Oneness, obey Him, believe in the Resurrection and Recompense for each and every good or bad deed).’ Say: ‘In Whose Hand is the sovereignty of everything (i.e. treasures of each and everything)? And He protects (all), while against Whom there is no protector [12], if you know.’ They will say: “All that belongs to Allaah.” Say: ‘How then are you deceived and turn away from the truth?’ ” [Qur’aan 23:84-89]

 

He (Ta’aalaa) also said:

 

 

“And indeed if you ask them, ‘Who has created the heavens and the earth?’ They will surely say: ‘Mighty, the All-Knower created them.’ ” [Qur’aan 43:9]

 

He further said:

 

 

“And if you ask them who created them, they will surely say: ‘Allaah’. How then are they turned away (from the worship of Allaah Who created them)?” [Qur’aan 43:87]

 

The Command of ar-Rabb (Allaah) comprises both the Al-Kawnee (Universal) and the Ash-Shar’ee (Legal or Judicial) Commands. Just as He is the One Who runs the affairs of the universe, Rulings it as He wants and in accordance with what is necessitated by His Wisdom, He is also the Judge Who rules it by means of Legislations that deals with Ibaadaat [13] and Laws governing all forms of Mu’aamalaat [14], in conformity with His Wisdom.

 

So, whoever sets up a legislator besides Allaah in Ibaadaat or a judge in Mu’aamalaat commits Shirk and does not ascertain the Eemaan.

 

 

 

 

THIRD: BELIEF IN ALLAAH’S ULOOHIYYAH:

 

It is the belief that Allaah Alone is the true Ilaah (God) who has no partner or associate. The Ilaah means Al-Ma’looh i.e. Al-Ma’bood, the only true God who deserves to be worshipped out of love and magnification. Allaah (Ta’aalaa) said:

 

 

“And your Ilaah is one Ilaah, La Ilaaha illa Huwa (there is no true God worthy of worship but He), the Most Gracious, the Most Merciful.” [Qur’aan 2:163]

 

He (Ta’aalaa) also said:

 

 

“Allaah bears witness that La Ilaaha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice. La Ilaaha illa Huwa, the All-Mighty, the All-Wise.” [Qur’aan 3:18]

 

All that is being taken as an Ilaah worshipped as god besides Allaah, its Uloohiyyah is false. Allaah (Ta’aalaa) says:

 

 

“That is because Allaah – He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and those besides Him whom they (the polytheists) invoke – they are but Baatil (vain Falsehood). And verily, Allaah, – He is the Most High, the Most Great.” [Qur’aan 22:62]

 

Calling them aaliha (gods) does not entitle them to the right of Uloohiyyah. Allaah (Ta’aalaa) said describing the pagan deities of Al-Laat, Al-‘Uzzaa, and Minaat that:

 

 

“They are but names which you have named, – you and your fathers, – for which Allaah sent down no authority.” [Qur’aan 53:23] [15]

 

He (Allaah) told us that Yoosuf (alayhis-salaam) said to his two companions of the jail:

 

 

“O two companions of the prisons! Are many different arbaab (lords) better or Allaah, the One, Al-Qahhaar? [16] You don’t worship besides Him but only names which you have named (forged), you and your fathers, for which Allaah has sent down no authority.” [Qur’aan 12:39-40]

 

For this reason, the Messengers, may the Salaat and Salaam of Allaah be upon them, used to say to their respective nations:

 

 

“Worship Allaah! You have no other Ilaah (God) but Him.” [Qur’aan 7:59, 60, 73, 85; 11:50, 61, 84; and 23:23, 32]

 

The Mushrikeen, however, refused and set up gods as rivals to Allaah, worshipping them besides Allaah, and seeking their support and help. Allaah (Ta’aalaa) invalidated their acts by two proofs:

 

 

 

• First: There is not any Divine Quality in the gods they worshipped besides Allaah. These gods are created and cannot create and extend neither benefit to their worshippers nor can ward off harm from them; they can neither give them life, nor cause their death; they possess nothing from the heavens and have no share in it. Allaah (Ta’aalaa) said:

   

   

  “They have taken besides Him other gods that created nothing but are themselves created, and possess neither hurt nor benefit to themselves, and possess no power (of causing) death, not (of giving) life, nor of raising the dead.” [Qur’aan 25:3]

   

  Allaah (Ta’aalaa) also said:

   

   

  “Say: (O Muhammad sal-Allaahu ‘alayhe wa-sallam to those polytheists, pagans, etc.) ‘Call upon those whom you asset (to be associate gods) besides Allaah, they possess not even the weight of a small ant, – either in the heavens or on the earth, nor have they any share in either, nor there is for Him any supporter from among them. Intercession with Him profits not, except for him Whom He permits.’ ” [Qur’aan 34:22-23]

   

  “Do they attribute as partners to Allaah those who created nothing but they themselves are created? No help can they give them, nor can they help themselves.” [Qur’aan 7:191-192]

   

  If this is the situation with those gods, then worshipping them as gods besides Allaah is the utmost of foolishness and falsehood.

   

   

• Second: Those Mushrikeen used to confess that Allaah (Ta’aalaa) Alone is ar-Rabb Al-Khaaliq (the Creator) in Whose Hand is the Sovereignty of everything and He protects (all), while against Whom these is no protector. [17] This (confession) necessitates that they should have attested that He is the Only True Ilaah worthy of worship (Uloohiyyah) as they have done with His Ruboobiyyah (when they took Him as their only true Rabb). In this regard Allaah (Ta’aalaa) said:

   

   

  “O mankind! Worship your Rabb (Allaah), Who created you and those before you so that you may become pious. Who has made the earth a resting place and the sky as a canopy, and sent down rain from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allaah (in worship) while you know (that He Alone has the right to be worshipped).” [Qur’aan 2:21-22]

   

  He also said:

   

   

  “And if you ask them who created them, they will surely say: ‘Allaah.’ How then are they turned away (from the worship of Allaah, Who created them)?” [Qur’aan 43:87]

   

  “Say: Who provides for you from the sky and from the earth? Or Who owns hearing and sight? And Who brings out the living from the dead and the dead from the living? And Who disposes the affairs? They will say: ‘Allaah.’ Will you not then be afraid of Allaah’s Punishment (for worshipping other than Him)? Such is Allaah, you Rabb, in truth. So, apart from Truth, what (remains) but error? So, how then you are turned away?” [Qur’aan 10:31-32]

   

 

 

 

 

FOURTH: BELIEF IN ALLAAH’S NAMES AND SIFAAT (ATTRIBUTES):

 

It means to affirm the Names and Attributes which Allaah affirmed to Himself in His Book and in the Sunnah of His Messenger (sal-Allaahu ‘alayhe wa-sallam) in the way that best fits Him without:

 

 

• Tahreef (distortion of the meaning),
• Ta’teel (negating the meaning),
• Takyeef (assigning a manner to any attribute), or
• Tamtheel (drawing parallels to Allaah).

 

Allaah (Ta’aalaa) said:

 

 

“And (all) the Most Beautiful Names belong to Allaah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do.” [Qur’aan 7:180]

 

He also said:

 

 

“His is the highest description (i.e. none has the right to be worshipped but He, and there is nothing comparable unto Him) in the heavens and in the earth. And He is the All-Mighty, the All-Wise.” [Qur’aan 30:27]

 

“And there is nothing like unto Him, and He is the All-Hearer, the All-Seer.” [Qur’aan 42:11]

Explaining The Fundamentals Of Faith
Author: Imaam Muhammad Ibn Saalih al-Uthaymeen
Source: Sharh Usool al-Eemaan
Translator: Dr. Saalih as-Saalih Thank You so much for your time. All the truth in here is from Allaah and mistakes are from satan the accursed and myself. Please forward this blog to your relatives & friends and may Allah (SWT) reward you. This post has been brought to you by: SurvivorsAreUs.com, SurvivorsAreUs.blogspot.com, TnT Islamic Books and SurvivorsAreUs Online Halaal Store! Sincerely & Gratefully Halimah bint David

Tauhid Tuesday: The Cure To All Problems

Bismillaah (In The Name of Allaah)

Dear Reader,

When pure tawheed is actualised in the life of an individual or the society it produces the best of results. From its results are the following:

1) Liberation of mankind from worship and submission to other than Allaah. The creation cannot create anything, rather they themselves are created. They are not capable of harming nor benefiting their souls. They are not capable of causing death nor giving life nor are they able to resurrect the dead.

So tawheed liberates man from every worship, except to his Lord, the One Who created him and then proportioned him.

It liberates his intelligence from deviation and delusions.

It liberates his mind from obedience, humility and submission to other than Allaah.

It liberates his life from the mastery of the rulers, the soothsayers and those who deem themselves divinely appointed over the slaves of Allaah.

Due to this, the leaders of shirk and oppression in the times of ignorance rose up against the call of the Prophets in general and particularly against the call of the Messenger, because of the fact that they understood the meaning of “La ilaaha lila Allaah” to be a universal pronouncement for the liberation of mankind, and the overthrowing of the tyrants from their false thrones, and the elevation of the faces of believers, those who do not prostrate except to Allaah, the Lord of the Worlds.

2) The personality remains balanced. Tawheed aids the formation of a balanced personality, the preferred aim and direction of this life, and it unifies and consolidates its purpose. So the personality does not turn except to the only One worthy of worship, and it turns to Him in private and in open and it calls to him in private and in open, and it calls upon Him in ease and in adversity. As opposed to the Mushrik (pagan) who shares his heart between those who are worshipped besides Allaah, at times he turns to the living and at times he turns to the dead, and Yusuf said: Oh my two companions of the prison, are many different lords better, or Allaah, the One, the Irresistible? [12:39]

So, the believer worships One Lord, he knows what is pleasing to Him and what is displeasing to Him, lie stops at whatever pleases Him and his heart becomes calm.

As for the Mushrik, lie worships numerous deities, one he takes from here and another he takes from there and he is divided between them and he has no comfort.

3) Tawheed is the source of security for the people, because it fills the soul of the individual with peace and satisfaction. He does not fear anyone except Allaah and tawheed blocks the ways to fear of loss in provisions, the soul and the family, fear from mankind, inn, death and other than that from those things which are feared.

The believer who worships Allaah alone. does not fear anyone except Him and because of this he feels secure whilst the rest of mankind fear and he feels satisfaction whilst the people are restless. This is the meaning that is indicated in the Qur’aan in His saying: Those who believe and do not mix their belief with dhulm, they are those upon whom is security and they are the rightly guided. [6:82]

This security emerges from the innermost depths of the soul and not from any police guard which is the security of this world. As for the security of the Hereafter, then it is greater and more lasting for those who are sincere to Allaah and do not mix their tawheed with shirk, because shirk is a great dhulm.

4) Tawheed is the source for the strengthening of the soul, because it gives an individual a strong and formidable mental attitude, by which he fills his soul with hope in Allaah, confidence in Allaah and reliance upon Allaah, pleasure with His Decree, gives him patience upon His Tests and freedom from reliance upon the creation. This individual is firmly established, like the mountains, and when a calamity befalls him he asks his Lord to remove it and not the dead. The Prophet (sallallaahu alayhi wasallam) indicated this in his saying: “When you ask, then ask Allaah and when you seek help, then seek help from Allaah alone. ” [Hasan Sahih – Tirmidhi]

If Allaah touches you with harm, none can remove it except Him.” [6:17]

5) Tawheed is the foundation of brotherhood and equality, because it does not permit following those who take others as lords besides Allaah, since worship is for Allaah alone and worship to Allaah alone must be from all of mankind, and the head of them is Muhammad (sallallaahu alayhi wasallam) His Messenger and His chosen one.

{By Shaikh Muhammad bin Jameel Zainoo is one of the contemporary scholars of Islam. A student of Shaikh Al-Albaanee, he has written many valuable works on Islam. Source: The Methodology of the Saved Sect.}

How has tauhid cured problems in your life and made complicated matters uncomplicated?

Thank You so much for your time. All the truth in here is from Allaah and mistakes are from satan the accursed and myself. Please forward this blog to your relatives & friends and may Allah (SWT) reward you. This post has been brought to you by: SurvivorsAreUs.com, Survivorsareus.blogspot.com, TnT Islamic Books and SurvivorsAreUs Online Halaal Store!

Sincerely & Gratefully
Halimah bint David

 

Tawheed Tuesday: About Tawheed

Bismillaah (In The Name of Allaah) Dear Reader, There will come a time when we will all die and be asked three very important questions in the grave.  This life is an opportunity for us to not only study and prepare ourselves to answer these questions correctly but to also Worship Allaah.  We have been created to worship, not to work, play, eat and sleep.  Abdullah Ibn Mas’ood said: Whoever wishes to see the advice of Muhammad (Sallallaahu ‘Alayhi Wa Sallam) which has his seal upon it, then let him read the Statement of Allaah the Exalted: “Say: Come! Read what your Lord has forbidden for you: that you should not associate with Him anything.”[To His Statement:] “And verily this is My Straight Path.” [Sooratul An'aam 151-153] [Tirmidthee (no. 3072) and he said: good but strange. Muhammad Afeefee confirmed it in his checking of Kitaabut- Tawheed of Shaykhul Islaam Muhammad Ibn Abdul Wahhaab.]   Shaykh Abdur Rahmaan Ibn Hasan Aal Ash-Shaykh said: This narration was narrated by Tirmidthee who declared it good, and Ibn Mundthir, and Ibn Abee Haatim, and at-Tabaraanee, and their like. Some of them said: It’s meaning is: Whoever wishes to see the advice which is as if it was written and sealed, and then it was not modified and it was not changed, then let him read: “Say: Come! – to the end of the aayah. It is like the book, which was written, then sealed, then it was not added to, and it did not have anything deleted from it. For verily the Messenger of Allaah (Sallallaahu ‘Alayhi Wa Sallam) did not advise except with the Book of Allaah, as he said in that which is related by Muslim: And verily I have left with you that which if you cling firmly to it, you shall not be misguided: the Book of Allaah… And indeed it is reported from ‘Ubaadah Ibnus Saamit that the Messenger of Allaah (Sallallaahu ‘Alayhi Wa Sallam) said: Which one of you wants to buy from me these three aayaat? Then he read His Statement: Say: Come! Recite what your Lord has forbidden for you… until he was exhausted from these three ayahs. Then he said: And whoever completes these, then his reward is with Allaah, and whoever has something incomplete from this, then Allaah knows about it in this world, and he will be punished. And whoever is after him until the Hereafter, his affair is with Allaah. If He wishes, He will take him, and if He wishes, He will forgive him. It is related by Ibn Abee Haatim, and authenticated by al-Haakim, and Muhammad Ibn Nasr in Al-I’itsaam. I say: because the Prophet (Sallallaahu ‘Alayhi Wa Sallam) did not advise his Ummah except with what Allaah the Exalted advised them, upon his tongue, and in the Book which He revealed. “An Explanation for everything, and a Guidance, and a Mercy, and a Glad Tiding for the Muslims.” [Sooratun-Nahl: 89] And these ayahs are the advice of Allaah the Exalted and His Messenger (Sallallaahu ‘Alayhi Wa Sallam). [Fathul Majeed (1/23)]

For More Information on Tawhid

Thank You so much for your time. All the truth in here is from Allaah and mistakes are from satan the accursed and myself. Please forward this blog to your relatives & friends and may Allah (SWT) reward you. This post has been brought to you by: SurvivorsAreUs.com, Survivorsareus.blogspot.com, TnT Islamic Books and SurvivorsAreUs Online Halaal Store!

Sincerely & Gratefully
Halimah bint David