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Definition and the Meaning of “Islam” – Imam Ibn Baz (rahimahullaah)

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Bismillaah

1- Definition of Islam

Q: Please, illustrate to me the meaning of Islam.

A: Islam means total submission to Allah (Exalted be He) through belief in His Oneness, and showing subservient and servile obedience to Him. This is the meaning of Islam.

The Arabic root word ‘Aslama‘ means to show submission and surrender to someone and obey his commands. Accordingly, Islam means surrender and submission to Allah’s Will by means of believing in His Oneness, being devoted to Him, obeying His commandments and abandoning what He has prohibited. Such is Islam, about which Allah (Exalted be He) says: (Truly, the religion with Allah is Islam.)

Besides, a Muslims are thus called as they show complete submission to Allah and obey Him, abiding by His Commandments and refraining from what He has prohibited.

Islam is also a name for all the Commandments of Allah (Exalted be He) and His Messenger (peace be upon him), including Salah (Prayer), Sawm (fast), Zakah (obligatory charity), Hajj (pilgrimage), faith and so on. Such categories fall under Islam.

In this regard, Allah (Exalted be He) says: (This day, I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as your religion.)

He (Glorified be He) also says: (And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers, )

Therefore, a Muslim is a person who submits himself to Allah (Exalted be He) as far as words, practical behavior and belief are concerned. In other words, Islam stands for total submission to and abidance by His Commandments in all aspects of life.

(Part No. 1; Page No. 10)

—
Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 1. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents).He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

This English Translations are collected from alifta.com (website is down since longtime), Portal of the General Presidency

Related Links:

The Meaning of Ad-Deen Al-Islam (The Religion of Islam), its Levels and Pillars – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 25 Part D & Lesson 26
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

The Second Fundamental Principle: Knowledge of the Religion of Islaam 

The Definition of the Religion (Ad-Deen)

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

الأصلُ الثَّاني: معرفةُ دينِ الإسلامِ بالأدلةِ

The second fundamental principle: knowledge of the religion of Islaam with its proofs.27

[27]: Shaykh Saalih al-Fawzan’s Explanation:

The Shaikh, having finished explaining knowledge of the first fundamental principle, which was knowledge of Allaah the Perfect and Most High, with the evidences, he now moves on to explaining the second fundamental principle, and it is knowledge of the religion of Islaam with the proofs.

So therefore he said, “The second fundamental principle: knowledge and awareness of the religion of Islaam with the proofs.” Then he mentioned its definition and he explained its meaning and then he mentioned its levels.

And his saying rahimahullaah, “knowledge of the Deen of Islaam”. Ad-Deen – it means obedience, for it is said about a person, daana lahu, when he obeys him with regard to what he commanded, and he abandons what he forbade.

And the word Ad-Deen is used to mean al-Hisaab (bringing to account or reckoning), just as occurs in His saying:

مَالِكِ يَوْمِ الدِّينِ

The Sovereign Owner of the Day of Reckoning [1:4]

And it is said, “daanahu”, meaning he brought him to account, just as He the Most High said:

وَمَا أَدْرَاكَ مَا يَوْمُ الدِّينِ

ثُمَّ مَا أَدْرَاكَ مَا يَوْمُ الدِّينِ

And what will cause you to understand what is the Day of the Reckoning? Then what will cause you to understand what is the Day of the Reckoning? [82:17-18]

Meaning: the Day of the Reckoning.

يَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْئًا ۖ وَالْأَمْرُ يَوْمَئِذٍ لِّلَّهِ

On the Day when no soul will possess any benefit for any other soul, and the whole affair on that Day will be for Allaah. [82:19]

His saying, “with the proofs”, meaning: knowledge of the religion of Islaam cannot be by way of blind following, or by way of conjecture from the person. The religion must be based upon proofs from the Book and the Sunnah. As for the person who does not know his religion, rather he just blindly follows the rest of the people and he is just a follower of whatever the rest of the people do, then this person does not know his religion as he should, and it is quite appropriate that when he is asked in the grave, that he should say:

هاه ، هاه ، لا أدري ، سمعت الناس يقولون شي ئا فقلته

“Haa, Haa, I do not know. I heard the people saying something, so I said it.”

[Reported by al-Bukhaaree (1338) and by Muslim (2870) in abridged form from a hadeeth of Anas radiy Allaah ‘anhu. The full version of the hadeeth is reported by Aboo Daawood (4753) from a hadeeth of al-Baraa’ ibn ‘Aazib radiy Allaah‘ anhu.]

So it is obligatory on a person that he should gain knowledge and awareness of his religion with the proofs from the Book of Allaah and the Sunnah of His Messenger sallallaahu ‘alaihi wa sallam, and he will not know this except through learning.

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

وهو الاستسلامُ له بالتوحيدِ، والانقيادِ له بالطاعةِ، والبراءةُُ مِنَ الشِّركِ وأهلِهِ

And it is to submit to Him with tawheed and to yield to Him with obedience and to free oneself from shirk and its people.28

[28]: Shaykh Saalih al-Fawzan’s Explanation:

Al-Islaam is derived from, “aslama lish-shay”, meaning he submitted to it. As it is said in the language, “aslama nafsahu lilqatl”, (he submitted himself to being killed)”, meaning that he submitted to being killed. So a person did islaam of himself, means that he submitted to that thing.

So therefore Islaam is submitting one’s face and one’s purpose and resolve and one’s intention to Him, he the Mighty and Majestic.

وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا

And who is better in religion than one who submits his face to Allaah and he is the doer of the good which Allaah legislated and he follows the religious way of Ibraaheem, upright and upon his way, turning away from shirk [4:125]

بَلَىٰ مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ

Rather whoever submits his face to Allaah [2:112]

Meaning: he makes his deeds purely and sincerely for Allaah the Mighty and Majestic, and he yields to Allaah obediently and by choice and with desire and out of love.

“Submitting to Allaah with tawheed”: and it is to single out Allaah the majestic and most high with worship, and this is the meaning of tawheed. So whoever worships Allaah alone without attributing a partner to Him, then he has indeed submitted to Him.

His saying, “And yielding to Him, He the Perfect with obedience“: regarding whatever He has commanded you with and whatever He has forbidden you from. So whatever He commanded you with then you do it and whatever He forbids you from then you avoid it, in obedience to Allaah the Perfect and Most High.

His saying, “and freeing oneself from shirk and its people“: freeing oneself means cutting off from and separating from and being far removed from shirk and from the people of shirk, such that you believe the falsity of shirk and keep away from it. And you believe in the obligation of having enmity towards the people of shirk because they are enemies to Allaah, the mighty and majestic, so therefore you do not take them as beloved friends and allies, rather you take them as enemies because they are enemies to Allaah and to his Messenger and to His religion so therefore you do not have love for them and you do not have love and alliance with them rather you cut off from them with regard to the religion and you distance yourself from them and you believe in the falseness of what they are upon so therefore you do not love then with your heart and you do not aid them with your sayings and your actions, because they are enemies to your Lord, and enemies to your religion so how can you have love and alliance with them when they are enemies of Islaam?

It is not sufficient that you submit to Allaah and yield to him with obedience but do not free yourself from shirk and nor from the people of shirk, this will not suffice, you will not be counted as being a Muslim until you have these characteristics:

  • Firstly: submitting to Allaah with tawheed.
  • Secondly: yielding to him with obedience
  • Thirdly: freeing oneself from that which opposes tawheed and that which opposes obedience and it is shirk.
  • Fourthly: freeing oneself from the people of shirk.

By actualizing these characteristics you will be a Muslim, as for if you miss out on a single characteristic from them then you will not be a Muslim. So in these three words the Shaikh summarized the definition of Islaam and how many a person does not know the meaning of Islaam because he has not learned this thing, and if it were said to him, “What is Islaam?“, he will not give you a correct response.

The Levels of the Religion 

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

وهو ثلاثُ مراتبَ: الإسلامُ، والإيمانُ، والإحسانُ 

And it is of three levels: Al-Islaam,29 Al-Eemaan and Al-Ihsaan 30

[29]: Shaykh Saalih al-Fawzan’s Explanation:

The meaning of levels is ascending levels because we have said Islaam is of three levels, some of them being higher than others. The first level from the levels of the religion is Islaam, then after it comes eemaan, then after it comes ihsaan. So therefore Islaam is broader, and eemaan is something more restricted than Islaam, and ihsaan is more restricted than eemaan.

So the sphere of Islaam is wide, the hypocrites, they enter within it if they outwardly comply with Islaam and they outwardly display it and they outwardly adhere to it. If they pray along with the Muslims and they give the zakaat and they do the outward actions, then they are called Muslims and the rulings of the Muslims apply upon them in this world, so they have whatever the Muslims have and upon them will be whatever is upon the Muslims. However in the Hereafter they will be in the lowest depths of the fire because they do not have eemaan rather they just have outward apparent Islaam only.

[30]: Shaykh Saalih al-Fawzan’s Explanation:

His saying, “Al-Eemaan“: this is the second level, and the people who have eemaan they vary in their levels so from them are Al-Muqarraboon (those who draw especially close through good deeds), and from them are Al-Abraar (the righteous ones). Al-Muqarraboon – they are the people of the highest of the levels, and Al-Abraar are lesser than them, and from them there are those who are the person who is one who wronged himself, and he is the one who commits major sins which are less than shirk. Then he is a sinful believer or he is a believer who is deficient in eemaan.

He the Most High said:

ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِ وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ ذَٰلِكَ هُوَ الْفَضْلُ الْكَبِيرُ

Then we gave the Scripture as inheritance to those whom we chose from our servants. So from them are those who wrong themselves and from them are those who take a middle course and from them are those who are foremost upon good deeds by the permission of Allaah, and that is the great bounty [35:32]

His saying, “Al-Ihsaan”: this is the third level and it is Al-Ihsaan, and it is that the servant does well with regards to what is between him and Allaah, he does well in the worship of Allaah the Mighty and Majestic. And the Prophet sallaahu ‘alaihi wa sallam mentioned Al-Ihsaan:

الإحسان أن تعبد الله كأنك تراه ، فإن لم تكن تراه فإنه يراك

“Al-Ihsaan is that you worship Allaah as if you are seeing him and even though you do not see him then he certainly sees you”

[A part of the long hadeeth reported by al-Bukhaaree (50) and by Muslim (9 and 10) from a hadeeth of Aboo Hurayrah radiy Allaahu ‘anhu]

Meaning: you have certain knowledge that Allaah sees you wherever you may be.

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

وكلُّ مرتبةٍ لها أركانٌ

And every level has pillars.31

[31]: Shaykh Saalih al-Fawzan’s Explanation:

His saying, “and every level has pillars“: pillars is the plural of a pillar, and it is that which something stands upon.

So the pillars of something are its aspects which it stands upon, and it cannot stand without them, and they are within the thing itself, contrary to conditions, for they are outside the thing. For example the conditions of the prayer then they are outside the prayer and come before it. And as for the pillars of the prayer, then they are inside it such as the initial takbeer of the prayer and the recitation of al-Faatihah, so if anything from them is missing, then the prayer will not be correct, just as if there was something missing from the pillars which hold up a building then it will not stand and will not be supported.

The pillars of Islaam

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

فأركانُ الإسلامِ خمسةٌ: شهادةُ أنْ لا إله إلاّ اللهُ، وأنَّ محمدًا رسولُ اللهِ، وإقامُ الصلاةِ، وإيتاءُ الزكاةِ، وصومُ رمضانَ، وحجُّ بيتِ اللهِ الحرامِ

So the pillars of Islaam are five, the testification that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah, and establishing the prayer, and giving the zakaat and fasting Ramadaan and performing Hajj to Allaah’s sacred house 32

[32]: Shaykh Saalih al-Fawzan’s Explanation:

Islaam will not stand except with these pillars, if they are missing than Islaam will not be upright and the rest of the acts of obedience are matters of completion for these pillars. All the actions of obedience and all good deeds are all actions of completion of these pillars and therefore when Jibreel ‘alaihissalaam asked Allaah’s Messenger sallaahu ‘alaihi wa sallam in the presence of the Companions saying:

أخبرني عن الإسلام ، قال : الإسلام أن تشهد أن لا إله إلا الله وأن محمدا رسول الله ، وتقيم الصلاة ، وتؤتي الزكاة ، وتصوم رمضان ، وتحج البيت إن استطعت إليه سبيلا

“Inform me about Islaam. He replied: Islaam is that you bear witness that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah, and that you establish the prayer and that you give the zakaat and that you fast Ramadaan and that you perform Hajj to the house if you are able to make your way to it”

So he explained Islaam to be these five pillars, however the hadeeth of Ibn ‘Umar makes it clear that these five are the foundations of Islaam so he sallaahu ‘alaihi wa sallam said:

بني الإسلام على خمس

“Islaam is built upon five” 

[Reported by al-Bukhaaree (8) and by Muslim (16) from a hadeeth of Ibn ‘Umar radiy Allaahu ‘anhu ]

Meaning: that these five are not the whole of Islaam rather they are its pillars and its foundations which it rests upon and the rest of the legislated matters are things which perfect and complete these pillars.

—

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

Al-Walaa’ wal-Baraa’ (Alliance and Dissociation) – Shaykh Fawzan | Dawud Burbank [Audio|En]

by

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 10 Part B & Lesson 11
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link] 

 Al-Walaa’ wal-Baraa’ (Alliance and Dissociation)

Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:

 الثَّالِثَةُ: أَنَّ مَنْ أَطَاعَ الرَّسُوْلَ وَوَحَّدَ اللهَ لاَ يَجُوزُ لَهُ مُوَالاَةُ مَنْ حَادَّ اللهَ وَرَسُولَهُ وَلَوْ كَانَ أَقْرَبَ قَرِيبٍ

The third: that whoever obeys the Messenger and singles out Allaah, then it is not permissible for him to love and ally himself with those who oppose Allaah and His Messenger, even if they be those most closely related to him.10

[10]: Shaykh Fawzan’s Explanation

It is not permissible for those who do that to have love and alliance to those who oppose Allaah and his Messenger, even if they be those most closely related to him. This is the matter of Al-Walaa’ wal-Baraa’ (Alliance and Dissociation), and it follows on from tawheed, from the rights of tawheed is to have love and alliance for the beloved servants of Allaah and to have dissociation from the enemies of Allaah.

And the words, “Al-Muwaalaat”, and, “Al-Walaa’”, have one and the same meaning, and, “Al-Walaa’”, means having love in the heart, and it means aiding and assisting, and it means, in the matter of inheriting and payment of blood-monies.

So the Muslim he loves and has alliance for the beloved servants of Allaah, meaning that he restricts his love to those who are beloved and obedient servants of Allaah, and he aids them, so the Muslim is with the Muslims, they are allies to each other. Just as He the Most High said:

وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ

And blood-relations are more entitled to inheritance from each other as decreed by Allaah. [8:75]

So payment of blood-monies for accidental killing occurs between the Muslims, and it is what is called mutual responsibility. All of this enters into alliance, so there is no alliance between a Muslim and an unbeliever, and love and aiding and inheriting and payment of blood-money and guardianship in marriage and guardianship in legal matters and so on, this does not occur between a Muslim and a disbeliever, rather this is between the Muslims, because of his saying, He the Most High:

وَلَن يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا

And Allaah will never give a way to the unbelievers over the believers. [4:141]

So it is obligatory that the believers are distinguished from the disbelievers, so it is not permissible for one who singles out Allaah and obeys the Messenger sallallaahu ‘alaihi wa sallam to have love and alliance with those who oppose Allaah.

And, “Al-Muhaaddah”(opposing), means that the person is upon one side, and Allaah and His Messenger and the believers are on the other side, and those who oppose are upon the side of the unbelievers in this opposition.

His saying, “Even if that person is the most closely related to him”: meaning in lineage. So if your close relative is one who opposes Allaah and His Messenger, then it is obligatory upon you to oppose him and to cut off from him, and whoever is an obedient servant of Allaah and an ally to His Messenger, then it is obligatory upon you that you should love him and have alliance with him, even if he be far removed from you in lineage, even if he be a non-arab, or a black person, or a white person, or a red person, it is obligatory upon you to have love and alliance for him and that you love him, whether he is from your land, or whether he is from the farthest place in the East, or the farthest place in the West. He the Most High said:

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ

And the believing men and the believing women are friends and allies to each other. [9:71]

Meaning: between them there is love and mutual help and mutual aid, and between them there is to be affection, this is between the believers.

Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said:

And the proof is His saying, He the Most High:

لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ ۚ أُولَٰئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ ۖ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ أُولَٰئِكَ حِزْبُ اللَّهِ ۚ أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ

You will not find a people who truly believe in Allaah and the Last Day loving those who oppose Allaah and His Messenger even if they are their fathers or their sons or their brothers or their kinsfolk. Rather Allaah has ordained true faith for their hearts and has strengthened them with strength from Him and He will enter them into gardens which have rivers flowing beneath their trees they shall remain forever therein. Allaah is pleased with them and they are pleased with Him. They are the party of Allaah. Indeed the party of Allaah are the ones who will be successful. [58:22]11

[11]: Shaykh Fawzan’s Explanation

His saying, He the Most High,

لَّا تَجِدُ “You will not find”: this is an address to the Prophet sallallaahu ‘alaihi wa sallam meaning: this will not happen and will never exist, that one who is a true believer in Allaah and His Messenger will love the disbelievers, so if a person does love them, then he is not a true believer, even if he claims to be.

Ibn-ul-Qayyim rahimahullaah said in Al-Kaafiyat-ush-Shaafiyah:

Do you love the enemies of the beloved One and still claim,

That you love Him? That is not possible 

And likewise you strive hard to oppose those He loves,

Where is the love O brother of Satan?

So this is not possible ever, that he loves the disbelievers, whilst he says, “I love Allaah and His Messenger”, because of His saying, He the Most High:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِم بِالْمَوَدَّةِ

O you who believe do not take My enemies and your enemies as friends and allies, for whom you have affection [60:1]

Up until His saying:

قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَآءُ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا بِاللَّهِ وَحْدَهُ

There is for you a fine example in Ibraaheem and those with him, when they said to their people, “We are free of you and whatever you worship besides Allaah, we have rejected you, and there has appeared between us and you enmity and hatred forever until you truly believe in Allaah and single Him out with all worship. [60:4]

And His saying:

وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِّلَّهِ تَبَرَّأَ مِنْهُ ۚ إِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ حَلِيمٌ

And Ibraaheem’s seeking forgiveness for his father was only because of a promise which he had made to him. So when it became clear to him that he was an enemy to Allaah, then he dissociated himself from him. Indeed Ibraaheem is one who frequently supplicated to His Lord and who was forbearing. [9:114]

This is the religious way of Ibraaheem. He dissociated himself from his father, the closest of the people to him, when it became clear to him that he was an enemy to Allaah.

And the aayah shows that having love for an unbeliever negates true faith in Allaah and in the Last Day, either in its very origin, or with regards to its completion. However, if love of them has with it supporting what they are upon and their unbelief, then this is to exit from the fold of Islaam, but if it is just having love without aiding them, then this is counted as something which causes a person’s eemaan (belief) to be deficient and is fisq (open sin) and something which weakens eemaan.

It is said that this aayah came down with regard to Aboo ‘Ubaidah ibn al-Jarraah radiy Allaahu ‘anhu, when he killed his father on the day of Badr, because his father was upon unbelief, and he wanted to kill his son Aboo ‘Ubaidah, but Aboo ‘Ubaidah radiy Allaahu ‘anhu killed him, because he was an enemy to Allaah and he was not prevented by that fact that it was his father, that did not prevent him from killing him out of anger for the sake of Allaah the Perfect and Most High.

His saying, “Those ones”: meaning those who keep away from loving and having affection for those oppose Allaah and His Messenger.

His saying, He the Most High:

كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ

He (Allaah) ordained eemaan for their hearts [58:22]

Meaning Allaah confirmed and firmly planted eemaan in their hearts.

His saying, He the Most High:

وَأَيَّدَهُم بِرُوحٍ مِّنْهُ ۖ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ

And He strengthened them with a Rooh from Him, and He willl enter them into gardens beneath which rivers flow.[58:22]

At-Ta’yeed means strengthening, He strengthened them with a Rooh from Him.

And the word Ar-Rooh has a number of different usages in the Qur’aan, from them is Ar-Rooh which is the spirit through which there is life, and from them is revelation as occurs in His saying, He the Most High:

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا

And likewise We sent down by revelation to you a Rooh (revelation) by Our command. [42:52]

And from them is Jibreel ‘alaihissalaam, that he is Rooh-ul-Qudus (the Pure Spirit), and Ar-Rooh-ul-’Ameen (the Trustworthy Spirit).

He the Most High said:

قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِن رَّبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَىٰ لِلْمُسْلِمِينَ

Say: the Pure Spirit (Jibreel ‘alaihissalaam) brought it (the Qur’aan) down from your Lord in truth, to make those who believe firm and as guidance and as good news for the Muslims (those who submit to Allaah’s commands) [16:102]

And He the Most High said:

نَزَلَ بِهِ الرُّوحُ الْأَمِينُ

The Trustworthy Spirit (Jibreel ‘alaihissalaam) descended with it (the Qur’aan). [26:193]

And from them is what occurs in this aayah and it is strength.

So, “Ayyadahum bi roohimminh”, meaning with strength from Him, He the Perfect and Most High, strength of true faith in the world, and in the hereafter:

وَيُدْخِلُهُمْ جَنَّاتٍ

And He will enter them into gardens [58:22] 

The plural of jannaah, and the jannah in the language, it means a garden. It is called a jannaah because it is mujtannun bil-ashjaar (hidden or concealed by trees), meaning hidden and covered by intertwined trees, because paradise contains shade and trees and rivers and palaces, and its highest part and its ceiling is the Throne of the Most Merciful, the Perfect and Most High.

His saying, He the Most High:

تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا

With rivers flowing beneath it they will remain therein forever [58:22] 

Meaning, they will remain in it and will not move away from it. He the Most High said:

 لَا يَبْغُونَ عَنْهَا حِوَلًا

They will not want to move away from it [18:108]

They will not fear death and they will not have to fear anyone forcing them out or evicting them, as occurs in this world. A person in this world may live in palaces, however he is not secure from death so that he has to depart from them, nor is he secure from enemies overcoming him and expelling him. A person in this world is always fearful.

And His saying, He the Most High:

رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ

Allaah is pleased with them and they are pleased with Him [58:22]

Since they angered their close relatives who were unbelievers and had enmity towards them, so they will receive in replacement the pleasure of Allaah the Perfect and Most  High, Allaah will be pleased with them and they are pleased with him.

His saying, He the Most High:

أُولَٰئِكَ حِزْبُ اللَّهِ

They are the party of Allaah [58:22]

Meaning: the group of people for Allaah, and as for the disbelievers, then they are the party of Satan, just as Allaah the Most High said about them:

 أُولَٰئِكَ حِزْبُ الشَّيْطَانِ

They are the party of Satan [58:19] 

Meaning the group of people for Satan and the helpers of Satan. As for those people (i.e. the believers) then they are the supporters of the Lord.

So this matter relates to having enmity towards the disbelievers and not having love and alliance for them. And it does not necessitate that we cut off from the disbelievers in social matters and matters of worldly benefit. Rather a number of affairs are an exception to that:

The first one is: that along with our hatred of them and our enmity to them, then it is obligatory that we call them to Allaah the Perfect and Most High. It is obligatory that we call them to Allaah and we do not leave them and just say, “They are enemies of Allaah and our enemies.” It is obligatory upon us that we call them to Allaah so perhaps Allaah may guide them. And if they do not respond, then we fight them along with the ability.[1] So either then they will enter into Islaam, or they will pay the jizyah (an amount of money that is given over to the Muslims), if they are from the Jews and Christians or the Magians, whilst they are humbled and submitting to the rule of Islaam, and they are then left upon what they are upon. However, with the condition that they jizyah is handed over and that they submit to the rule of Islaam. However, if they are not people of the Two Books and they are not Magians, then there is disagreement between the scholars about taking jizyah from them.

[1] [Meaning the Muslims united under a Muslim ruler, i.e. the army of Muslims, with the ability to do so.]

Secondly: there is nothing to prevent having a truce with the unbelievers when there is a need, if the Muslims have need of it, because of the fact that the Muslims are not able to fight against them, and there is fear for the Muslims from their evil, then there is no harm in having a truce until the Muslims become strong enough to fight them, or if they request a truce:

وَإِن جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا

And if they incline towards peace, then you incline to it [8:61]

Then a truce is made with them. However it will not be a perpetual truce, rather a temporary peace with a time-limit in accordance with the view of the ruler of the Muslims regarding what is beneficial.

Thirdly: there is nothing to prevent returning their fine treatment, if they treat the Muslims well, there is nothing to prevent returning their fine treatment. Allaah the Most High said:

لَّا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَارِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ

Allaah does not forbid you from those who do not fight against you with regard to the religion and who do not expel you from your homes from treating them well and treating them with justice. Allaah loves those who treat the people justly. [60:8]

Fourthly: the father who is a disbeliever, it is obligatory upon his son who is Muslim to treat him well. However he should not obey him with regard to unbelief, because of His saying, He the Most High:

وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ

وَإِن جَاهَدَاكَ عَلَىٰ أَن تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۖ وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا ۖ وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ ۚ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ

And We commanded man to treat his parents well, his mother bore him upon a state of weakness and hardship upon weakness and hardship, and his weaning was in two years. We enjoin him to give thanks to Me and to your parents, to Me is your return. And if they strive to make you associate something along with Me, that which you have no knowledge of, then do not obey them, but live along with them in this world in a good manner and follow the path of those who turn to Me. [31:14-15]

The parent has a right, even if he is an unbeliever. However, you should not love him with love of the heart, rather you recompense him for having brought you up and for the fact that he is a father and he has a right,so you recompense him for that.

Fifthly: having mutual business dealings with them, and buying needs from them, and importing goods and weapons from them by paying their price, there is no harm in that. And the Prophet sallallaahu ‘alaihi wa sallam used to have dealings with the disbelievers. Likewise he sallallaahu ‘alaihi wa sallam dealt with the people of Khaibar and they were Jews upon the basis that they would farm the land in exchange for a part of its produce. This is not from alliance and love, rather it is affairs of mutual benefit. It is obligatory that we are aware of these matters, and that they do not enter into love and alliance and are not something prohibited.

And likewise taking a loan from them, the Prophet sallallaahu ‘alaihi wa sallam took some food from a Jew as a debt and he left his coat of armour as a surety with him and he sallallaahu ‘alaihi wa sallam died and his coat of armour was left as a surety with the Jew, for some food which he bought for his family. There is nothing to prevent this because these are worldly matters and matters of welfare and it does not indicate love and affection in the hearts. So we must differentiate between this and this, because there are some people, who when he hears the texts of enmity towards the unbelievers and not loving them, then he may understand that he cannot have any dealings with them and cannot have any connection with them whatsoever, and that there is to be a total cut-off from them. No, this is something limited by rulings and limits and conditions which are well known with the people of knowledge, which are taken from the Book of Allaah and the Sunnah of His Messenger sallallaahu ‘alaihi wa sallam.

Sixthly: Allaah has permitted marriage to the women of the people of the Book with the condition that they are chaste with regard to their honour and dignity. And Allaah has made permissible for us to eat the meat slaughtered by them.

Seventhly: that there is no harm in responding to their invitations and eating their food which is permissible, just as the Prophet sallallaahu ‘alaihi wa sallam did.

Eighthly: is treating neighbours who are disbelievers well, because they have the right of being neighbours.

Ninthly: it is not permissible to wrong or oppress them. He the Most High said:

وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ

And let not hatred of a people prevent you from treating them justly. Do justice, it is closer to taqwaa (dutifulness to Allaah). [5:8]

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Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

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Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

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Attending Mushriks’ Weddings & Funerals – Fatwas of the Permanent Committee

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Q 5: Is it permissible for a Muslim who believes in one God to participate in the wedding ceremonies of Mushriks (those who associate others with Allah in His Divinity or worship), and help them arrange such ceremonies on account of a blood or marriage relationship, or the like? Also, is it permissible to attend their funerals, without praying for their dead, and the burial? Is it permissible to sit and commiserate with them?

Ans:

It is not permissible to share in their occasions, which involve Shirk (associating others with Allah in His Divinity or worship) or Bid`ah (innovation in Islam).

Moreover, it is not permissible to follow their funeral processions; because this is a type of forbidden association with them.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member – Member – Chairman
Bakr Abu Zayd – Salih Al-Fawzan – Abdul-`Aziz ibn `Abdullah Al Al-Shaykh

Fatwas of the Permanent Committee: Browse by Volume Number > Group 2 > Volume 1: `Aqidah > Acts commensurate with Kufr > Attending Mushriks’ weddings

The fifth question of Fatwa no. 21587

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=10796&PageNo=1&BookID=7

Meaning of ‘Ibaadah (Worship) – Shaykh Ibn Uthaymeen

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Question 2: Is there a meaning for ‘Ibaadah (worship) such that it is possible for us to know of? Does it have a general and a specific meaning?

The Answer: Yes. Its general meaning is as I have indicated earlier, namely the submission to Allaah, the Mighty and Majestic, with love and awe by doing that which He commands and avoiding that which He has forbidden, and in the manner set forth by His legislations. This is the general meaning.

The specific meaning, i.e. its meaning in detail, then, as Shaykh-ul-Islaam ibn Taymeeyah said,

“It is a comprehensive name covering whatever Allaah loves and is pleased with, both sayings and actions, the apparent and the hidden, such as fearing (Khawf), having awe (Khashyah), having true trust and reliance (Tawakkul), Prayers (Salaat), Zakaat (obligatory charity), Fasting (Siyaam) and the like, from the ordinances of Islaam.”

Then if you mean that the general and specific meaning [of ‘Ibaadah] is what has been mentioned by some scholars, namely that ‘Ibaadah is either Kawniyyah or Shar’iyyah, meaning that man could be in a Kawniyyah and Shar’iyyah state of submission to Allaah, then the Kawniyyah worship is a general one, comprising the believer and unbeliever and the righteous as well as the wicked, due to the saying of Allaah, the Most High:

There is none in the heavens and the earth but comes to Ar-Rahmaan as a slave. [Qur’aan, soorat Maryam (19): 93].

Therefore all that is in the heavens and the earth is, in the universal sense (Kawnee), submitting to Allaah, The One free from all imperfection. None can stand to oppose Allaah or work against Him in whatever He wants as to His Universal Will.

As to the specific worship, al-‘Ibaadah ash-Shari’yyah, which is the submission to Allaah, the Most High’s, Shar'(legislation), then this is specific to the believers in Allaah, the One free of all imperfection, who carry out His Command. Then some of this is more specific and some is less. The more specific worship is like that of the Messengers ‘alyayhimussalaatu was salaam as signified in the Saying of Allaah, The Most High:

Blessed be He Who sent down the criterion (of right and wrong, i.e. this Qur’aan) to His slave (Muhammad صلى الله عليه و سلم). [Qur’aan, sooart al-Furqaan (25): 1].

Also in His Saying:

And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. Qur’aan) to Our slave (Muhammad صلى الله عليه و سلم), then produce a Soorah of the like thereof and call your witnesses (supporters and helpers) besides Allaah, if you are truthful. [Qur’aan, soorat al-Baqarah (2): 23],

Also in His Saying:

And remember Our slaves, Ibraaheem, Ishaaq, and Ya’qoob, [all] owners of strength [in worshipping Us] and [also] of religious understanding, [Qur’aan, soorat Saad (38): 45]

And the likes of these ayaat describe the Messengers, ‘alayhimus-salaat was-salaam, with al-‘Uboodiyyah.

Question 3: Would those specifically choosing al-‘Ibaadah al-Kawniyyah and excluding al-‘Ibaadah ash-Shar’iyya, be rewarded?

The Answer: Those will not be rewarded for it, because they are submitting to Allaah willingly or unwillingly. And so man may get sick, turn poor, and lose(s) his beloved ones having no desire whatsoever for this. In fact, he dislikes it. But this is submission to Allaah, the Mighty and Majestic, in the universal (Kawnee) sense.

Posted from eBook – Understanding Worship – Fiqh ul-‘Ibadah – QA Format – Ibn Uthaymeen – Dr Saleh as Saleh

Related Post : Benefit: ’Abd and  ‘Ibaad of Allaah – Dr. Saleh as Saleh rahimahullaah

The Creation is in Need of Allaah – Dr. Saleh As Saleh

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Man always looks for what benefits him and what protects him from harm. However, to accomplish this, man must be able to realize what is harmful. He must then know whom he should need, trust, and love so that he can attain what is beneficial as well as to feel good about his choice. He also must know the proper and good approach that would make him achieve this goal. This latter condition requires that man:

1.Know about harm
2.What ways can be used to drive harm away

Certainly, man can have no better guidance than that which comes from the One Who had perfected everything, and the One who Has no deficiency in Himself and in His Attributes. The One Who is Ever-Living and Who does not die. There can be no One better than the One Who Has no need for anything; the One Who is rich; the Giver; the One who, after all, controls man’s soul. Man is so poor to Him. He is Allaah, the True and only God. Man can bring harm to himself if he seeks other than Allaah for help. Allaah is the One Who can help man drive away any harm for it cannot occur without His Will and His Power.

Allaah (Subhanahu wa ta’aala) sent down His Books and chose His Messengers to guide man to:

1.Know His Lord as He (Subhanahu wa ta’aala) had explained about Himself, and
2.Seek Him Alone while living in accordance with His plan

Knowing Allaah’s Names and Attributes liberates man from worshiping any form of creation because creation is weak and is in need of The Creator, Allaah. The knowledge about Allaah leads man to know that he is created to live according to Allaah’s way as revealed to the last Messenger Muhammad . This Revelation contains a complete code of life. Everything that is beneficial or harmful is established so that man can center his life around this Revelation. If man commits wrong and knows that Allaah is Oft-Forgiving he would turn to Him and to Him alone seeking His forgiveness:

“Know, therefore, that there is no God Who deserves to be worshiped except  Allaah; and ask forgiveness for your sins.”      (Qur’an, 47:19)

It is wrong to think or believe that Allaah created other ‘gods’ besides Him so that man turns to them for help; loves them or fear them, etc. He is the same God of all nations. He does not order that people should make of stars, sun, fire, Jesus, Moses, etc. gods besides Him. He (Most Exalted) cannot be ‘contradictory’. He has one way (religion) that calls man to surrender his will only to Him. He warned that if man (even Muhammad  would take partners with Him, then his work will fail and will be among losers:

“And verily, it had been revealed to you (O Muhammad ) as  has been revealed to those before you. If you join others in worship with Allaah (then) surely (all) your deeds will be in vain and you will certainly be among the losers. Nay!  But worship Allaah and be among grateful.”(Qur’an, 39:65-66)

Let us know what Muhammad , the man-Prophet, who knew Allaah best, used to say:

“O Allaah, I seek refuge in You for Your Pleasure and against Your Wrath,and in Your Forgiveness and against Your Punishment and in You from You, I cannot Praise You as You can Praise Yourself.” (Muslim, Abu Dawoud, at-Tirmidhi, ibn Majah)

“I have surrendered myself to You, I have directed my face to You, I have entrusted my affairs to You, I have compelled my back to refuge in You, in want and in fright of You, there is no resort nor survival from You except (in turning) to You. I have faith in Your book (i.e. the Qur’an) which You brought down and in the Prophet (Muhammad ) you have sent.” (Al-Bukhari, Muslim)

When we read in the Qur’an that:

 “Whatever of Mercy (i.e. of good), Allaah may grant to mankind,  none can withhold it, and whatever He may withhold, none can  grant it thereafter. And He is the All-Mighty, the All-Wise.”   (Qur’an, 35:2)

And when we read that:

“If Allaah touches you with hurt, there is none can remove it but He; and if He intends any good for you, there is none who can repel His favor which He causes it to reach homsoever of His slaves He will, and He is the Oft-Forgiving, Most Merciful.” (Qur’an, 10:117)

We should be motivated to return to Him Alone at times of ease and at times of hardship.

And when we read that:

“If Allaah helps you none can overcome you, and if He forsakes you, who is there, after Him, that can help you. And in Allaah (alone) let believers put their trust.” (Qur’an, 3:160)

The Qur’an, therefore, leads man to a true liberation from any false attachment. It brings peace to the heart. It helps the believer against hypocrisy and all forms of dishonesty. Imagine, for example, a believer facing a problem at work. He sees wrong and faces unlawful practices. He does not fear rejecting what is wrong. He knows that the job is only a means to gain his sustenance. While he may be unable to correct what is wrong, he knows well that Allaah is the One Who provides. If he leaves his job for the sake of Allaah, Allaah will give him a better one. Allaah (Subhanahu wa ta’aala) said:

“And whosoever fears Allaah and keeps his duty to Him. He will make a way for him to get out (from) every (difficulty), and He will provide him from (sources) he could never imagine.”(Qur’an, 65:2-3)

The above texts, necessitates that man must depend upon Allaah (Subhanahu wa ta’aala) asking Him Alone for assistance. It also requires that man must love Allaah and worship Him Alone to gain His pleasure and His help. Is it not true that the people who consider this life as the “Final Goal” end up worshiping many things in it? You see them so careful about “having it all”. They torture themselves: pain, difficulty, constant worry, keeping their hands in the banks for loan after loan to keep up with the “demands of development”. They are under the constant threat of fore-closure. They constantly see poverty in front of their eyes. The Prophet  said:

“Allaah says: ‘Son of Adam: Fill your time with My worship and I will fill your heart with richness, and end off your poverty. But if you donot, I would make your hands fully busy (i.e. in worldly affairs) and I would not end off your poverty.'” (At-Tirmidhi said that it is a good hadeeth)

Our purpose of existence on earth is more meaningful than being slaves to worldly gains. There can be no meaningful life better than that prescribed by our Creator Allaah. Every act done according to Allaah’s way is an act of worship. Man is the beneficiary and Allaah is in no need:

“O mankind! It is you who stand in need of Allaah, but Allaah is Rich (Free of all wants and needs), Worthy of All Praise.” (Qur’an, 35:15)

Source: http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=175

Goodness and Necessity of Islam – Based upon the work of Sh. Ibn Baaz – Dr Saleh as Saleh [Audio|En]

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01- Goodness and Necessity of Islaam – part 1 – 49:04

02- Goodness and Necessity of Islaam – part 2 – 42:46

03- Goodness and Necessity of Islaam – part 3 – 38:10

04- Goodness and Necessity of Islaam – part 4  – 34:34

How to Understand Islaam – Dr Saleh as Saleh [Audio|En]

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01- How to Understand Islam – Awareness of the Need To Understand the Deen  24:52
[audio https://salafiaudio.files.wordpress.com/2014/09/how-to-understand-islam-01-awareness-of-the-need-to-understand-the-deen-saleh-as-saleh.mp3]

02- How To Understand Islam – Allaah Shows Us the Path To Understand the Deen – 40:20
[audio https://salafiaudio.files.wordpress.com/2014/09/how-to-understand-islam-02-allaah-shows-us-the-path-to-understand-the-deen-saleh-as-saleh.mp3]

03- How To Understand Islam – The Saved Group Follows the Way of the Companions – 32:12
[audio https://salafiaudio.files.wordpress.com/2014/09/how-to-understand-islam-03-the-saved-group-follows-the-way-of-the-companions-saleh-as-saleh.mp3]

04- How To Understand Islam – The Preservation of the Quraan – 14:41
[audio https://salafiaudio.files.wordpress.com/2014/09/how-to-understand-islam-04-the-preservation-of-the-quran-saleh-as-saleh.mp3]

Benefit: ’Abd and ‘Ibaad of Allaah – Dr. Saleh as Saleh

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’Abd [Lit. ‘slave’]. Mankind and Jinn are ‘Ibaad (singl.‘abd) of Allaah meaning they surrender to Allaah’s Universal Pre-decree, none is able to escape His Pre-ordainment, because they are a Creation of His. So, whether believers or non-believers in Allaah, they are, in the general sense, slaves [‘Ibaad] of Allaah.

He, the Exalted, said:

“There is none in the heavens and the earth but comes unto Ar- Rahmaan (the One Whose Mercy encompasses everything) as a slave.” [Qur’aan, soorat Maryam (19): 93].

The believer, however, who devotes his worship to Allaah alone, is distinguished as being a “slave-worshipper” to Allaah. In this sense, the term ‘Abd is specific as being the “slaveworshipper” of Allaah.

The slave (‘Abd) of Allaah, who obeys Allaah, is a “worshipping slave.” In the general sense, he is part of the creation and thus he is also a “submissive slave.” The Kaafir, however, is a “submissive ‘Abd” in the general sense only. The believing slaves fulfill the exclusive meaning of the ‘Uboodiyyah. And the‘Uboodiyyah of the Messengers (‘alayhimus- Salaam: May Allaah protect them from all kinds of evil) is the very special slavery to Allaah, Most High. None can compete with the Messengers’ degree of ‘Uboodiyyah to Allaah.

Posted from: Fiqhul ‘Ibaadaat Understanding Worship
By Sh. Muhammad bin Saalih Al-‘Uthaimeen (rahimahullah)
Rendered into English By Dr. Saleh As-Saleh (rahimahullah)

Understanding Islaam : Shaykh ibn al-‘Uthaymeen

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Shaykh Muhammad ibn Saalih al-‘Uthaymeen
Sharh Usoolul-Eemaan (pp.4-7)
Al-Istiqaamah magazine , Issue No.1 – Dhul-Hijjah 1416H / May 1996

The Shaykh said in Sharh Usoolul-Eemaan (pp.4-7):

[1] The deen (religion) of Islaam: It is the way of life that Allaah sent the Prophet Muhammad sallallaahu ‘alayhi wa sallam with. By it, Allaah terminated the validity of all other religions, perfected this religion for His worshippers, completed His favour upon them and has chosen only this religion for them – no other religion will be accepted by Him from anyone. Allaah – the Most High – said:

“Muhammad is not the father of any man amongst you. Rather he is the Messenger of Allaah and the khaatim (last and final) of the Prophets.” [Soorah al-Ahzaab 33:40].

“This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islaam as your religion.” [Soorah al-Maa’idah 5:3].

“Indeed the religion with Allaah is Islaam.” [Soorah Aal-‘Imraan 3:19].

“Whosoever seeks a religion other than Islaam, never will it be accepted from him, and in the Hereafter he will be one of the losers.” [Soorah Aal-‘Imraan 3:85].

And Allaah – the Most High – obligated all of mankind to take Islaam as their religion. So Allaah said, whilst addressing His Messenger sallallaahu ‘alayhi wa sallam:

“Say: O Mankind! Indeed I have been sent to you all as the Messenger of Allaah; to Whom belongs the dominion of the heavens and the earth. None has the right to be worshipped except Him; it is He who gives life and cause death. So believe in Allaah and His Messenger – the Prophet who can neither read nor write – who believes in Allaah and His Words. So follow the Messenger of Allaah so that you may be rightly-guided.” [Soorah al-A’raaf 7:158].

And in Saheeh Muslim (1/93), from Abu Hurayrah radiallaahu ‘anhu that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “By Him in whose Hand is the life of Muhammad! There is no one from this nation, be he a Jew or a Christian, who hears of me and dies whilst not having eemaan (faith) in what I have been sent with, except that he will be one of the companions of the Hellfire.”

And eemaan (faith) in the Prophet implies: affirming that which he was sent with, along with acceptance of it and submission to it. Without these two matters, mere affirmation is not sufficient. This is why even though Abu Taalib (the Prophet’s uncle) affirmed what was sent to the Prophet sallallaahu ‘alayhi wa sallam and that Islaam was the best of religions, yet he did not accept his message nor submit to it; and thus he did not have eemaan in the Prophet sallallaahu ‘alayhi wa sallam.

[2] The religion of Islaam contains all that was beneficial from the previous religions. It is suitable for implementation in any age, any where and by any nation. Allaah – the Most High – said, whilst addressing His Messenger sallallaahu ‘alayhi wa sallam:

“And We have sent down to you the Book in truth, confirming the Scripture that came before it, testifying to the truth contained therein whilst exposing the falsehood that has been added therein.” [Soorah al-Maa’idah 5:48].

That Islaam is suitable for implementation in any age, any where and by any nation does not mean that it becomes submissive to nations – being altered and changed by them – as some people falsely think. But rather it means that whenever it is truly adhered to then it brings benefit and goodness to that nation, as well as reforming and correcting it – in whatever age or place.

[3] The religion of Islaam is the religion of truth. It is the way of life that Allaah – the Most High – guaranteed His help and victory to those who truly adhere to it, and that He would make it dominant over all other religions. Allaah – the Most High – said:

“It is He who has sent His Messenger with the guidance and the religion of truth, that it may prevail over all other religions, even if the pagans detest it.” [Soorah at-Tawbah 9:33].

And Allaah – the Most High – said:

“Allaah has promised to those amongst you who truly have eemaan (true faith and belief) and act in obedience to Allaah and His Messenger, that He will grant them ruler ship upon the earth, just as He granted it to those before them, and that He will establish their Religion for them and grant them the authority to practice their Religion which He chose and ordered them with. And He will certainly change their situation to one of security, after their fear. Providing that they worship and obey Me, not associating anything else in worship with Me. Then, whoever rejects this favour by disobedience to their Lord – then they are the rebellious transgressors.” [Soorah an-Noor 24:55].

[4] The religion of Islaam is a complete religion comprising both ‘aqeedah (beliefs) and sharee’ah (laws).

  • It commands them with tawheed (to single out Allaah alone for worship) and prohibits them from shirk (associating partners with Allaah, in that which is particular to Him).
  • It commands them with being truthful and prohibits them from lying.
  • It commands them with ‘adl (justice) and prohibits them from injustice and oppression.
  • It commands them with fulfilling trusts and prohibits them from acting treacherously.
  • It commands them keeping promises and prohibits them from breaking them.
  • It commands them with kindness and good treatment of parents and prohibits them from disobedience to them in that which is not sinful.
  • It commands them with joining the ties of relations and prohibits them from severing them.
  • It commands them with good treatment of neighbours and prohibits the causing of harm to them.

In short, Islaam orders alls that is good, from manners and morals, and prohibits all that is evil from it. Likewise, it orders all actions which are righteous and good and prohibits all actions that are evil and harmful. Allaah – the Most High – said:

“Indeed Allaah enjoins upon you justice, kindness and the giving of good to relatives and near ones. And He prohibits you from all shameful and evil deeds, oppression and transgression. Thus He admonishes you, that you may take heed and be reminded.” [Soorah an-Nahl 16:90].

The Meaning of Salaat and Salaam on the Prophet : Shaikh ‘Abdul-Muhsin Hamad Al-‘Abbaad

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Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad
His treatise “Fadlus-Salaat ‘alaan-Nabee” (pg. 11-15)
Al-Ibaanah.com

The Meaning of Salaat on the Prophet:

The Salaat of Allaah upon His Prophet has been interpreted to mean His praising of him before the angels, while the Salaat of the angels upon him has been interpreted to mean their supplication for him. This is the way Abul-‘Aaliyah (radyAllaahu ‘anhu) has defined it as mentioned by Al-Bukhaaree in his Saheeh in the introduction of the chapter on “Verily, Allaah and His angels send their Salaat upon the Prophet. O you who believe, send your Salaat upon him as well as Salaam.” [Surah Al-Ahzaab: 56]

Concerning the explanation of the angels’ sending Salaat upon the Prophet, Al-Bukhaaree reported the following saying of Ibn ‘Abbaas (radyAllaahu ‘anhu), after mentioning the (above) interpretation of Abul-‘Aaliyah:

“To ‘send their Salaat’ means to send their blessings.” Meaning: They supplicate for him to be blessed.

The Salaat of Allaah on the Prophet (sallAllaahu ‘alayhi wa sallam) has also been explained as meaning His Forgiveness and Mercy on him. Al-Haafidh Ibn Hajr quoted many narrations (from the Salaf) in his Fat’h-ul-Baaree concerning this. He afterward commented on the Salaat being defined as such, saying: “The most preferable and likely of these opinions (concerning the definition of Salaat) is that which was mentioned previously from Abul-‘Aaliyah that the meaning of Allaah’s Salaat on His Prophet is His praising and honoring of him, while the Salaat of the angels, as well as everyone else, upon him means their requesting the same thing (i.e. praise and honor) for him from Allaah. However, what is intended here by their request is that of an increase in praise and honor and not the same amount as intended by the original Salaat.”

Al-Haafidh (Ibn Hajr) said: “Al-Haleemee said in ash-Shu’ab: ‘The meaning of Allaah’s Salaat on the Prophet is His extolling of him.’ So what is meant by our statement: ‘Allaahumma Salli ‘alaa Muhammad’ is ‘O Allaah, Exalt Muhammad.’ What is intended by this is: Extolling him in the worldly life with the highest form of remembrance, while manifesting his Religion and preserving his legislation. As regards to the Hereafter, what is intended by it is that he (sallAllaahu ‘alayhi wa sallam) be given tremendous reward, granted the ability to intercede on behalf of his ummah and that his virtue be manifested in the praiseworthy station.’

So based on this, what is meant by Allaah’s statement “Send your Salaat upon him” is: “Invoke your Lord to send His Salaat on him.”

The great scholar, Ibn Al-Qayyim said in his book “Jalaa-ul-Afhaam fis-Salaati was-Salaam ‘alaa Khair-il-Anaam” while discussing the meaning of the Salaat of Allaah and His Angels on His Messenger (sallAllaahu ‘alayhi wa sallam) and His commanding the believing servants to send their Salaat on him, after refuting the claim that the meaning of Salaat is Mercy and Forgiveness:

“Rather, the Salaat that the people were commanded with in it – i.e. the ayah in Surah Al-Ahzaab – is a request to Allaah that he implements what He has informed us about concerning His Salaat and the Salaat of the Angels, and that is: Praising him, manifesting his virtue and nobility, and seeking to honor and elevate him.” So it consists of a notification and a request. This asking and supplicating on our part was called “Salaat on him” for two reasons:

First: It entails that when a person sends Salaat on him, he is praising him and extolling the mention of his virtue and nobility, as well as desiring and loving for Allaah that He do the same. So it consists of a notification (i.e. of a person’s praises) as well as a request (from Allaah that He send His praises).

Second: Such an action was called Salaat from us due to the fact that we are asking Allaah to send His Salaat on him (i.e. the Prophet). So therefore, the meaning of Allaah’s Salaat on the Prophet is His praising of him in order to elevate his remembrance and rank with Allaah, while the meaning of our Salaat on the Prophet is: Asking Allaah to do that (i.e. the above) for him.” [End of Ibn Al-Qayyim’s words]

The Meaning of Salaam on the Prophet:

As for the meaning of Salaam on the Prophet (sallAllaahu ‘alayhi wa sallam), Al-Majd Al-Fayrooz Abaadee said in his book As-Silaatu wal-Bushr fis-Salaati ‘alaa Khair-il-Bashr: “It means: As-Salaam – which is one of Allaah’s Names – be upon you. And the interpretation of that is: ‘May you not be void of goodness and blessing, and may you be safe from detestable and harmful things. This is since a Name of Allaah is only mentioned upon certain things in the hopes of gathering all of the meanings of good and blessing for those things, and to remove the occurrence of defects and corruption from those things.

It is befitting that the Salaam (here) take on the meaning of Salaamah (i.e. peace/safety). Meaning: May Allaah’s divine decree on you be that of peace and security – i.e. May you be safe and secure from blemishes and defects.

So if you say: ‘O Allaah, send your Salaam on Muhammad’, then what you intend from this is: ‘O Allaah, decree for Muhammad – with regard to his Call, ummah and remembrance – safety and absolvement from every defect. Thus throughout the passage of time, let his Call increase in status, his ummah in numbers, and his remembrance elevation.'”

Published: April 4, 2006

Books Recommended by Shaik Nasiruddin Albanee

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[6] Question: What are the books you recommend a young person that is starting out in his Islaamic studies to read?

Answer:

If he is a novice, then from the books of Fiqh, we advise him to read “Fiqh As-Sunnah” of Sayyid Saabiq, while seeking assistance from some of its references, such as “Subul-us-Salaam (the ways of Peace & Safety) “ (of Imaam As-Sana’aanee, rahimahullaah). And if he looks into “Tamaam-ul-Mannah” (of Al-Albaanee) then that will be stronger for him.

And I advise him to read “Ar-Rawdat-un-Nadiyyah” (of Sideeq Hasan Khaan).
As for the subject of Tafseer, then he should habitually read from the book “Tafseer Al-Qur’aan-ul-‘Adheem” of Ibn Katheer – [chm file download ]even though it is somewhat long – for it is the most authentic from the books of Tafseer today.

Then, on the subject of religious exhortation and heart-softening narrations, he should read the book “Riyaad-us-Saaliheen” of Imaam An-Nawawee. [Daeef hadeeth in Riyadh us Saleheen – Albanee ]

Then, with regard to the books related to Creed, I advise him to read the book “Sharh Al-‘Aqeedat-ut-Tahaawiyyah” of Ibn Abee Al-‘Izz Al-Hanafee. And he should seek assistance, also, from my comments and explanations to it.

Then, he should make it his customary practice to study from the books of Shaikh-ul-Islaam Ibn Taimiyyah and his student Ibn Qayyim Al-Jawziyyah, may Allaah have mercy on them. For I hold them to be from the rare and unique Muslim scholars that have treaded upon the methodology of the Salaf As-Saalih (righteous predecessors) in their understanding, while having Taqwaa and righteousness. And we do not purify anyone over Allaah.

[Al-Asaalah, Issue #5][Source al-manhaj]

What a Muslim does with death of his close relative who is a Mushrik? – Shaykh Al-Albaani

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The Ahadeeth of Tawheed from the Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Chapters of Tawheed and the Shahadtayn Part 14
Translated by Abbas Abu Yahya

37- What a Muslim does with his close relative who is a Mushrik And Abu Talib died upon Shirk

161- The Messenger of Allaah said to Ali bin Abu Ta lib: ‘Go and bury your father.’ He said; ‘No, I won’t bury him, because he died as a Mushrik.’

The Messenger said to him: ‘Go and bury him, and do n’t speak to anyone until you come to me. ‘I came to him and I had signs of dirt and dust upon me. He ordered me to wash, so I washed and he supplicated for me with supplications which would not please me to exchange anything for them on the face of this earth.

From the benefits of the hadeeth:

1. That it is permissible for a Muslim to take the responsibilities of burying his close Mushrik relative. This does not negate his hate for his relative’s shirk. Do you not see that ‘Alee refused to bury his father for the first time. Whereby, he said: ‘he died as a mushrik ‘ thinking that if he buried him then this would enter into being in alliance with his father which is pro hibited. Like the saying of Allaah Ta’ala: <<Take not as friends the people who incurred the Wrath of Allaah >>

When the Messenger ordered him again to bury his father he hastened to fulfill the Messenger’s order. And he left that which seemed to be correct to him the first time. It is also from obedience, that a person leaves his own opinion for the command of his Prophet – sallAllaahu alayhi wa sallam.

It appears to me that the son burying his mushrik father or his mother is the last of what the son possesses of good companionship wit h his mushrik father in this world. As for after the burial then it is not allowed for him to pray for him, nor seek forgiveness for him, this is due to the clear statement of Allaah Ta’ala: << It is not proper for the Prophet and those who believe to ask Allaah’s Forgiveness for the Mushrikeen even though they be of kin >>

So, if this is the case, what is the situation of t he one who supplicates for mercy and forgiveness on the pages of newspapers and magazines for some of the kuffar , announcing their deaths, for a small amount of dirhams !

The one who is concerned for his hereafter should fear Allaah.

2- It is not legislated for him to wash the unbeliever, nor should he shroud him. And nor should he pray upon him even if he is a close relative, since, the Prophet – sallAllaahu alayhi wa sallam did not order Alee to do so. If this had been permissible, the Prophet – sallAllaahu alayhi wa sallam would have mentioned it, since delaying the explanation of an order when there is a need for it, is not permissible. This is the Madhab of the Hambalees and other than them.

3- It is not legislated for the relatives of that Mushrik to follow the funeral procession. Because the Prophet – sallAllaahu alayhi wa sallam did not do this for his uncle. His uncle was the kindest and the most compassionate of the people to him. Even to the extent that the Prophet supplicated to Allaah for him, whereby his uncle’s punishment will be the least in the Hellfire, as has been previously explained.

And in all of this there is a lesson for those peop le who have been deceived by their ancestry, but they do not do any thing for their hereafter with their Lord, and Allaah the Great spoke the truth when He said: << There will be no kinship among them that Day, nor will they ask of one another. >>

Related Links:

  • The Ahadeeth of Tawheed  – From the ‘Silsilah Ahadeeth As-Saheehah’ Of Shaykh Al-Albaani , Translated by Abbas Abu Yahya

What is required of a new Muslim between the period he embraces and openly announces his religion – The Permanent Committee

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Question:

Between the period he embraces Islaam and [openly] announces his [embracing of] Islaam, is the new Muslim required to perform the obligatory acts as required of [all] Muslims?

Response:

All Praise be to Allaah alone, and may the prayers and salutations be upon His Messenger and his companions; To proceed:

When a person embraces Islaam, then [as a Muslim] – according to his ability – he is [now] required to gradually learn that which is required of him – as legislated. He is [then] required to act accordingly, and that is from the date he embraced Islaam.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu ‘alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research & Verdicts
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-‘Ilmiyyah wal-Iftaa – Fatwa No.6348
Fataawa ad-Da’wah wal-Jamaa’aat al-Islaamiyyah – Page 85

Be Careful From Who You Take Your Deen From ! – Shaykh Ahmad ibn Bazmool

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Shaykh Ahmad ibn Bazmool
Transcription by: Umm Yusuf min Sri Lanka

The shaykh hafidhahullah then stated that this issue of knowing merely the groups and the likes is a very important subject. It is taken from the statement of Muhammad ibn Sareeh rahimahullah this is a matter or this knowledge is a matter of deen, so be careful who you take your deen from. This matter is a matter of deen, so be careful who you take your deen from. So this is how important this issue is. Is that the knowledge when o­ne takes from someone or o­ne hears from someone or o­ne learns from someone that knowledge is going to be deen something that is going to weighty o­n the Day of Judgment something that he is going to meet Allaah with so it is important that he takes his knowledge o­nly from those who are known to have knowledge. And who are known to have taqwa and who are known to be upon righteousness, because what he takes is going to be his path to the Hereafter so look to who you take your deen from means that a Muslim must look and takes his deen from Ahlus sunnah, the salafiyoon the o­nes who follow the salaf us salih and secondly that the o­ne that he takes his deen from is someone who has knowledge, known for knowledge, known for being upright and known for having taqwa. This knowledge is a matter of deen so be careful who you take your deen from.

Then the shaykh Ahmad bin Bazmool hafidhahullah ta’ala stated that Imaam Malik rahimahullah mentions in the introduction of Saheeh Imaam Muslim that there was in Madinah a hundred men that were pointed to by the people as being worshippers and being people who were righteous and being people having abstinence from the dunya but no o­ne would take knowledge from them. This statement by Imaam Malik rahimahullah is saying, that it is not enough for a person to be known for worship and being known for having abstinence from the dunya and being known for the outward expression of his worship that you take from him. That these people were known for that and these people pointed to them for that but no o­ne would take their affairs from them because it was not from their affair. Their affair was worshipping and righteousness but their affair was not knowledge. He said that if we would understand that any of us who would see a brother who has his thobe properly clad and the length of his beard is long we would think that he is a scholar of his time of the mufti of his area and this is a great mistake.

Then the shaykh Ahmad bin Bazmool hafidhahullah ta’ala states that there is no doubt that is obligatory upon the people to learn ilmi shar’ee, Islamic knowledge and this is based o­n the Quraanic verse, Allaah subhana wata’alah says “Ask the people of knowledge if you do not know.” And it is based upon the statement of Prophet Muhammad salallahu alaihi wa sallam “that seeking knowledge is an obligation upon every Muslim”. And a man came to Imaam Malik rahimahullah and said, “I want to seek knowledge” and Imaam Malik rahimahullah told him start with that which you needfor your night and your day because he means that the areas of knowledge are many and extensive and what is important is what you need is for your night and your day. And of course the first thing that you need is Tawheed, because it is the basis for all actions. And then you need taharah the proper way to purify yourself and then you need the proper manner of how to make salaah and like this.

So this is understood and this has been explained, it is clear that that man needs what he needs for his day and his night of Tawheed and of taharah purification of salaah. Then we can see the mistake of those who want that the Muslims get involved or start without knowledge in siyaasah or political issues upon the methodology of the hizbiyyah or partisanship or defending the people who are upon shirk and bid’ah. We see that these people who call to these types of issues are not individuals from whom we should take are knowledge from.

Shaykh Ahmad bin Bazmool hafidhahullah ta’ala then went o­n to say that in reality the weakness of this ummah and the humiliation of this ummah is because of the ignorance of the ummah regarding this deen. It is not like some people say that the weakness of the ummah is because it does not have the physical strength or the weakness of the ummah is due to the fact that the disbelievers are conspiring against it. The shaykh says no, the weakness of the ummah is from inside the ummah, that the ummah does not have knowledge of deen . This ummah does not support Allaah so Allaah does not support it. As Allaah says in the Qur’aan, “If you support Allaah, Allaah will support you and will make your foothold firm. He said that the scholars say, that supporting Allaah means learning the deen, the ahkam the regulations of the deen, acting upon the deen and studying the deen. He says it is not like those people think that what we need to do is concentrate o­n the materialistic issues and if we knew about the strategies and conspiracies of the disbelievers and their political plans and we had a system arranged with all sort of leaders and the like that that will solve our problems. He said no, it is clear that humiliation comes from ourselves. Based o­n the hadith of Prophet salallahu alaihi wa sallam that if you deal in eena which is an illegal transaction a form of usury which means a Muslim will enter into which is forbidden regarding transaction and you follow the tails of the cows meaning will give in to agriculture and these type of issues and get them more importance than the Hereafter and you leave Jihaad neither do you establish Jihaad nor do you for Jihaad for Jihaad he said has two types of preparations Roohi wa Maddi, Roohi meaning spiritual preparation and Maddi meaning material preparation. And this is why you see the mistake of Usaamah bin Laden among many reasons for his mistakes he is wrong and incorrect is he thinks that Jihaad is o­nly the materialistic preparation and he has totally forgotten about the spiritual preparation and he has totally forgotten about many issues in Islaam. And that which he is doing is nothing to do with the sunnah and which he is doing has nothing to do with Islaam and he is in ignorance of these issues and the scholars have responded against him. So it is the issue that the Muslims, the ummah will not learn the deen and will get involved in tijaarah and forbidden trading transaction and will leave Jihaad and will become pleased with the dunya, then Allaah subhana wata’alah will send upon him humiliation. And He will not lift this humiliation off from them until they return to their deen. The scholars say return to the deen is learning the deen, acting upon the deen and spreading the deen. He says it is not through explosions and bombings and harming individuals who had no hand in any evil and this type of thing but it is returning to the deen of Allaah learning it, practicing it and spreading it.

Shaykh Ahmad bin Bazmool hafidhahullah ta’ala went o­n to say so we know and understand this. There is a very important point that we must understand and that is that it is forbidden for anyone who does not have knowledge to talk. That is if he is jaahil ignorant is forbidden to talk in the matters of the deen. And this is something very clear from the Qur’aanic verses in which Allaah says, “Do not talk about those matters which you have no knowledge, verily regarding the hearing, the heart and the talk all of these matters a person will be questioned about.” And then Allaah subhana wata’alah mentions the forbidden matters after mentioning al fawaahish outwardly and inwardly and mentioning other matters and He says and to ascribe to Allaah that which he has no authority or that you commit shirk and then He says and you speak about Allaah when you have been forbidden that you speak about Allaah when you have no knowledge. He said that the scholars have got from this that speaking about Allaah without knowledge is worse than shirk. Speaking about Allaah without knowledge is worse than shirk, for two reasons o­ne is that this speaking about Allaah tabarakta wat’ala without knowledge is something that is general something that it will affect everybody but the state of the something he has done regarding himself. So it is forbidden for anyone to speak about Allaah without knowledge. And there is the narration of the Prophet salallahu alaihi wa sallam in which some of his companions was with o­ne of his companions o­n a journey and he got injured and when he got injured he also fell into sexual defilement, state of junub and it was a very dark cold night and he wanted to know if he should take wudhu or tayammum and he asked them if it is possible to do this and they said no you must take a ghusl you must take a full ghusl, so when he did this, he died. So when this reached the Prophet salallahu alaihi wa sallam he said, “they killed him they killed him, may Allaah kill them. Why did they not ask if they were ignorant? Verily the cure for ignorance, is asking.” So this shows that it is forbidden for someone who does not know, to talk.

So Shaykh Ahmad bin Bazmool hafidhahullah says if we have understood from what has preceded, the o­ne being questioned if he does not know, if he cannot answer it is haraam for him to answer. He must also know that the Muslim who does not know it, is forbidden for him to ask someone who does not know. It is forbidden for him in matters of deen to ask someone who does not know. Rather he has to ask an aalim a scholar someone who has knowledge and this is what Muhammad ibn Sar’ee rahimahullahu meant when he said this matter is a matter of knowledge of deen so be careful who you take your deen from.

He said also in our daily life we had a medical situation or whatever, will we go to a mechanic ?, and if we had a problem with our car will we go to a farmer? and if we wanted to construct a house will we go to someone who is a specialist in cleaning?. No, we will go to each individual who has a specialty in which they are specialist in. So when it comes to an issue of deen we must go to the ulemaa we must go to the scholars. And it is not right to say ask anybody or to do what everybody else is doing this is a major mistake also. As comes in a narration of Abu Darda raliallahu anhu in this in the khilafa of Uthmaan raliallahu anhu in the time of Uthmaan raliallahu anhu when he went to the masjid and he prayed and he saw some tabi’een praying but they were not praying according to the sunnah. There salaah was not the salaah according to the sunnah. Abu Darda went home angry. And when Umm Darda raliallahu anha saw him she said, “What has made you angry, what has caused you to get angry.” He said, “By Allaah I don’t see anything that we were doing in the time of the Prophet salallahu alaihi wasallam that the Muslims are doing except that they pray together. Meaning that many of the sunan many of the practices that they were doing in the time of the Prophet salallahu alaihi wasallam that individuals were not doing it and what was left was that they were just praying together. This is Abu Darda’s statement while he is at the period which is close to the Prophet salallahu alaihi wasallam and there were a lot of sahabahs still alive and there were many tabi’een so what about now o­ne thousand four hundred years after that are the people the general masses upon sunnah? Are the general masses upon knowledge? Are the general masses people that we should follow? No! but we should follow the ulemaa Rabbaniyeen, the scholars who know the deen of Allaah tabarakta wata’la we should not follow what our mothers were upon our fathers were upon our relatives are upon but we should follow that which the scholars are upon. These people are not right that they follow the general masses but we should follow the Prophet salallahu alaihi wasallam and the o­ne who directs us to the right. In fact what the Prophet salallahu alaihi wasallam was upon are the scholars.

Then Shaykh Ahmad bin Bazmool hafidhahullah stated that the people are of two types. The awwam or the general laymen who have no knowledge and the tullabul ilm, al ulemaa they are together, tullabul ilm students of knowledge and the ulemaa. Now the ulemaa and the students are of two types. The ulemaa who are not in reality scholars and those are the o­nes who have hizbiyyah or innovation or partisanship or politics or this movement oriented overthrowing governments and blowing up things and things of this nature and bid’ah and mistakes in their aqeedah and their manhaj. These individuals should never be taken from whatsoever. The second is the tullabul ilm and the ulemaa who are upon the sunnah, salafiyeen upon the way of the salaf us saalih . They are upon the way of the sunnah and o­n the way of the salaf us saalih. These individuals the scholars are the source that you go to. The students of knowledge are actually made a (unclear ) source. They are individuals that you benefit from but you are never to take their statements over the statements of the ulemaa, of the scholars. So if we reiterate this point, the awwam the general masses don’t take anything from them but rather they should be taught, for they are ignorant.And those people who are considered scholars but their methodology is incorrect, their a qeedah and manhaj is incorrect they are involved in siyasah or politics or hizbiyyah or matters that are secretive and things of this nature they should not be taken from for they are in reality they are part of the seventy two groups that are promised the Hellfire.

Rather the o­ne that should be taken from are the tullabul ilm and ulemaa who are upon the sunnah and who are upon the way of the salaf us saalih. But the distinction must be made that we take the words of the ulemaa over the words of the student of knowledge. For instance Kibar ulemaa the Great body of Scholars like Shaykh Rabee for example says something then we take what he has said and what they have said because they are the greater scholars. And it is not right to take what a student of knowledge says just because he is salafee unless he has some clear evidence that he has stated that the scholars have missed. But if generally speaking the people have of taking the students of knowledge because he is salafee over the scholars is a great mistake.

Shaykh Ahmad bin Bazmool hafidhahullah said this issue of importance of returning to the people of ilm , returning in going to the people of knowledge as a source in going back to them we have two stories from the Prophet Muhammad salallahu alaihi wasallam regarding this issue. o­ne is the story regarding the man from before us from Bani Israel who had killed 99 individuals and he wanted to get to Allaah tabarakta wata’la so he found an aabid a worshipper, he said notice an aabid a worshipper not an aalim a scholar. A worshipper who was worshipping in seclusion and he said to him, “I have killed 99 individuals, is there any means for me to repent to Allaah to make Taubah”. So this aabid who was ignorant said, “No”. So he killed him and he completed a hundred individuals. So then he went to a scholar and saying to the scholar I have killed a hundred individuals is there any means for me to repent. The aalim said what is(unclear)between you and making Taubah to Allaah. Of course you can make taubah but you are in a land that is evil and it is upon you to go to such and such land where there are righteous people who worship Allaah so you go there and worship Allaah with them.” So this shows you the issue of going to the scholar verses going to someone who is ignorant.

The second story is about two individuals, o­ne who was righteous and the other was a sinner. And every time the righteous o­ne would pass by the sinner he would correct him and advice him but he would not accept. So o­ne day the righteous person said to him, “By Allaah, Allaah will not forgive you.” So Allaah tabarakta wata’la said, “Who is it who is bold enough to go over Me or above Me, verily I have forgiven him and I have made your deeds nothing.” So this is the righteous person because he was ignorant he led him to go into the area that was described by Allaah tabarakta wata’la that he would not forgive o­ne of His creatures. So Allaah tabarakta wata’la wiped away or made nothing the deeds of the obedient o­ne and forgave the disobedient o­ne. So this shows us the importance of knowledge number o­ne and that we should acquire it and the importance of returning to the ulemaa. Don’t ask anyone and everyone but ask Raazikeena fil ilm those who are well grounded in knowledge.

In closing Shaykh Ahmad bin Bazmool hafidhahullah that someone might say what is wrong with taking knowledge from the hizbiyeen and mubtadiyah (One who commits bid’ah), if they have something beneficial to give. I’ll just take the good and I will leave the bad. He said there were several issues wrong with this.

o­ne, is that the Prophet salallahu alaihi wasallam warned against the ulemaa as soo or al jahaal, taking from the evil scholars or the ignorant. And this is in a hadith in which he said, “That Allaah tabarakta wata’la does not take the knowledge after having given it by taking it away from your hearts but by the death of the religious learned men, the scholars, until there will remain nothing but the ignorant people who will contort it and will give verdicts according to their opinions and they will mislead others and they will go astray and will lead others astray.

The second matter is that Allaah tabarakta wata’la and the Prophet salallahu alaihi wasallam‘s order of hizbudeen , preserving o­nes deen. And the person who goes and sits with the innovator or hizbee is not preserving his deen.

Thirdly, is that taking from the hizbiyeen or the innovators is that they are from the asaaghir, the small o­nes and we have been forbidden or the Prophet salallahu alaihi wasallam indicated that from the signs of the hour is that the people will take their knowledge from the asaaghir. And he said that the asaaghir are the innovators.

Fourthly is that the mubtadih you cannot forsake from the fact that he will not oppose you. You will think that he is giving you the best, but he will take you step by step until he pulls you and that is the way it has been amongst the past (unclear).

And the fifth matter is that the person who is going there saying “I will get the good and leave the bad” is ignorant. So he cannot protect himself from falling into a fitnah. So he can’t protect himself from falling into a fitnah. So for all these reasons above and more it is important that you take o­nly from the scholars who are known for the knowledge who are well grounded in their knowledge and we do not ask or take from anyone else. And then he said hadha wa salallahu wa nabiyinah Muhammad.

What a Muslim does with his close relative who is a Mushrik – Shaykh Al-Albaani

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The Ahadeeth of Tawheed from the Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Translated by Abbas Abu Yahya

161- The Messenger of Allaah said to ‘Alee bin Abu Talib: ‘Go and bury your father.’

He said; ‘No, I won’t bury him, because he died as a Mushrik.’

The Messenger said to him: ‘Go and bury him, and don’t speak to anyone until you come to me.’

I came to him and I had signs of dirt and dust upon me. He ordered me to wash, so I washed and he supplicated for me with supplications which would not please me to exchange anything for them on the face of this earth.

From the benefits of the hadeeth

1- That it is permissible for a Muslim to take the responsibilities of burying his close Mushrik relative. This does not negate his hate far his relative’s Shirk.

Do you not see that ‘Alee refused to bury his father the first time. Whereby, he said: ‘he died as a Mushrik‘ thinking that if he buried him then this would enter into being in alliance with his father which is prohibited. Like the saying of Allaah Ta’ala:

<<Take not as friends the people who incurred the Wrath of Allaah >>

When the Messenger ordered him again to bury his father he hastened to fulfill the Messenger’s order. And he left that which seemed to be correct to him the first time. It is also from obedience, that a person leaves his own opinion for the command of his Prophet – sallAllaahu alayhi wa sallam.

It appears to me that the son burying his Mushrik father or his mother is the last of what the son possesses of good companionship with his Mushrik father in this world. As for after the burial then it is not allowed for him to pray for him, nor seek forgiveness for him, this is due to the clear statement of Allaah Ta’ala:

<<It is not proper for the Prophet and those who believe to ask Allaah’s Forgiveness for the Mushrikeen even though they be of kin>>

So, if this is the case, what is the situation of the one who supplicates for mercy and forgiveness on the pages of newspapers and magazines for some of the Kuffar, announcing their deaths, for a small amount of Dirhams!

The one who is concerned for his hereafter should fear Allaah.

2- It is not legislated for him to wash the unbeliever, nor should he shroud him. And nor should he pray upon him even if he is a close relative, since, the Prophet – sallAllaahu alayhi wa sallam did not order ‘Alee to do so. If this had been permissible, the Prophet– sallAllaahu alayhi wa sallam would have mentioned it, since delaying the explanation of an order when there is a need for it, is not permissible. This is the Madhab of the Hambalees and other than them.

3- It is not legislated for the relatives of that Mushrik to follow the funeral procession. Because the Prophet – sallAllaahu alayhi wa sallam did not do this for his uncle. His uncle was the kindest and the most compassionate of the people to him. Even to the extent that the Prophet supplicated to Allaah for him, whereby his uncle’s punishment will be the least in the Hellfire, as has been previously explained.

And in all of this there is a lesson for those people who have been deceived by their ancestry, but they do not do any thing for their hereafter with their Lord, and Allaah the Great spoke the truth when He said:

<< There will be no kinship among them that Day, nor will they ask of one another >>

Permissibility of a new revert to enter the Sacred Precincts even if they have not changed their names – Permanent Committee

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Permanent Committee for Scholarly Research and Ifta’ has read what was sent by to the General Chairman by the undersecretary of the foreign ministry for political affairs. This letter was refereed to the Committee by the administration of scholarly research and Ifta’. This letter is No. 23l that was sent in 1408 A.H. The Undersecretary sent this message:”I have received a request from the embassy of the Custodian of the two Sacred Mosques in Bonn.

It inquires if it is obligatory upon he who embraces Islam to change his name in order to be admitted access to the sacred area in order to perform Hajj or not? Can he who does not change his name be admitted entrance to these places? I would like to receive an answer in order to send it to the embassy there.”

After reviewing the question, the Committee responded that if he confirms that he is a Muslim, he is legally permitted to enter to the sacred precincts regardless of his name.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’
Member Deputy Chairman Chairman
Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Source : http://alifta.net

Why is our religion called “Islaam” ? – Permanent Committee

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Question:  Why is our religion called “Islaam”

Answer:

Because one who enters it submits (Aslama) himself to Allaah, and he surrenders to (Istislam), and abides by, all of the judgements that come from Allaah and from His Messenger Salallaahu alayhi wasallam. Allaah Almighty said:

وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلاَّ مَن سَفِهَ نَفْسَهُ

And who turns away from the religion of Ibraheem except him who fools himself? [Baqarah 2:130]

He also said:

إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ

When His Lord said to him, “Submit (i.e. be a Muslim)!” He said, “I have submitted myself (as a Muslim) to the Lord of all that exists.” [Baqarah 2:131]

And

مَنْ أَسْلَمَ وَجْهَهُ لِلّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِندَ رَبِّهِ

But whoever submits his face (himself) to Allaah and he is a good-doer then his reward is with his Lord [Baqarah 2:112]

Permanent Committee for Research and Verdicts
Fatawa Islamiyah, vol.8, P.355 DARUSSALAM

Islaam For The New Shahaadah – Dawud Adib [Audio|En]

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Islaam For The New Shahaadah -Part 1 – Download

Islaam For The New Shahaadah -Part 2 – Download 

The Story Of How An-Najjaashee Became The King Of Abyssinia – Dawud Burbank

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[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

Posted by Saad Burbank @ www.alitisaambissunnah.wordpress.com

* Concerning an-Najjaashee’s refusal to surrender the Muslims in his land to the Mushrikoon from Quraish, and his refusal to accept gifts to bribe him to do that:-

* az-Zuhree said: “I had this hadeeth narrated by “Urwah ibn az-Zubayr (rahimahullaah): from Umm Salamah (radiyallaahu “anhaa). So “Urwah said: “Do you know what he (i.e. an-Najjaashee) meant by his saying: “Allaah did not take any bribe from me, when He restored my kingdom to me, such that I should accept any bribe to keep my kingdom; And Allaah did not do what the people wanted with regard to me, such that I should obey the people against Him.” ?

So I said; “No.”… So then “Urwah explained it, saying:  “Aa’ishah (radiyallaahu ‘anhaa) narrated to me that:

<< His father was previously king of his people, and he had a brother, and his brother had twelve sons. But the father of an-Najjaashee had no child besides an-Najjaashee.

So the people of Abyssinia started plotting together and they said: We ought to kill the father of an-Najjaashee, and give the kingship to his brother, then his brother has twelve sons. So then later they can inherit the kingship and the Abyssinian people will remain for a long time without any infighting between them. So they attacked (the king) and killed him, and they made his brother king.

So then an-Najjaashee entered upon his uncle, and he impressed him so much that he consulted nobody else besides him, and he was found to be a person of intellect and firm resolve.

So when the rest of the Abyssinians saw the status which he now had with his uncle they said: This boy has got the better of his uncle now, so we do not feel safe that he will not make him king over us (after himself), and he knows that we have killed his father. So if that happens, he will not leave a single noble amongst us except he will kill him.

So they went to his uncle and said: You know that we killed his father, and put you in his place; and we do not feel safe that he will not become king over us (after you). So either you kill him, or you banish him from our land.

He said, “Woe to you, you killed his father yesterday, and now I have to kill him today! Rather I will send him away from your land.”

So they took him away, and put him in the market place; and they sold him as a slave to a trader from the traders who threw him into a ship, having bought him for 600 or 700 dirhams.

Then he departed with him.

Then when it was the evening of that same day some clouds from the autumn clouds appeared. So his uncle went out to enjoy the rain, but he was struck by a lightening bolt which killed him.

So the people quickly went to his children, but they found that they were stupid people. There was not a single one that had any good in him. So the affair of the Abyssinians was thrown into confusion.

So some of them said to others:
“You know, by Allaah, that the only one who is suitable to be king over you is the one who you sold this morning. So if you have any concern for the affair of the Abyssinians, then go and get him before he leaves.”

So they went searching for him. So they found him and they brought him back; and they placed the crown upon his head, and they sat him upon his throne, and they made him the king.

But the trader (came and) said: “Give me back my money, for you have taken my slave!”

They said: “We will not give you anything.”
So the trader said, “Then by Allaah, I will go and speak to him.”

So he went to him and spoke to him, and said: “O king! I bought a slave and the people who sold him to me took the price, but then they seized the slave and took him away from me, and they won”t give me my money back.” So this was the first case that was seen from the firmness, wisdom, and justice of an- Najjaashee that he said:

“You must either give him his money back; or hand over his slave to him so that he may take him wherever he wants.”
So the people said: “Rather we will give him his money.” So they gave it to him.

So this is why ((when the Najjaashee did not surrender the Muslims, and did not accept the bribe from the Quraish to hand over the Muslims)), he said:

“Allaah did not take any bribe from me, when He restored my kingdom to me, such that I should take any bribe to keep my kingdom; And Allaah did not do what the people wanted with regard to me, such that I should obey the people against Him.”

* Shaikh al- Albaanee mentioned that it is reported by Ibn Hishaam in his abridgement of Ibn Ishaaq”s “Seerah” (1/363-364), and by Aboo Nu”aym in “ad-Dalaa.il” (pp.81- 84), and that its chain of narration is “hasan”.

* – This is the same one, an- Najjaashee, who sent a message to the Prophet (sallallaahu “alaihi-wa sallam) to say that he had accepted Islaam; and he died upon Islaam (radiyallaahu “anhu).

– Then Ibn Ishaaq reports through his chain of narration from “Aa.ishah that when an- Najjaashee died that the people mentioned that light was continually seen over his grave. Shaikh al-Albaanee said its chain is hasan (good).

– He is the one who is mentioned in al-Bukhaaree and Muslim in a hadeeth of Aboo Hurairah (radiyallaahu ‘anhu) that when he died, the Prophet (sal Allaahu alaihi wa sallam) was told through Revelation, and that he ordered the Companions to form rows and he prayed the Funeral Prayer for him, as no one in his land prayed the Funeral Prayer for him.
***

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