Eemaan has 70 and odd branches, its highest of them is the saying of “Laa ilaaha illAllaah” – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 32 – Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

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

The Second Level is Eemaan  

المرتبة الثانية : الإيمان : وهو بضع وسبعون شعبة ، فأعلاها قول : لا إله إلا الله ، وأدناها إماطة الأذى عن الطريق ، والحياء شعبة من الإيمان 

The second level is al-Eemaan (true faith) and it has seventy and odd branches, its highest of them is the saying of “Laa ilaaha illAllaah” and the lowest of them is removal of that which is harmful from the path; and al-hayaa (a sense of shame) is a branch of eemaan.[42]


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

Eemaan is more inclusive than Islaam, so every believer is a Muslim, but not every Muslim is a believer. So eemaan is more inclusive with respect to itself, and it is more specific with regard to its people.

Eemaan in the language is at-tasdeeq (to believe, to attest with the heart).

He the Most High, said upon the tongue of the brothers of Yoosuf:

 وَمَا أَنتَ بِمُؤْمِنٍ لَّنَا

Meaning: you won’t believe us. (12:17)

As for [the meaning of] eemaan in the legislation, then it is as explained by the people of the Sunnah and Jamaa`ah:

Speech of the tongue, belief of the heart, and action of the limbs.
It increases with obedience, and it decreases through sin.

It is with this explanation, a reality relating to the legislation, because realities are three: a reality which relates to the language, a reality with regards to the legislation, and a reality relating to people’s custom.

So the explanation of eemaan with this explanation is a reality relating to the legislation. So, eemaan moves from the meaning in language to the meaning in Islaamic legislation.

So, eemaan is: speech upon the tongue – there has to be speech and acknowledgment with the tongue. And it is belief in the heart, when a person speaks upon his tongue, he must be believing it in his heart, otherwise he will be just like the hypocrites, those who: 

 يَقُولُونَ بِأَلْسِنَتِهِم مَّا لَيْسَ فِي قُلُوبِهِمْ

They say with their tongues that which is not in their hearts. [48:11]

And speech upon the tongue, and belief in the heart will not suffice, rather there must be action on the limbs also, and carrying out the obligatory duties is essential, and avoiding the prohibitions. So the person does the acts of obedience and he avoids the forbidden acts, all of this is from eemaan. With this definition, it comprises the whole of the religion. However, these acts of obedience and these many legislated duties, some of them are a part of the reality of eemaan, and some of them are things which are a completion of eemaan.

Eemaan has pillars and branches, and the Prophet sallallaahu`alaihi wa sallam explained them in two hadeeth. He explained the arkaan (pillars) of eemaan in the hadeeth of Jibreel, and he explained the branches of eemaan in the hadeeth of «Eemaan is seventy and odd branches». This will follow in shaa’ Allaah.

Eemaan and Islaam, if they are mentioned together, then each of them has its own meaning. When only one of them is mentioned, then it enters along with the other. If they are mentioned together, then Islaam is explained to be the outward actions, and they are the five pillars of Islaam, and eemaan is explained to be the inward actions which are the six pillars, and their places are in the heart. All of these must be found together in a Muslim. The Muslim must be one who has eemaan and who establishes the pillars of Islaam and the pillars of eemaan – he must gather all of them.

He sallallaahu`alaihi wa sallam said:

»الإيمان بضع وسبعون شعبة ، أو بضع وستون شعبة«

«Eemaan is of seventy and odd branches, or sixty and odd branches.» There are two narrations.

[Reported by al-Bukhaaree (9) with the wording «sixty and odd» and Muslim (35) with both wordings from a hadeeth of Aboo Hurayrah radi Allaahu `anhu.]

His saying «odd»: it is a number between three and nine. So if it is said: «ten and odd,» then it means a number between thirteen until nineteen, and if it is said «odd» on its own, then it means something between three and nine.

His saying «branches»: a branch is a part of the thing, meaning that the pillars have seventy and odd parts or sections.

His saying «the highest one of them»: meaning: the highest of the branches is the saying Laa ilaaha illaAllaah.  It is the head of Islaam and it is the head of eemaan, it is the first pillar, and it is the entry point of the religion.

His saying «the lowest one of them»: meaning: the last of them and the least one of them.

His saying «removing that which is harmful from the path»: meaning: removing that which is harmful from the path which is walked upon. And «that which is harmful» is everything which causes harm to the people, whether it be thorns, rocks, filthy things or refuse, everything which causes harm to people upon their path. And placing that which is harmful upon their path is forbidden, because the path is for those who wish to precede upon it, and harm impedes those who want to proceed, or puts them in danger, such as stopping his car upon the road, this is from causing harm – and letting water flow out from the house unto the path, this is from harm – and putting rubbish upon the pathway, this is from causing harm, whether it be upon the road, the town, or in the countryside – placing a rock, pieces of timber, iron upon the pathways of the people, digging holes in the roads of the people – all of this is from causing harm. So if a Muslim comes and removes this harm, and clears the path of it, then this is a proof for his eemaan. So, placing that which is harmful upon the path is from the branches of kufr, and removing harm from the path is from the branches of eemaan.

His saying «al-hayaa (true sense of shame is a branch of eemaan)»: al-hayaa is a characteristic which Allaah places in a person which leads him to carry out whatever will beautify and adorn him; and which prevents him from things which will contaminate and disfigure him. And al-hayaa which leads a person to perform that which is good, and to withhold from that which is evil is praiseworthy. As for shame or shyness which prevents a person from doing something good, from seeking knowledge, and from asking about things which are a problem to his understanding, then this is blameworthy shyness. This is because it is blameworthy embarrassment.

And the pillars of eemaan are many as you have come to know there are seventy and odd. Al-Imaam al-Bayhaqee wrote a large work in which he mentioned the branches of eemaan, it has an abridgment which has been printed.

From the proofs of the scholars that eemaan is speech upon the tongue, belief in the heart and action on the limbs is his saying sallallaahu `alaihi wa sallam:

» أعلاها لا إله إلا الله «

« The highest of them is none has the right to be worshipped except Allaah. » This is a proof for sayings. And his saying sallallaahu`alaihi wa sallam:

» أدناها إماطة الأذى عن الطريق «

« And removal of that which is harmful from the path » is an action. It proves that actions are from eemaan. And his saying sallallaahu`alaihi wa sallam:

» الحياء شعبة من الإيمان «

« al-hayaa is a branch from eemaan .» This is something in the heart, al-hayaa is in the heart. This is a proof that eemaan is sayings upon the tongue, belief in the heart, and actions upon the limbs.

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

Book Study Resources – Three Fundamental Principles

Related Links:

https://abdurrahman.org/belief/imaan-faith-pillars

The Proof for the testification that ‘Muhammad is the Messenger of Allaah’ & his characteristics – Shaykh Fawzan | Dawud Burbank [Audio|En]

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Sharh-ul-Usool-ith-Thalaathah : Lesson 29
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

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

And the Proof for the testification that ‘Muhammad is the Messenger of Allaah’ is His saying:

لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ

There has indeed come to you a Messenger from Allaah from amongst yourselves; it grieves him that you undergo suffering. He is eager and anxious for your guidance and he is full of compassion and mercy for the believers. [9:128] 37


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

The first pillar of the pillars of Islaam is composed of two matters:

  1. The first: The testification Laa ilaaha illaAllaah (none has the right to be worshipped except Allaah).
  2. The second: The testification ‘Muhammadan rasoolullaah‘ (Muhammad is the Messenger of Allaah).

So these two are a single pillar. The first part means making ones worship purely and sincerely. And the second part means following the Messenger sallallaahu ‘alaihi wa sallam.

The proof for the testification that ‘Muhammad is the Messenger of Allaah’ is His saying:  

لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ

There has indeed come to you a Messenger from Allaah from amongst yourselves; it grieves him that you undergo suffering. He is eager and anxious for your guidance and he is full of compassion and mercy for the believers. [9:128]

And the proofs for the testification that ‘Muhammad is the Messenger of Allaah’ are many in the Book and the Sunnah, as well as the amazing miracles which prove his sallallaahu ‘alaihi wa sallam‘s Messenger-ship.

And from the Book is this aayah:

لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ

There has indeed come to you a Messenger from Allaah from amongst yourselves; it grieves him that you undergo suffering. He is eager and anxious for your guidance and he is full of compassion and mercy for the believers. [9:128]

So this is a witness from Allaah for this Messenger sallallaahu ‘alaihi wa sallam, for his Messenger-ship and it is an description of his characteristics.

His saying, He the Most High:

لَقَدْ جَاءَكُمْ

There has indeed come to you. [9:128]

The ‘Laam’ is a Laam to indicate an oath. So therefore, it carries along with it an oath which is understood (in the meaning) and is taken to be wallaahi (by Allaah) ‘there has certainly come to you.’

قَدْ

is a particle for confirmation and emphasis.

جَاءَكُمْ

He has come to you. [9:128]

O Mankind! This is an address to the whole of mankind, because his sallallaahu ‘alaihi wa sallam‘s Messenger-ship was general to all of the thaqalayn (two species), mankind and jinn.

رَسُولٌ

A Messenger. [9:128]

He was one who had a revealed law sent to him by revelation and he was commanded to convey it. He was called a Messenger because he was mursal (sent) with a Message by Allaah the Perfect and Most High.

مِّنْ أَنفُسِكُمْ

From your own selves. [9:128]

From your own species and your own type, from human-kind. He was not an angel from the angels. And this was the Way of Allaah the Perfect and Most High – that He would send to mankind, Messengers from them, in order to make their affair clear and in order for them to speak with them and because they would know them. If He had sent, as a Messenger to them, an angel, they would have not been able to speak with him because he would have not been from their type of being. Also, they would have not be able to see the angel, because he would have not been from their type of being. So from His Mercy, He the Perfect and Most High, is that He sent as a Messenger to mankind a Messenger from their own type. Indeed he was from the Arabs, and from the most noble of the houses of the Arabs in lineage, from the tribe of Baanee Haashim, who are the most honorable in lineage of Quraysh, and Quraysh are the most honorable of the Arabs in lineage.

So, he was the specially chosen from the best of people. They knew him and they knew of his personality, his lineage, tribe, and his town. If they had not known him, then how could they attest to his truthfulness? And if he came with other than their language, then how could they understand his speech?

عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ

It grieves him greatly that you should suffer. [9:128]

His saying:

عَزِيزٌ عَلَيْهِ

Meaning: It troubled him sallallaahu‘alaihiwasallam.

مَا عَنِتُّمْ

Meaning: Whatever troubles you.

Meaning: Inconvenience and hardship. The Messenger sallallaahu‘alaihiwasallam was troubled by whatever caused trouble to his nation. He had not used to want hardship for them. Rather, he wanted ease and easiness. And therefore, his revealed law sallallaahu ‘alaihi wa sallam came as something easy and easy-going.

He, sallallaahu ‘alaihi wa sallam, said:

بعثت بالحنيفية السمحة

I was sent with the Straight and true religion; the religion of ease.[1] [2]

[1] Ahmad (5/266). [2] Reported by Ahmad 23/623 (22291) from the hadeeth of Abu Umaamah Al-Baahilee, radiallaahu ‘anhu. [Shaikh Al-Albaanee declared this hadeeth as strong in As-Saheehah no. 2924]

He the Most High said:

وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ

And He did not place upon you any hardship in the religion. [22:78]

And He said:

مَا يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُم مِّنْ حَرَجٍ

Allaah does not wish to place any hardship upon you. [5:6]

So His revealed Way is easy, it goes along with the capability of the people and with what those given duties, are able to do, and it does not burden them with things they are not capable of. Therefore, the Prophet sallallaahu ‘alaihi wa sallam used to love to make things easy for them. He was never given a choice between two matters except that he chose the easiest one of the two as long as it was not sinful. He used to love to perform an action but he would leave it out of compassion for his Nation. He would leave the action even though he loved it, from the righteous deeds in order that he should not put difficulty upon his nation. These were from his characteristics, that whatever caused difficulty for his nation was a difficulty he felt himself, and he would become pleased with whatever was pleasing to them, and he would be joyful with whatever caused them to be joyful.

Whoever has these as his characteristics, then there is no doubt that he will not bring except that which is khayr (good) and Rahmah (mercy), sallallaahu ‘alaihi wa sallam. 

حَرِيصٌ عَلَيْكُم

He is eager and anxious for you. [9:128]

Meaning: For your guidance and that you are taken out from the darkness into the light. Therefore, he himself bore difficulty in calling the people, seeking that they should be guided, and seeking to take them out from darkness into light to such an extent that Allaah said to him:

لَعَلَّكَ بَاخِعٌ نَّفْسَكَ أَلَّا يَكُونُوا مُؤْمِنِينَ

Perhaps you will destroy yourself with grief that they are not believing. [26:3]

Meaning: Perhaps you would bring about your own destruction that they do not believe, because of grief. So do not grieve for them. And this was from the completeness of his sincerity, sallallaahu ‘alaihi wa sallam. 

He was compassionate and merciful towards the believers. [9:128]

Meaning: ra’oof is from ra’fah (compassion), and it means tenderness and kindness.

Meaning: He described him with Rahmah (mercy), so he was not harsh. 

فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لَانفَضُّوا مِنْ حَوْلِكَ

So by mercy from Allaah you were gentle with them, and if you had been severe and hard-hearted, they would have dispersed from around you. [3:159]

He  sallallaahu ‘alaihi wa sallam was humble and gentle with the believers, he would lower his wing in gentleness, and he would meet them with a smiling face, and love, affection, and fine treatment. These were from his  sallallaahu ‘alaihi wa sallam characteristics.

Allaah mentioned five attributes for this Messenger  sallallaahu ‘alaihi wa sallam:

  1. First: He was from amongst you.
  2. Second: He was troubled by whatever troubled you.
  3. Third: He was eager and anxious for you.
  4. Fourth: He was compassionate towards the believers.
  5. Fifth: He was merciful.

Five characteristics from the characteristics of this Prophet  sallallaahu ‘alaihi wa sallam. And compassion and mercy were mentioned specifically for the believers since he  sallallaahu ‘alaihi wa sallam was stern upon the people of shirk and the obstinate and willful rejecters of the truth.

He would become angry for that which angered Allaah the Perfect and Most High, just as He the Most High said:

يَا أَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ ۚ وَمَأْوَاهُمْ جَهَنَّمُ ۖ وَبِئْسَ الْمَصِيرُ

O Prophet! Strive against the unbelievers and the hypocrites, and be stern against them. And their dwelling place will be the Hell-Fire, what an evil destination! [9:73]

The mercy and compassion was specific for the believers. Likewise the believers are to be the same with each other.

مُّحَمَّدٌ رَّسُولُ اللَّهِ ۚ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ

Muhammad is the Messenger of Allaah and those who are with him are stern against the unbelievers, merciful amongst themselves. [48:29]

These were his sallallaahu ‘alaihi wa sallam characteristics.

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

Book Study Resources – Three Fundamental Principles

Related Links:

The True Meaning of “Laa ilaaha illAllaah” and It’s Explanation from the Qur’an – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 27 Part B & Lesson 28
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

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

ومعناها لا معبودَ بحقٍّ إلا اللهُ وحده؛ (لا إله) نافيًا جميعَ مَا يُعْبدُ مِنْ دونِ اللهِ (إلا الله) مُثْبِتًا العبادةَ له وحدَهُ لا شريكَ لهُ في عبادتِهِ، كما أنَّه ليس له شريك في مُلْكِه

And its meaning is none has the right to be worshipped except Allaah; laa ilaaha (nothing has the right to be worshipped) is a negation of everything which is worshipped besides Allaah. Illallaah (except Allaah) affirms worship for Allaah Alone, and that none is given any share of worship along with Him, just as He has no sharer in His Sovereignty.34


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

His saying, “And its meaning is none has the right to be worshipped except Allaah”: the meaning of laa ilaaha illAllaah is not as is said by the people of falsehood: “there is no creator and there is no provider except Allaah”, because this is tawheed-ur-Ruboobiyyah (tawheed of Lordship), the people of shirk agreed to that, but they would not say laa ilaaha illAllaah. He the Most High said:

إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لَا إِلَٰهَ إِلَّا اللَّهُ يَسْتَكْبِرُونَ

وَيَقُولُونَ أَئِنَّا لَتَارِكُو آلِهَتِنَا لِشَاعِرٍ مَّجْنُونٍ

When it was said to them, “laa ilaaha illAllaah(none has the right to be worshipped but Allaah), they became proud, and they say, “are we to abandon worshipping our gods for a crazy poet?” [37:35-36]

“Aalihatinaa” means: those things which we worship.

لِشَاعِرٍ مَّجْنُونٍ ..

… in favour of a crazy poet?” [37:35-36]

They meant the Messenger sallallaahu ‘alaihi wa sallam, they described him with poetry and madness, because he had said to them, “Say: laa ilaaha illAllaah”, and he forbade them from the worship of idols.

And when he said to them, “Say: laa ilaaha illAllaah”, they said:

أَجَعَلَ الْآلِهَةَ إِلَٰهًا وَاحِدًا ۖ إِنَّ هَٰذَا لَشَيْءٌ عُجَابٌ

Has he made all of the objects of worship a single One to be worshipped? This is something very strange [38:5]

They thought that there were many gods to be worshipped.

So therefore this shows that its meaning is – nothing truly deserves worship except Allaah. Whereas if its meaning were – there is no creator and there is provider except Allaah – then they agreed to that, and they did not question it. So if that were its meaning they would not have refused to say laa ilaaha illAllaah, because they used to say when they were asked, “Who created the heavens and the earth?”, they used to say, “Allaah”. And when they were asked, “Who creates? Who gives provision? Who gives life and gives death and who controls the earth?”, they used to say , “Allaah”. They acknowledged this. So if that were the meaning of laa ilaaha illAllaah then they would have consented to it. However its meaning is, “None has the right to be worshipped except Allaah”.

If you were to say, “Nothing is worshipped except Allaah”, this would be a great error, because then all the objects of worship would be Allaah, High and Exalted is Allaah above this. Rather if you restrict it and you say, “bihaqq” (nothing is deservedly worshipped), then all the objects of worship are negated except Allaah the Perfect and Most High. You must therefore say, None has the right to be worshipped truly, meaning none has the right to be worshipped except Allaah. Then he explained that in accordance with the wording of the saying:

laa ilaaha: is a negation, it negates the right to worship from everything besides Allaah.

illAllaah: this is affirmation of worship for Allaah alone with no partner.

So laa ilaaha illAllaah includes negation and affirmation, and tawheed has to have negation and affirmation both. Affirmation alone will not suffice; and negation would not suffice on its own. There must be negation and affirmation, just as He the Most High said:

فَمَن يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللَّهِ

So whoever rejects the false objects of worship, and truly believes in and worships Allaah [2:256]

وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا

And worship Allaah and do not associate anything in worship along with Him [4:36]

So if you say, “Allaah is One who deserves worship”, this will not suffice, because Al-Laat is one who was worshipped, and Al-‘Uzza is one who was worshipped, and Manaat was an object of worship, all of the idols were called gods, or objects of worship. So therefore you must say, “laa ilaaha illAllaah”, none has the right to be worshipped except Allaah – there must be combination between negation and affirmation so that therefore tawheed is actualized and shirk is negated.


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

: وتفسيرها الذي يوضحها قوله تعالى

And its explanation which will make it clear is His saying, He the Most High:

وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ وَقَوْمِهِ إِنَّنِي بَرَاءٌ مِّمَّا تَعْبُدُونَ

إِلَّا الَّذِي فَطَرَنِي فَإِنَّهُ سَيَهْدِينِ

وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ لَعَلَّهُمْ يَرْجِعُونَ

And remember when Ibraaheem said to his father and to his people “I am totally free of everything that you worship except for the One who created me, for He will guide me”. And Allaah made it a saying to persist amongst his progeny so that they might remember and return to obedience to their Lord. [43:26-28] 35


[35Shaykh Saalih al-Fawzan’s Explanation:

The best thing to explain the Qur’aan is the Qur’aan. So laa ilaaha illAllaah has been explained by Allaah in the Qur’aan, and that is in the saying of His Khaleel, His specially chosen One (Ibraheem ‘alaihisalaatu wassalaam), in that which Allaah mentioned from him: 

إِنَّنِي بَرَاءٌ

I am totally free [43:26]

This is negation; it has the same meaning of laa ilaaha (none has the right to be worshipped): 

إِلَّا الَّذِي فَطَرَنِي

Except for the One who created me [43:27]

Meaning: except for Allaah. This is affirmation.

So this aayah is a complete and full explanation of the meaning of laa ilaaha illAllaah.


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

And His saying, He the Most High:

قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ اللَّهِ ۚ فَإِن تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ

Say : O people of the Scripture, come to a word of justice between us that we will single out Allaah with all worship and will not worship anything else besides Him, nor will we take one another as lords besides Allaah. Then if they turn away then say bear witness that we are Muslims submitting to Allaah and making our worship purely and sincerely for him. [3:64] 36


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

And His saying, He the Most High:

قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا

Say: O people of the Scripture, come to a word of justice between us that we will single out Allaah with all worship and will not worship anything else besides Him. [3:64]

This aayah from Soorah Aal-i-‘Imraan came down with regard to the deputation of Najraan, the Christians who came to the Prophet sallallaahu ‘alaihi wa sallam and debated him and asked him questions, and a long conversation occurred between them and him. They were Christians from the Christians of the Arabs. And in the end, the Prophet sallallaahu ‘alaihi wa sallam requested from them Al-Mubaahala (calling down Allaah’s curses upon whoever was lying):

 فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ

Then say: Come, let us call our children and your children, our womenfolk and your womenfolk, ourselves and yourselves – then let us invoke and call down Allaah’s Curse upon the liars. [3:61]

So when he requested al-Mubaahalah (calling down curses upon the liars), they feared and they did not engage in calling down the curses along with him, ‘alaihisalaatu wassalaam. Rather, they handed over the Jizyah because they knew that they were upon falsehood, and that he was the Messenger of Allaah, sallallaahu ‘alaihi wa sallam.

نبتهل: Meaning, let us call the curse down upon the liar from us. They knew that they were the ones who were the liars, and if they had engaged in calling down curses, fire would have descended upon them and consumed them in their places. Therefore they said no, we won’t do so – rather, we will hand over the Jizyah (special tax) and we will not engage in calling Allaah’s curses down upon the liars. So the Prophet sallallaahu ‘alaihi wa sallam accepted the payment of Jizyah from them.  And it had become clear to them that Allaah had indeed commanded him with what was contained in this aayah.

This aayah contains the meaning of laa ilaaha illAllaah (none has the right to be worshipped except Allaah). His saying:

أَلَّا نَعْبُدَ

That we will not worship [3:64]

This is a negation. And His saying:

إِلَّا اللَّهَ

Except Allaah. [3:62]

This is affirmation.

And this is the ‘Adl (justice) for which the heavens and the earth are established. So the heavens and the earth are established upon tawheed (singling out Allaah with all worship) and upon al-‘Adl. So we do not associate anything in worship along with Him, neither with the Messiah, whom they claim is a lord and whom they worship besides Allaah, nor anyone besides the Messiah, not even Muhammad ‘alaihisalaatu wassalaam, and not any one from the Prophets, not anyone from the righteous, nor anyone from the awliyaa (beloved servants of Allaah):

أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا

That we will not worship except Allaah, and we will not associate anything at all with Him. [3:64]

وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِّن دُونِ اللَّهِ

And we will not take one another as lords besides Allaah. [3:64]

Meaning: Just as you (i.e. the people of the Book) have taken the Rabbis and monks as lords besides Allaah the Most High:

اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا إِلَٰهًا وَاحِدًا

They took their rabbis and their monks as lords besides Allaah and (they) also (took as their Lord) the Messiah, son of Maryam, and they were not commanded except that they should worship a single God. [9:31]

The taking of rabbis and monks as lords besides Allaah is something which Allaah’s Messenger sallallaahu ‘alaihi wa sallam explained as being their obedience to them in declaring lawful that which Allaah has made forbidden and making forbidden that which Allaah had made lawful.[1] This is the meaning of their taking them as lords besides Allaah, since they used to declare lawful that which Allaah has made forbidden, and  declare forbidden which Allaah has made lawful. So the people obeying them upon that is taking them as Lords. This is because the One who legislates for the people and declares things to be lawful and forbidden for the people is Allaah the Perfect and Most High.

فَإِن تَوَلَّوْا

So, if they turn away. [3:64]

Meaning: (They) do not accept the call to tawheed:

فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ

Then say: Bear witness that we are Muslims (obedient to Allaah, worshiping Him alone). [3:64]

They call them to bear witness that they were muwahiduun (people of tawheed) and that they were kuffaar (unbelievers).  So they made clear to them the falsity of what they were upon. And this aayah shows Al-Baraa’a (freeing oneself) from the religion of the people of shirk and it clearly states “(We) bear witness that we are Muslims.” This contains the obligation of clearly announcing the falsity of what the people of shirk are upon and not remaining silent about it, and of clearly announcing the falsity of shirk and of refuting its people.

In summary:

Laa ilaaha illAllaah (none has the right to be worshipped except Allaah) has two pillars, and they are:

  1. An-Nafee (negation) and
  2. Al-Ithbaat (affirmation).

So if it is said to you: What are the pillars of laa ilaaha illAllaah? Then say, negation and affirmation.

Its conditions are seven, and it (saying the shahadah) will not benefit except with these conditions; someone has written them in a line of poetry and said:

Knowledge, certainty, purity and sincerity and your being truthful

                             Along with love, compliance, and acceptance of them

1.Knowledge: Its opposite is ignorance, so the person who says Laa ilaaha illAllaah with his tongue, but is ignorant of its meaning, then laa ilaaha illAllaah will not benefit him.

2.Certainty: Such that he does not have any doubt. This is because some people may know its meaning, however, they have a doubt about it, so his knowledge is not correct. He must have certainty of laa ilaaha illAllaah and that it is true.

3.Purity and Sincerity: Its opposite is ash-Shirk. Some people say laa ilaaha illAllaah, but they do not abandon shirk as is presently the case today with the worshippers of the graves. Those people will not be benefited by (saying) laa ilaaha illAllaah because from its conditions is abandoning shirk.

4.Being truthful: Its opposite is falsehood and lying. This is because the munaafiquun say laa ilaaha illAllaah, but they are liars in their hearts; they do not believe its meaning. Allaah the Most High said:

إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ ۗ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ

اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً

When the hypocrites come to you, they say: “We bear witness that you are the Messenger of Allaah indeed.” But Allaah knows that you are indeed His Messenger, and Allaah bears witness that the hypocrites are liars. They take their oaths as a shield to screen them. [63:1-2]

5.Love: That the person loves this saying and is an ally to its people. As for the person who does not love it or does not love its people, then it will not benefit him.

6.Compliance: It is the opposite of turning away from it and abandoning it, and it is complying with what it (this saying) indicates with regard to worshipping Allaah Alone and not associating anything with Him, and it is complying with His commands. Since you have acknowledged and have borne witness that none has the right to be worshipped except Allaah Alone, then it becomes binding upon you to comply with His rulings and His religion. As for your saying laa ilaaha illAllaah, and you do not comply with His legislations, then laa ilaaha illAllaah will not benefit you.

7.Acceptance: Acceptance which negates Ar-Rad (rejection) – such that you do not reject anything from the rights of laa ilaaha illAllaah and whatever it indicates. Rather, you accept everything which laa ilaaha illAllaah indicates and you accept it correctly.

And an eighth condition is added:

And the eighth is added; rejecting whatever things are 

worshipped besides the One who is truly worshipped

Meaning: 8.Freeing oneself from shirk. So a person will not be a muwahid (a person of tawheed) until he frees himself from shirk. 

وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ وَقَوْمِهِ إِنَّنِي بَرَاءٌ مِّمَّا تَعْبُدُونَ

And when Ibraaheem said to his father and his people: I am totally free of whatever you worship. [43:26]

These are the conditions of laa ilaaha illAllaah – eight conditions.

Footnotes:

[1] Refer to the hadeeth of ‘Alee ibn Haatim radiy Allaahu ‘anhu that was reported by At-Tirmidhee (3095). In it Allaah’s Messenger sallallaahu ‘alaihi wa sallam said:

“They did not used to directly worship them, but rather, when they (priests or monks) declared something lawful for them, they (the people) would then declare it lawful. And when they declared something forbidden for them, they would take it as being forbidden.”

[Shaikh Al-Albaanee rahimahullaah declared this hadeeth as hasan (good)].

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

Book Study Resources – Three Fundamental Principles

Related Links:

Allaah bears witness that “Lā ilāha illā Huwa”. Likewise the Angels & the people of knowledge bear witness – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 27 Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


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

So the proof for the shahaadah (testification) is:

شَهِدَ اللَّهُ أَنَّهُ لَا إِلَٰهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ ۚ لَا إِلَٰهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ

Allaah bears witness that none has the right to be worshipped but Him; and likewise the Angels and the people of knowledge bear witness. He Who maintains justice, none has the right to be worshipped but Him, the All-Mighty the All-Wise [3:18]33


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

His saying, He the Most High, “He testified“: meaning He judged and He decreed and He informed and He made clear and He made it binding.

So bearing witness from Allaah revolves around these five meanings: judging and decreeing and and informing and clarifying and making binding. So the meaning of, “He testified”, is He the Perfect and Most High decreed it upon His servants and He calls them to know of it and He informed them and He made it binding upon them that none has the right to be worshipped except Him.

laa ilaaha”, (none had the right to be worshipped): this is a negating ‘laa’ which negates everything which is worshipped besides Allaah

illaahu”, (except for Him): this affirms worship for Allaah alone.

And the meaning of, “annahu laailaaha illaahu”, (none has the right to be worshipped but him): it means there is nothing that is worshipped rightfully except  Allaah the Perfect and Most High. As for those who are worshipped besides Allaah, then worship of it is false because of His saying He the Most High:

ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ هُوَ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ

That is because Allaah, He is the true God deserving all worship and those whom they call upon besides Him are futile and false and Allaah He is the Most High the Most Great [22:62]

He the Perfect and Most High testifies to His unity and the right to all worship and He is the most truthful One Who speaks and His bearing witness He the Perfect and Most High is the truest testification there can be because it comes from One Who is All-Wise, All-Aware, All-Knowing, he knows everything so therefore it is a testification which is true.

And the Angels“: they testify that none has the right to be worshipped except Him and they are a species of beings whom Allaah created to worship Him. They are honourable Angels, honoured servants, Allaah created them to worship Him. They declare His perfection night and day, and they never slacken. And also Allaah created them to carry out His commands in the creation, He entrusted them with implementing whatever He commanded, He the Perfect and Most High, from the affairs of the creation. So every Angel from them is entrusted with a duty. And their testification is a true testification, because they are people of knowledge, and of ‘ibaadah (worship) and of ma‘rifah (awareness) of Allaah the Mighty and Majestic. And they are from the most excellent of the creation, along with the point of disagreement which is are the righteous humans more excellent than the Angels, or are the Angels more excellent than the righteous humans there being disagreement about that point.

And the people of knowledge”: they are of two categories: the Angels, and the second category are the Possessors of Knowledge from mankind. And the Possessors of Knowledge do not testify except with something that is true, contrary to the case with those who are ignorant people, for their testification is not counted. And every species from the creation of Allaah bears witness for Allaah of His Unity and that none has the right to be worshipped but Him. And this is a case of showing the honour and nobility of the people of knowledge since Allaah joined their testification along with His testification, He the Perfect and Most High, and with the testification of His Angels. He counted the testification of the people of knowledge from the creation, and this shows their excellence and their nobility and their status, and they are testifying to the greatest matter that can be testified to, and it is at-Tawheed.

And what is meant by the Possessors of Knowledge – are the people of knowledge of the Legislation (i.e. Islamic knowledge), not as is said by some people that people of knowledge means the people of industry and agriculture, so those people, it is not said about them that they are People of Knowledge unrestrictedly, because their knowledge is limited in scope and is restricted, rather it is to be said, “this person is knowledgeable about arithmetic, this person is knowledgeable about engineering, this person is knowledgeable about medicine”, but it is not said about them that they are the People of Knowledge unrestrictedly. Because this term is not used unrestrictedly except for the people who have Islamic knowledge. And also most of those people are people who have only worldly knowledge, and amongst them are atheists whose knowledge mostly only increases them in ignorance concerning Allaah the Mighty and Majestic, and in self delusion and in atheism as you can see today in the disbelieving nations, that they are advanced with regards to industries and with regards to agriculture, however they are disbelievers. So how could it be said that they are the People of Knowledge, those whom Allaah has mentioned in His saying, “and the Possessors of Knowledge”. This is not at all feasible.

And likewise His saying:

إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ

It is only those who have Knowledge amongst His slaves that fear Allaah [35:28]

What is meant is the scholars of Islamic knowledge, those who truly know Allaah and who truly worship Him and who fear Him. As for those people, then most of them do not fear Allaah, the Mighty and Majestic. Rather they disbelieve in Allaah and deny Him, and they claim that the world has no Lord and that rather nature brought it about and controls it, as is the case with the communists – they reject the Lord, the Perfect and Most High, even though they have worldly knowledge. So how then could we say – those people, they are the People of Knowledge? This is an error. So the term ‘Knowledge’ is not applied unrestrictedly except to its true people, and it is a noble title which cannot be applied to atheists and disbelievers, such that it is said, “they are the people of Knowledge”.

So the Angels and the possessors of Knowledge, they bear witness to Allaah’s Unity and sole right to worship. Therefore the saying of others besides them from the atheists and the people of shirk and the Sabeans, those who disbelieve in Allaah the Mighty and Majestic, is not counted. Those people, they are not counted, neither they nor their saying, because it is something contrary to the testification of Allaah and the testification of His Angels and the testification of those possessing knowledge from His Creation.

And His saying,Qaa’imam bil-Qist, (maintaining justice): this phrase is in the accusative case indicating a state along with, ‘He bore witness’ – meaning whilst establishing justice, He the Perfect and Most High. And the word, “al-Qist”, means al-‘adl (justice) – meaning Allaah the Perfect and Most High establishes justice in everything, and al-‘adl (justice) is the opposite of al-jawr (injustice), and He the Perfect and Most High is a just judge, nothing but justice comes from Him in everything.

Laa ilaaha illahu”, (none has the right to be worshipped but Him): this emphasizes the first sentence.

Al-‘Azeez-ul-Hakeem”, (the Almighty the All-Wise): these are two Names of Allaah the Mighty and Majestic, comprising two Attributes from His Attributes, and they are al-‘Izzah (Might) and al-Hikmah (Wisdom).

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

Book Study Resources – Three Fundamental Principles

Related Links:

Know that the Beginning of Islaam is Ash-Shahaadataan – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 50: Points 84-86
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

[84] And know that the beginning of Islaam is the testification that none has the right to be worshipped except Allaah and that Muhammad is His slave and His Messenger.

[85] And that whatever Allaah says is just as He said and nothing can contradict what He says and He is true to what He has said.

[86] And to have eemaan (true faith) in all of the revealed laws.

[Souncloud Audio Link

Transcribed Audio:

He rahimahullaah said, “And you should know, O Muslim, O taalib al-`ilm (seeker of knowledge),” meaning you should be certain and understand clearly “that the beginning, the first part of Islaam is the testification that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah.” These two are the first pillar from the pillars of Islaam as occurs in the hadeeth of Jibreel in which Jibreel `alayhissalaam said to the Prophet sallAllaahu `alayhi wa sallam:

“Tell me about Islaam.” He said, “Islaam is that you testify 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 the way to it.”[1]

So Ash-Shahaadataan (the two testifications) are the first thing which mankind is to be called to. He sallAllaahu `alayhi wa sallam said:

“I have been commanded to fight against the people until they say: “None has the right to be worshipped except Allaah”. So if they say it then they have rendered their blood and their property secure from me except on account of a right of Islaam and their reckoning will be with Allaah.”[2]

And when he (the Prophet) sent Mu`aadh to Yemen, he said to him:

“Indeed you are going to a people from the People of the Scripture, so let the first thing that you call them to be the testification that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah.”[3]

So this is the first thing, which the people are to be called to because it is the entry point into the religion of Islaam. As for those who are lax about Tawheed and do not give importance to it from the companions of the various calls and the present day methodologies utilising da`wah, then this is contrary to this tremendous fundamental principle.

And what is required with regard to the two testifications is not just to pronounce them upon the tongue. Rather, what is required is to state them upon the tongue whilst being aware of their meaning and to act in accordance with what they necessitate. However, whoever testifies that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah then it will be accepted from him. So if he is then upright upon it then he is a Muslim but if something appears from him, which contradicts them then he will be an apostate.

And the meaning of the testification that Laa ilaaha illallaah, that none has the right to be worshipped except Allaah is that you hold as your belief in your heart and that you state upon your tongue and you affirm and you acknowledge that none is deserving of worship (ibaadah) except for Allaah and that everything that is worshipped besides Him is false and futile. And worship of it is false and futile.

He, the Most High, said:

ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ هُوَ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ

That is because Allaah, He is the one who is truly deserving of worship and those whom they worship and invoke besides Him, that is false and futile. And Allaah is the Most High and Exalted One, the Incomparably Great One.(Sooratul-Hajj (22), aayah 62)

And the meaning of the testification Anna Muhammadur-Rusoolullaah; that Muhammad is the Messenger of Allaah, is that you acknowledge outwardly and inwardly that he is the Messenger of Allaah. As for a person who states it upon his tongue but he does not acknowledge his messengership inwardly then this one is a munaafiq (hypocrite).

He, the Most High, said:

إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ ۗ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ

When the hypocrites come to you (Muhammad sallAllaahu `alayhi wa sallam), they say, “We testify that you are the Messenger of Allaah.” And Allaah knows that you indeed are His Messenger and Allaah testifies that the hypocrites are certainly liars in their testifying. (Sooratul-Munaafiqoon (63), aayah 1)

 يَقُولُونَ بِأَفْوَاهِهِم مَّا لَيْسَ فِي قُلُوبِهِمْ

They say with their mouths that which is not in their hearts.
(Soorah Aali `Imraan (3), aayah 167)

So the meaning of the testification that Muhammad is the Messenger of Allaah; Muhammadur-Rusoolullaah is, in summary:

To obey him in whatever he commanded and to attest to the truth of whatever he informed of and to avoid whatever he forbade and prohibited and that Allaah should not be worshipped except with that which He legislated.

To obey him in whatever he commanded; so if the Messenger sallAllaahu `alayhi wa sallam commanded a matter then you must comply with it.

وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ ۗ وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُّبِينًا

And it is not for a believing man nor for a believing woman when Allaah and His Messenger have decreed a matter that they should have any choice with regard to their affair. And whoever disobeys Allaah and His Messenger then he has strayed with a clear straying. (Sooratul-Ahzaab (33), aayah 36)

To attest to the truth of whatever he informed of; he sallAllaahu `alayhi wa sallam informed about some affairs of the ghaib (the hidden and the unseen) of the past and the future. So, he sallAllaahu `alayhi wa sallam is to be believed regarding whatever he informed of and he did not speak from desires.

إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ

It is just revelation sent to him. (Sooratun-Najm (53), aayah 4)

So, his sallAllaahu `alayhi wa sallam informing about something is something true and something certain. No doubt can come upon it if it is authentic from him sallAllaahu `alayhi wa sallam.

As for the phrase: “and to avoid whatever he forbade and prohibited,” avoiding whatever the Messenger sallAllaahu `alayhi wa sallam forbade and prohibited, that is His saying, He the Most High:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

And whatever the Messenger gives you then accept it and whatever he forbids you from, then desist and fear and be dutiful to Allaah. Indeed Allaah is severe in punishment. (Sooratul-Hashr (59), aayah 7)

“And that Allaah is not to be worshipped except with that which He legislated.” Whatever the Messenger sallAllaahu `alayhi wa sallam legislated; conveying it from Allaah, the Majestic and Most High. And this negates innovations and newly introduced affairs and baseless practices, which the Prophet sallAllaahu `alayhi wa sallam did not command. He sallAllaahu `alayhi wa sallam said:

“Whoever does an action, which our affair is not in accordance with then it is rejected.”

“Whoever introduces into this affair of ours that which is not from it then it is rejected.”[4]

“And beware of newly introduced affairs.”

The saying of Allaah’s Messenger sallAllaahu `alayhi wa sallam:

“Adhere to my Sunnah and the Sunnah of the rightly guided orthodox Khulafaa· (Caliphs) who come after me. Cling onto it and bite upon it with your pre-molar teeth. And beware of the newly introduced affairs for every newly introduced affair is a bid`ah (innovation) and every innovation is a going astray.[5]

And every `ibaadah (worship), which the Messenger sallAllaahu `alayhi wa sallam did not legislate then it is baatilah (false and futile) and there will be no reward in doing it. Rather, there will be sin in it because it is a bid`ah (innovation) and innovation takes a person further away from Allaah and will not draw him closer to Allaah, the Mighty and Majestic.

His saying, “And you should know that the beginning of Islaam is the testification that none has the right to be worshipped except Allaah and that Muhammad is His slave and His Messenger.” This is the first pillar and it is the entrance. Then after it comes the Salaah (prayer) then after it comes the Zakaat then fasting Ramadaan then Hajj to Allaah’s sacred house, then the rest of the duties and laws of the religion. All of them follow on from the two testifications; the testification that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah.

His saying, “And that whatever Allaah said then it is just as He said and none can contradict what He has said and He is true to what He has said.” Whatever Allaah, the Majestic and Most High, said then it is just as He has said. No doubt can ever come upon it. Allaah, the Most High, said:

وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثًا

And who is truer in speech than Allaah. 
(Sooratun-Nisaa· (4), aayah 87)

وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا

And who is truer than Allaah in saying.
(Sooratun-Nisaa· (4), aayah 122)

Meaning: no-one is truer than Allaah, the Perfect and Most High. And if Allaah, the Perfect makes a promise (wa`d) then He does not break it.

وَعْدَ اللَّهِ ۖ لَا يُخْلِفُ اللَّهُ وَعْدَهُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

The promise of Allaah, it is a promise of Allaah, Allaah does not break His promises. However, most of mankind do not know that Allaah will certainly carry out His promise. (Sooratur-Room (30), aayah 6)

So, when He makes a promise then He does not break His promise. And if He tawa`adah (threatens) something then He may pardon, He the Perfect and Most High. So there is a difference between al-wa`d (promises) and at-tawa`ud (threats). So al-wa`d (the promise), He never breaks a promise. And as for at-tawa`ud (a threat) that He has made; al-wa`eed (a threat) then Allaah, the Majestic and Most High may pardon and overlook and may not carry out the wa`eed (threat) as a mercy from Him, He, the Perfect, and as a favour from Him, He, the Perfect and Most High.

His saying, “And to have eemaan in all of the revealed laws.” It is obligatory to have eemaan (true faith) in all of the revealed laws, which Allaah sent down to His Messengers, all of them, in general with regard to those, which have been left unspecified and specifically with regard to those that have been mentioned specifically.

قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَا أُوتِيَ النَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ

Say, “We truly believe in Allaah and in whatever was sent down to us and in whatever was sent down to Ibraaheem and Ismaa`eel and Ishaaq and Ya`qoob and to the tribes and whatever was given to Moosaa and `Eesaa and whatever the Prophets were given from their Lord. We do not make any distinction between any of them and we submit as Muslims to Him.(Sooratul-Baqarah (2), aayah 136)

قُلْ آمَنَّا بِاللَّهِ وَمَا أُنزِلَ عَلَيْنَا وَمَا أُنزِلَ عَلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَالنَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ

Say, “We have eemaan (we truly believe) in Allaah and in whatever was sent down to us and in whatever was sent down to Ibraaheem and Ismaa`eel and Ishaaq and Ya`qoob and to the tribes and whatever was given to Moosaa and `Eesaa and to the Prophets from their Lord. We do not make any distinction between them and we are Muslims submitting to Him. (Soorah Aali `Imraan (3), aayah 84)

So, we have eemaan (we truly believe) in all of the divine laws sent down and we truly believe that Allaah, the Majestic and Most High legislates for each time whatever is suitable for it and then He abrogates that with another revealed law, which is suitable for those who come after them. So, when Muhammad sallAllaahu `alayhi wa sallam was sent, he came with a revealed law, which was firmly grounded and will remain until the Hour is established. It will not be abrogated and it will never be changed. It is suitable for every time and place.

Footnotes:

[1] Reported by Muslim (8) from a hadeeth of `Umar ibn al-Khattaab radiyAllaahu `anhu.

[2] Reported by Al-Bukhaariyy (25) and Muslim (22) from a hadeeth of `Abdullaah ibn `Umar radiyAllaahu `anhumaa.

[3] Reported by Al-Bukhaariyy (1,395) and Muslim (19) from a hadeeth of Ibn `Abbaas radiyAllaahu `anhumaa.

[4] Translator’s side point: The checking of this has preceded and as we had before, it is reported by Al-Bukhaariyy (2,697) and Muslim (1,718) from a hadeeth from the Mother of the Believers, `Aa`ishah radiyAllaahu `anhaa.

[5] This has already preceded the checking of this and as we had before, it is reported by Imaam Ahmad, Aboo Daawood, at-Tirmithee and Ibn Maajah. It was declared saheeh (authentic) by Shaykh Al-Albaaniyy.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Correct and Incorrect Meanings of “Laa ilaaha illAllaah” – Shaykh al-Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Point # 5: 

   ولا إله غيره‏.

[5]  And none besides Him (Allaah) has the right to be worshipped.

 The Explanation:

This is Tawheed al-Uloohiyyah (Tawheed of Worship).  The phrase ‘Laa ilaaha’ means: none has the right to be worshipped in truth besides Him.[1]

As for if you were to say (that it means), “nothing is worshipped except Him (Allaah)” or “there is nothing worshipped other than Him (Allaah);” then this is baatil (false and futile) because there are many things which are worshipped beside Allaah, the Mighty and Majestic.  So if you say, “there is nothing worshipped besides Allaah” then you have made every object which is worshipped to be Allaah.  And this is the position of the people of wahdatul-wujood (وحدة الوجود – unity of existence: the people who say that Creator and the creation are one and the same thing).  So the person who says this, if he actually believes that then he is from the people of wahdatul-wujood (unity of existence).  As for if he doesn’t actually believe that, but he only says it, blindly following other people, or he just heard it from someone, then this is an error and it must be corrected.  And some people say this as an opening supplication in the prayer; so one of them says, “Nothing is worshipped besides You,” whereas the reality is that Allaah is truly and rightfully worshipped, whereas everything as beside Him is worshipped falsely and without right.  He, the Most High said,

That is because Allaah – He is the One Who is worshipped in Truth and whatever they call upon besides Him, is baatil (false and futile).  And Allaah, He is the Most High, the Most Great.
(Sooratul-Hajj (22), aayah 62)

Footnotes:

[1] لَا مَعْبُودَ بـِحَقٍّ غَيْرُه

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Ikhlaas & Mutaaba : A Nice Benefit regarding As-Shahadataan (Two Shahaadah) – Abu Muhamamd al Maghribee [Short Clip|En]

Listen / Download this Mp3 Clip (Time 10:56)
[audio https://salafiaudio.files.wordpress.com/2015/07/ikhlaas-mutaaba-a-nice-benefit-regarding-as-shahadataan-two-shahaadah-abu-muhamamd-al-maghribee.mp3]

The above short clip has been extracted from the Lesson 1 of Book on Hajj (Tabseer an-Naasik fi Ahkaam al-Manaasik) – Shaykh Abdul-Muhsin al-Abbaad – Abu Muhammad al Maghribee [Audio|En]

“I am Allaah’s Slave and His Messenger” – Compiled & Translated by Dawud Burbank

بسم الله الرحمن الرحيم 

IMAAM AN-NASAA·EE reported in his “`Amalul-Yawm wal Laylah” (no. 250):

<<Aboo Bakr ibn Naafi` related to us, saying: Bahz narrated to us, saying: Hammaad ibn Salamah narrated to us, saying: Thaabit narrated to us: from Anas:

that some people said to Allaah’s Messenger (صلى الله عليه و سلم): “O best one of us, and the son of the best of us! O our chief and the son of our chief!” So Allaah’s Messenger (صلى الله عليه و سلم) said: << O people! Say what you have to say, and do not let Satan mislead you into following desires. I do not want you to raise me above the position which Allaah -the Most High – gave to me. I am Muhammad the son of ‘Abdullaah. His Slave and His Messenger. >>

Also reported by Ahmad, Ibn Humayd in “al-Muntakhab”, Ibn Mandah in “atTawheed”, and others.

Shaikh al-Albaanee said: “Its chain of narration is “Saheeh” to the standard of Muslim.” [“Ghaayatul-Maraam” (no. 127); “as-Saheehah” (nos. 1097 & 1572).

***

Shaikh Saalih al-Fawzaan -hafizahullaah- said in “I`aanatul-mustafeed bisharh Kitaabit-Tawheed” (2/435- ):

“…Their saying: “O our chief and the son of our chief!” was something the Prophet (صلى الله عليه و سلم) rebuked; and likewise their saying: “O best one of us and the son of the best of us! “The Prophet (صلى الله عليه و سلم) also criticised this, because the Messenger (صلى الله عليه و سلم) did not desire praise. Rather he wanted to be described with that which Allaah-the Most High – described him with: with Messengership and Prophethood, and that is sufficient honour for him (صلى الله عليه و سلم).

His saying: << And do not let Satan mislead you into following desires ( laa yastahwiyannakumush-Shaytaan). >> : (yastahwiyannakum) means: that he leads you into following desires which lead away from the path of Allaah -the Mighty and Majestic; or it is from “al-Hawiyy”, which means falling into destruction; meaning: let not Satan cause you to fall into misguidance, or let him not cause you to fall into desires which lead you astray from the path of Allaah -the Mighty and Majestic; for Satan misleads people in gradual stages, until he brings about their destruction. So the Muslim should be aware of Satan, and his misleading in gradual stages, and his leading into following desires. He should not relax with regard to Satan about anything, even if it is something slight, since it will become greater and larger.

Then he (صلى الله عليه و سلم) said:

<< I am Muhammad, Allaah’s Slave and His Messenger. >>

This is the correct way to mention him (صلى الله عليه و سلم) with praise: servitude and Messengership.

<< I do not love that you raise me above the position which Allaah -the Mighty and Majestic-gave to me. >>

This is the wisdom behind his (صلى الله عليه و سلم) forbiddance: that he feared for them, in their praising of him, that they would raise him above the position which Allaah gave to him; and that is Servitude (`Uboodiyyah) and Messengership (Risaalah). So he feared that they would start to believe that he had some aspects of Lordship ( Ruboobiyyah), just as happened to the Christians with regard to `Eesaa -`alaihis-Salaatu was-Salaam.

So the saying “His Slave” (`Abduhu ) prevents excessive praise (ghuluww); and the saying “His Messenger” (Rasooluhu) prevents belittlement of him (صلى الله عليه و سلم). So you should not just say that he is only a man and a human, and think that he has no distinction over the rest of mankind, as is said by the Unbelievers:

“You are nothing but a man like us” [Sooratush-Shu`araa·. (26): 154]

SO THESE TWO HADEETH [1] GIVE US SOME TREMENDOUS POINTS OF BENEFIT:

[1] i.e. This hadeeth along with a similar hadeeth of `Abdullaah ibn ash-Shikhkheerradiyallaahu `anhu.

THE FIRST POINT OF BENEFIT:

Is a warning against going beyond the limits (al-ghuluww) with regard to him (صلى الله عليه و سلم), by way of excessive praise; and that he should only be described with those attributes given to him by Allaah: Servitude ( al-`Uboodiyyah) and Messengership (ar-Risaalah).

As for going beyond the limits regarding him, and describing him as removing troubles and forgiving sins, and that rescue and relief can be sought from him- `alaihis-Salaatu was-Salaam-after his death: as actually occurs with many of those who have deviated today, in what they call “poems of praise of the Prophet”- such as “al-Burdah” of al-Boosayree; and its like from what has been said by the deviants; then this is excessiveness ( ghuluww) which has led to shirk; such as the saying of al-Boosayree:

‘O noblest one of the creation! I have none to seek protection
and shelter with besides you, when disasters strike;
And if you do not take hold of my hand in the Hereafter,
as a favour from you, then O how I shall fall!
Since from your generosity comes the whole world and its treasures;
and from your knowledge is the knowledge of the Preserved Tablet and the Pen.’

This is going beyond the due limits (ghuluww), and Allaah’s refuge is sought, which led to Unbelief and Shirk, to such an extent the he did not leave anything for Allaah at all! He ascribed everything to the Messenger (صلى الله عليه و سلم): This world and the Hereafter ascribed to the Messenger. The Preserved Tablet and the Pen ascribed to the Messenger. That none can save from the Torment on the Day of Resurrection except the Messenger. So what then remains for Allaah- the Mighty and Majestic?

This is a poem which they circulate, memorise, and recite during the “mawlid” (Innovated birthday celebrations). Likewise other poems of Kufr and Shirk, particularly that which they recite during the innovated mawlid (birthday celebrations) from poems of Shirk. The cause of all of this is exceeding the bounds (ghuluww) with regard to the Messenger (صلى الله عليه و سلم).

As for praising him (صلى الله عليه و سلم) with that which Allaah described him with, that he is a Slave [of Allaah] (`Abd) and Messenger (Rasool), and that he is the best of the creation, then there is no harm in this ; just as occurs in the poetry of the Companions who praised him, like the poetry of Hassaan ibn Thaabit, and Ka`b ibn Zuhayr, and likewise Ka`b ibn Maalik, and `Abdullaah ibn Rawaahah.

These are pure and good poems. The Prophet (صلى الله عليه و سلم) heard them and approved of them because they did not contain any excessive praise (ghuluww); rather they contained a mention of his (صلى الله عليه و سلم) characteristics…. >>. ”

***

Shaikh Muhammad ibn Saalih al-`Uthaymeen – rahimahullaah- said in “alQawlul-Mufeed `alaa Kitaabit-Tawheed”. ( 2/519-521):

“His saying: “I am Muhammad, the Slave of Allaah and His Messenger”: Muhammad is his personal name and “`Abdullaah’ (Allaah’s Slave) and “Rasooluhu” (His Messenger) are two attributes of his; and these two characteristics are the finest and most profound of the characteristics of the Messenger (صلى الله عليه و سلم). So therefore Allaah -the Most High – described him with Servitude with regard to the greatest of positions:

in the position of His sending the Qur·aan down to him. He-the Most High – said:

“Exalted is He who sent down the Criterion to His Slave” [Sooratul-Furqaan (25):1]

and He described him with it in the situation of the Night-Journey. He-the Most High – said:

“Perfect is He who took His Slave on a journey by night” [Sooratul-Israa· (17):1]

and He described him with it in the situation of his ascent through the heavens. He -the Most High – said:

“So He revealed to His Slave whatever He revealed” [Sooratun-Najm (53): 10]

and He described him with it in the situation of defending him and challenging his opponents. He-the Most High – said:

“And if you are in doubt concerning that which We sent down to Our Slave” [Sooratul-Baqarah (2):23]

and the same was the case with the (rest of the) Prophets, such as in His Saying – He the Most High:

“O descendants of those whom We carried in the ship along with Nooh. Indeed he was a thankful slave” [Sooratul-Israa· (17): 3]

So this is a special and specific Servitude, and it is the highest of the types of servitude. Then servitude to Allaah is the greatest of the attributes of mankind, since man will either worship Allaah or Satan. He-the Most High – said:

“Did I not command you, O descendants of Aadam, that you should not worship Satan. Indeed he is a clear enemy to you. And that you should worship Me alone. That is the Straight Path” [Soorah YaaSeen: (36):60-61]

Ibnul-Qayyim said:

“They fled away from the Servitude for which they were created, and were afflicted instead with servitude to the self and to Satan… (And His Messenger): Meaning: The One sent by Him to the whole of mankind. He- the Most High – said:

“Say: O Muhammad! I am indeed the Messenger of Allaah to you all” [Sooratul-A`raaf (7):158]

And Allaah’s Messenger (صلى الله عليه و سلم) is at the pinnacle of the levels of righteousness. He the Most High – said:

“And whoever obeys Allaah and the Messenger, then they will be along with those whom Allaah has bestowed favour upon; from the Prophets, their true and sincere followers, the martyrs, and the righteous; and what a fine company they are” [Sooratun-Nisaa· (4):69]

So amongst the Prophets was the Messenger (صلى الله عليه و سلم), indeed he was the most excellent of them…

And two groups went to extreme with regard to the Messenger (صلى الله عليه و سلم)

A group who went to such an extreme that they worshipped him, and they took him for times of ease and hardship, and they worshipped him and called upon him besides Allaah;

A group denied him; and claimed that he was a liar, a sorcerer, a poet, a madman, a soothsayer, and the like;

And his saying “Allaah’s Slave and His Messenger’ is a refutation of both of the groups…”

***

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

[Download PDF Here]

Posted fromhttps://alitisaambissunnah.wordpress.com

Related Links :

Committing Shirk in the Messengership of the Prophet ﷺ 

Writing ‘Ya Allaah & Ya Muhammad’ – Shaykh Rabee ibn Haadee

Ruling on Tabarruk by the Prophet’s ﷺ relics and supplicating to him – Shaik ibn Baaz

The Messenger ﷺ  did not stretch his hand from his grave to anyone – Ibn Baaz

Does the Prophet ﷺ have the knowledge of the unseen ? Dr. Saleh as-Saleh [Audio|En]

Was the Prophet ﷺ  created from light? – Al-Lajnah al-Daa’imah

Is the Prophet ﷺ Alive Now in his Grave ? – Dr. Saleh as Saleh [Audio|En]

Say (O Muhammad ﷺ): “I am only a man” – Explanation by Shaykh al-Fawzaan

Ruling On Qasidat al-Burda – Al´Allâmah ibn al-ʻUthaymīn [Video|Ar-En]

Q&A on The Qasidah Burdah of Busairi and the Ash’ari’s – Al-‘Allaamah Saalih al-Fawzaan [Video|Ar-En Subtitles]

Learn about our Prophet Muhammad (صلى الله عليه و سلم) – http://salaf-us-saalih.com/muhammad

Allaah bears witness that none has the right to be worshipped but He & likewise the Angels and the people of knowledge

So the proof for the shahaadah (testification) is:

Allah bears witness that Laa ilaaha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice. Laa ilaah illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise. [Al-Qur’an 3:18] 33 


[33]: 

His saying, he the most high, “He testified“: meaning He judged and He decreed and He informed and He made clear and He made it binding. So bearing witness from Allaah revolves around these five meanings: judgingdecreeing , informing ,clarifying and making binding.

So the meaning of, “He testified”, is He the Perfect and Most High decreed it upon His servants and He calls them to know of it and He informed them and He made it binding upon them that none has the right to be worshipped except Him.

laa ilaaha”, (none had the right to be worshipped): this is a negating ‘laa’ which negates everything which is worshipped besides Allaah

illaahu”, (except for Him): this affirms worship for Allaah alone.

And the meaning of, “annahu laailaaha illaahu”, (none has the right to be worshipped but him): it means there is nothing that is worshipped rightfully except for Allaah the Perfect and Most High. As for those who are worshipped besides Allaah, then worship of it is false because of His saying He the Most High:

That is because Allaah, He is the true God deserving all worship and those whom they call upon besides Him are futile and false and Allaah He is the Most High the Most Great [22:62]

He the Perfect and Most High testifies to His unity and the right to all worship and He is the most truthful One Who speaks and His bearing witness He the Perfect and Most High is the truest testification there can be because it comes from One Who is All-Wise, All-Aware, All-Knowing, he knows everything so therefore it is a testification which is true.

“And the Angels”: they testify that none has the right to be worshipped except Him and they are a species of beings whom Allaah created to worship Him. They are honourable Angels, honoured servants, Allaah created them to worship Him. They declare His perfection night and day, and they never slacken. And also Allaah created them to carry out His commands in the creation, He entrusted them with implementing whatever He commanded, He the Perfect and Most High, from the affairs of the creation. So every Angel from them is entrusted with a duty. And their testification is a true testification, because they are people of knowledge, and of ‘ibaadah (worship) and of ma‘rifah (awareness) of Allaah the Mighty and Majestic. And they are from the most excellent of the creation, along with the point of disagreement which is are the righteous humans more excellent than the Angels, or are the Angels more excellent than the righteous humans there being disagreement about that point.

“And the people of knowledge”: they are of two categories: the Angels, and the second category are the Possessors of Knowledge from mankind. And the Possessors of Knowledge do not testify except with something that is true, contrary to the case with those who are ignorant people, for their testification is not counted. And every species from the creation of Allaah bears witness for Allaah of His Unity and that none has the right to be worshipped but Him. And this is a case of showing the honour and nobility of the people of knowledge since Allaah joined their testification along with His testification, He the Perfect and Most High, and with the testification of His Angels. He counted the testification of the people of knowledge from the creation, and this shows their excellence and their nobility and their status, and they are testifying to the greatest matter that can be testified to, and it is at-Tawheed.

And what is meant by the Possessors of Knowledge – are the people of knowledge of the Legislation (i.e. Islaamic knowledge), not as is said by some people that people of knowledge means the people of industry and agriculture, so those people, it is not said about them that they are People of Knowledge unrestrictedly, because their knowledge is limited in scope and is restricted, rather it is to be said, “this person is knowledgeable about arithmetic, this person is knowledgeable about engineering, this person is knowledgeable about medicine”, but it is not said about them that they are the People of Knowledge unrestrictedly. Because this term is not used unrestrictedly except for the people who have Islaamic knowledge. And also most of those people are people who have only wordly knowledge, and amongst them are atheists whose knowledge mostly only increases them in ignorance concerning Allaah the Mighty and Majestic, and in self delusion and in atheism as you can see today in the disbelieving nations, that they are advanced with regards to industries and with regards to agriculture, however they are disbelievers. So how could it be said that they are the People of Knowledge, those whom Allaah has mentioned in His saying, “and the Possessors of Knowledge”. This is not at all feasible.

And likewise His saying:

It is only those who have Knowledge amongst His slaves that fear Allaah [35:28]

What is meant is the scholars of Islaamic knowledge, those who truly know Allaah and who truly worship Him and who fear Him. As for those people, then most of them do not fear Allaah, the Mighty and Majestic. Rather they disbelieve in Allaah and deny Him, and they claim that the world has no Lord and that rather nature brought it about and controls it, as is the case with the communists – they reject the Lord, the Perfect and Most High, even though they have worldly knowledge. So how then could we say – those people, they are the People of Knowledge?

This is an error. So the term ‘Knowledge’ is not applied unrestrictedly except to its true people, and it is a noble title which cannot be applied to atheists and disbelievers, such that it is said, “they are the people of Knowledge”.

So the Angels and the possessors of Knowledge, they bear witness to Allaah’s Unity and sole right to worship. Therefore the saying of others besides them from the atheists and the people of shirk and the Sabeans, those who disbelieve in Allaah the Mighty and Majestic, is not counted. Those people, they are not counted, neither they nor their saying, because it is something contrary to the testification of Allaah and the testification of His Angels and the testification of those possessing knowledge from His Creation.

And His saying, “Qaa’imambil-Qist”, (maintaining justice): this phrase is in the accusative case indicating a state along with, ‘He bore witness’ – meaning whilst establishing justice, He the Perfect and Most High. And the word, “al-Qist”, means al-‘adl (justice) – meaning Allaah the Perfect and Most High establishes justice in everything, and al-‘adl (justice), is the opposite of al-jawr (injustice), and He the Perfect and Most High is a just judge, nothing but justice comes from Him in everything.

Laa ilaaha illahu”, (none has the right to be worshipped but Him): this emphasizes the first sentence.

Al-‘Azeez-ul-Hakeem”, (the Almighty the All-Wise): these are two Names of Allaah the Mighty and Majestic, comprising two Attributes from His Attributes, and they are al-‘Izzah (Might) and al-Hikmah (Wisdom).

Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Explained by Dawud Burbank rahimahullaah
Above are the Excerpts from Transcribed Audio

Visit the link for other transcripts : Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan

The Rights of Allah’s Messenger sallallahu ‘alayhi wa sallam – Shaykh ibn al-‘Uthaymin

This right is the greatest right of any of the creation. None of the creation have a right greater than the rights of Allah’s Messenger sallallahu ‘alayhi wa sallam. Allah – the Most High – said:

“Indeed We have sent you as a witness rind a bringer of good-tidings and a warner, in order that mankind may believe in Allah and His Messenger, and that you may assist and honour the Messenger.” [Al-Qur’an 48:89]

Therefore it is obligatory to love the Prophet sallallahu ‘alayhi wa sallam over and above any of mankind – even above one’s love for himself, his parents and his children. The Prophet sallallahu ‘alayhi wa sallam said: “None of you will truly believes until he loves me more then his parents, his children and the whole of mankind.” [1]

And from the rights that are due to the Prophet sallallahu ‘alayhi wa sallam are: that he should be honoured, loved and respected – but without any ghulu (exaggeration) or any falling short in the matter. Honouring the Prophet sallallahu ‘alayhi wa sallamduring his lifetime implied honouring his Sunnah (guidance and example) and his noble character and conduct. As for honouring him after his death, then this implies honouring his Sunnah and the Shari’ah (the Prescribed Laws) that he was sent with. Whosoever reflects upon the lives of the Sahabah (Companions of the Prophet) will come to know how these great and virtuous people established the obligation of honouring the Messenger sallallahu ‘alayhi wa sallam.

‘Urwah ibn Mas’ud said to the Quraysh: “O my people! I have seen kings. I have seen Caeser, Chouoes and Negus. But by Allah! I have never seen a king whose companions respect and honor him in the way that the Companions of Muhammad honour Muhammad sallallahu ‘alayhi wa sallam. By Allah! When he spits, the spittle would fall into the hands of one of them, who would then rub his face and skin with it; when he orders them with something, they promptly fulfill it; when he performs wudhu’(ablution), they vie with each other for the remains of the water; and when they speak in his presence, they lower their voices and do not look directly at his face, due to their respect and honour for him.” [2]

So this is how the Companions radhiallahu ‘anhum loved and honoured him, for Allah had endowed and blessed the Prophetsallallahu ‘alayhi wa sallam with a generous and noble character and a mild and easy-going nature. Had he been harsh and hard-hearted, people would not have been able to gather around him and be with him as they did.

Also from the rights that are due to the Prophet sallallahu ‘alayhi wa sallam is to believe in all that he informed as of with regards to the accounts of previous people and nations, to do that which he has commanded and leave that which he has prohibited, and to have ‘iman (faith) that his guidance and example is the best and most perfect guidance and example, and that the Shari’ah(Prescribed Laws) that he was sent with is perfect and complete – no human laws nor systems are to be given precedence or priority over his Shari’ah. Allah – the Most High – said:

“But no by your Lord! They will not truly be Believers, until they make the Prophet a judge in all their disputes, and then find in their souls no resistance against his decision, but rather accept it with the utmost submission.” [Al-Qur’an 4:65]

“Say: If you do love Allah then follow the Prophet. Allah will then love you and forgive you your sins. Indeed Allah is Oft-Forgiving, Most-Merciful.” [Al-Qur’an 3:31]

And from the rights of the Prophet sallallahu ‘alayhi wa sallam is to defend his Shari’ah and his guidance with the strength and capacity at one’s disposal, and also in proportion to the attack that it is under. Thus, if the enemies are attacking it with false proofs and doubts, then his guidance and Shari’ah should be defended with sound knowledge which refutes such false arguments and clarifies the doubts. If, however, the attack is made by any other types of weapons, then the defence should be made in a similar manner. It is not possible for any Believer to hear of some attack upon the Prophet’s Shari’ah or his noble personality, and then to keep silent about it – especially when one has the power to counter such on attack.

From Huquq Da’at Ilayh al-Fitrah wa Qarrarath ash-Shari’ah (pp. 6-7).

This translation is from Al-Istiqaamah Magazine, Issue No. 2, Safar 1417H / July 1996.

The Effects of Laa ilaaha illallaah – Shaykh Salih Fawzan

The kalimah (word) La ilahah ilallah (that none has the right to be worshipped except Allah), if it said with truthfulness and sincerity from the heart, and acted upon in that which it necessitates – outwardly and inwardly – then its effect will indeed be praiseworthy upon both the individual and the society.

From the most important of its effects are:

[1] Uniting the word of the Muslims: This will result in strengthening the Muslims and assisting them in defeating their enemies – as long as they continue to follow and practice the same single religion, and as long as they adhere to the same single ‘aqidah(belief). Allah – the Most High – said:

“And hold fast altogether to the rope of Allah and do not be divided.” [Al-Qur’an 3:103]

“It is He Who has strengthened you with His help and with the Believers, and moreover, He has put love and affection between their hearts. If you were to spend all that is in the earth, then never could you have united their hearts, but Allah has united them. Indeed He is the All-Mighty, the All-Wise.” [Al-Qur’an 8:62-63]

And differing in matters of ‘aqidah (beliefs) is the cause for splitting, disunity and hostility, as Allah – the Most High – said:

“Indeed those who split-up their religion and become sects, you have no part with them in the least.” [Al-Qur’an 6:159]

“But people have cut-off their affair of unity between them and have become sects, each party rejoicing in that which is with itself.”  [Al-Qur’an 23:53]

So people cannot truly be united except upon the correct concept of ‘iman (faith) and the correct ‘aqidah of Tawhid, which are both direct implications of La ilahah ilallah. One need only consider the condition of the Arabs before and after Islam.

[2] Prevalence of safety and peace in a unified society, which believes in and abides by La ilahah ilallah. Since the individuals in such a society will take care in doing only that which Allah has made halal (lawful) and abandoning that which Allah has madeharam (unlawful) – acting in accordance with what the ‘aqidah necessitates upon them. So this will prevent people from enmity, oppression and injustice, whilst directing them towards co-operation, love and deep brotherhood for the sake of Allah, acting upon His – the Most High’s – saying:

“Indeed the Believers are but brothers.” [Al-Qur’an 49:10]

This is clearly reflected in the life of the Arabs before and after believing in La ilahah ilallah. Before Islam, they lived in hostility and insecurity, constantly fighting and killing each other. However, when they embraced Islam this all changed, and the same people lived with each other in peace and an atmosphere of love and brotherhood prevailed, as Allah – the Most High – said:

“Muhammad is the Messenger of Allah, and those who are with him are strong and mighty against the unbelievers and merciful and kind amongst each other.” [Al-Qur’an 48:29]

“And remember the favour of Allah upon you; for you were enemies and He joined your hearts in love, so that by His grace you became brothers.” [Al-Qur’an 3:103]

[3] Achievement of happiness, attainment of the khilafah (succession of power and authority) in the earth, maintaining purity of the religion and being steadfastness against the onslaught of false beliefs and foreign ideologies. Allah said:

“Allah has promised to those amongst you who truly have ‘iman (true faith and belief) and act in obedience to Allah and His Messenger, that He will grant them rulership 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.” [Al-Qur’an 24:55]

So Allah – the Most Perfect – has made achievement of these lofty goals conditional upon worshipping and obeying Him and not associating any partners with Him. And this is the true meaning of La ilahah ilallah.

Source; From La ilahah ilallah, Ma’naha, Makanatuha wa Fadluha (pp. 36-39), abridged.

This translation was published in Al-Istiqaamah Magazine, Issue No. 1, Dhul-Hijjah 1416H / May 1996CE.

Does the Shahaadah Comprise the Types of Tawheed? – Shaykh ibn Utahymeen

The Relation of the Shahaadah with the Types of Tawheed

Question 5: But does the Shahaadah Comprise the Types of Tawheed?

The Answer: Indeed it does encompass the types of Tawheed altogether, either by way of inclusion or implication. This is because a persons statement, “I testify that La ilaaha illallaah,” is immediately understood such that the intended meaning is Tawheed al-’Ibaadah (i.e. to single Allaah out with all worship). This type of Tawheed, also called Tawheed al- Uloohiyyah, is inclusive of Tawheed ar-Ruboobiyyah (i.e. to single Allaah out with Creation, Sovereignty and Control of affairs), because everyone who worships Allaah alone, would not worship Him until he firmly attests that ar-Ruboobiyyh is exclusively His.

It also comprises the Tawheed of al-Asmaa’was-Sifaat,[15] because man does not worship except what he knows to be worthy of worship due to the Names and Attributes He has. This is why Ibraaheem said to his father:

O my father! Why do you worship that which hears not, sees not and cannot avail you in anything? [Qur’aan, soorat Maryam (19): 42].

So, the Tawheed of al-’Ibaadah, which is Tawheed al- Uloohiyyah, comprises both Tawheed ar-Ruboobiyyah and that of al-Asmaa’ was-Sifaat.

Footnotes

[15] Tawheed al-Asmaa’ was-Sifaat is to single Allaah out with all of the most beautiful Names and superlative Attributes which He has affirmed for Himself or which His Messenger, Muhammad صلى الله عليه و سلم has affirmed for Him, without Tahreef (changing or distorting the meaning of the Names and Attributes), without Ta’teel (denying or suspending their meanings), without Takyeef (specifying how they are), and without Tamtheel (exemplification). It also involves denying all that which Allaah has denied from Himself.

Translated by Dr Saleh as Saleh rahimahullaah
SourceUnderstanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen

The Meaning of “Muhammad is the Messenger of Allaah” – Shaykh ibn Uthaymeen

The Meaning of The Shahaadah: Muhammad is the Messenger of Allaah.

Question 13: You explained the meaning of the Shahaadah: La Ilaaha Illallaah. So, what is the meaning of the Shahaadha: Muhammad Rasoolullaah

The Answer: As for the meaning of the testification that Muhammad (صلى الله عليه و سلم) is the Messenger of Allaah [Muhammad Rasoolullaah] then it is the attestation with the tongue and the belief with the heart that Muhammad bin ‘Abdullaah al- Qurashee al-Haashimee is the Messenger of Allaah to all of the creation, to the Jinn and mankind, as stated by Allaah, The Most High:

Verily! I am Allaah’s Messenger to you all. He is the One to whom the Dominion of the heavens and the earth belongs, none has the right to be worshipped but Him; It is He Who gives life and causes death. So believe in Allaah and His Messenger, the Prophet who can neither read nor write, who believes in Allaah and in His Words [this Qur’aan] and follow him so that you may be guided. [Qur’aan, soorat al-A’raaf (7): 158].

He, The Most High, also Said:

(Exalted is) Blessed be He Who sent down the Criterion [of right and wrong, i.e. the Qur’aan] to His slave [Muhammad صلى الله عليه و سلم] that he may be a warner to the ‘Aalameen (mankind and Jinn). [Qur’aan, soorat al-Furqaan (25): 1].

This Shahaadah necessitates that

  • you believe whatever Allaah’s Messenger informed you of;
  • you comply with whatever he commands;
  • you avoid whatever he forbade and prohibited, and that
  • you do not worship Allaah except with that which he prescribed.

It also necessitates that

  • you do not believe that Allaah’s Messenger has any share nor any right in Ar-Ruboobiyyah or in controlling the affairs of the creation, nor any right to be worshipped at all.Rather, he صلى الله عليه و سلم is a slave worshipper, not one to be worshipped; and that he is a Messenger who is not to be belied. 
  • It is not in his power to bring harm or benefit, neither for himself nor for others, except as Allaah Wills.

This is evident in the Saying of Allaah, The Most High:

Say [O Muhammad صلى الله عليه و سلم]: “I do not tell you that with me are the treasures of Allaah, nor that I know of al-Ghayeb (the hidden and unseen); nor I tell you that I am an angel. I but follow what is revealed to me (by inspiration).” [Qur’aan, soorat al-An’aam (6): 50].

He is a slave of Allaah who acts as he is commanded and follows the orders he is given. And Allaah, The Most High, Says:

[Say O Muhammad صلى الله عليه و سلم]: “It is not in my power to cause (bring) you harm or bring (guide) you to the Right Path.” Say: “None can protect me from Allaah’s Punishment [if I were to disobey Him], nor should I find refuge except in Him.” [Qur’aan, soorat al-Jinn (72): 21-22].

Allaah, The Most High, also Says:

Say (O Muhammad صلى الله عليه و سلم): “I possess no power of benefit or hurt to myself except as Allaah Will. And if I had the knowledge of the Ghayeb, I shoud have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.” [Qur’aan, soorat al-A’raaf (7): 188].

So, this is the meaning of the testimony of Laa Ilaaha Illalaah, Muhammad Rasoolullaah. From this meaning the person knows that nothing from the creation deserves the right to be worshipped, not the Messenger of Allaah صلى الله عليه و سلم nor anyone from the creation who is below him in rank; and that worship an only be for Allaah, alone; and that the right of Allaah’s Messenger upon us is to give him the rank and standing which Allaah, The Most High, gave to him: The slave of Allaah and His Messenger.

Translated by Dr Saleh as Saleh rahimahullaah
SourceUnderstanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen

Kitaab ut Tawheed : Hadeeth – Whoever Says laa ilaaha illallaah – Dr Saleh-As-Saleh [Audio|En]

Listen / Download Mp3 Here (Time 38:11)
[audio https://salafiaudio.files.wordpress.com/2014/09/kitaab-ut-tawheed-19-hadeeth-whoever-says-laa-ilaaha-illallaah-saleh-as-saleh.mp3]

SourceThe Beneficial Saying on The Book of Tawheed – Dr Saleh as Saleh rahimahullaah

Important Lessons : Shahaadah – Testimony of Faith & Its Nullifiers – Dr Saleh as Saleh [Audio|En]

13- Important Lessons – Ch 02 – Shahaadah – Testimony of Faith & Its Nullifiers (mp3)
[audio http://salafiaudio.files.wordpress.com/2014/08/saleh-as-saleh-important-lessons-for-the-ummah-13-chapter2-shahaadah-the-testimony-of-faith-and-its-nullifiers.mp3]

Source: Important Lessons for the Ummah – Ibn Baaz

The Shahaadah (Testimony of Faith) – Meaning & Conditions – Dr. Saleh as Saleh [Audio|En]

Read :

The Shahaadah – Testimony of Faith – by Saleh As-Saleh [PDF]

Audio

01- The Shahaadah – Meaning – Pillars – Conditions – part 1 – Saleh As-Saleh

02- The Shahaadah – Meaning – Pillars – Conditions – part 2 – Saleh As-Saleh

03- The Shahaadah – Merits – Saleh As-Saleh

04- The Shahaadah – part 1 – laa ilaaha illa Allaah – Saleh As-Saleh

05- The Shahaadah – part 2 – Muhammad Rasuul Allaah – Saleh As-Saleh

06- Discussion on the Meaning of Shahaadah – Part 1 – Saleh As-Saleh

07- Discussion on the Meaning of Shahaadah – Part 2 – Saleh As-Saleh

The Consequence of the One who Does not Believe in the Prophet

The Consequence of the One who Does not Believe in the Prophet sallAllaahu alayhi wa sallam
Taken from ‘Silsilah Ahadeeth As-Saheehah’

By the Muhaddith, Shaykh, Allamaa’  Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

No. 157 – From Abu Hurairah from the Messenger sallAllaahu alayhi wa sallam:

‘By Him in whose Hand is my soul; there is not a person who hears about me from thisUmmah, not a Jew, nor a Christian, then does not believe in me, except that he will be from the people of the Hell-Fire.’

[Collected by Ibn Munda in ‘Tawheed’ and Muslim in his Saheeh, likewise Abu ‘Awaanah and Ahmad]

Shaykh Albaani said:

‘The hadeeth is clear in that whoever hears about the Prophet  sallAllaahu alayhi wa sallam and what he was sent with, and then it reaches that person in the way that Allaah revealed it to the Messenger  sallAllaahu alayhi wa sallam, and does not believe in the Prophet sallAllaahu alayhi wa sallam then his path is to the Hell-Fire.  There is no difference in this between a Jew, or a Christian, or a fire-worshipper, and the atheist.

My belief is that if many of the non-Muslims were granted the opportunity to become acquainted with the principles, beliefs and worship that Islaam came with, then they would hasten to enter into Islaam in crowds, as it occurred in the beginning of Islaam.

If only some of the Islaamic countries would send callers to the western countries, from those who have knowledge of Islaam and know its reality, and that they know what has attached itself to Islaam from superstitions, Bida’ (innovations) and lies. So that the one who calls to Islaam will be able to present it in a good manner to those he is calling, and this requires the caller to have knowledge of the Book and the authentic Sunnah, and he knows some of the common foreign languages. This is a matter which is honourable and it is something nearly lost.  So this issue requires keen preparation, so perhaps they will begin this preparation.’

[Taken from Silsilah Ahadeeth as-Saheehah  by Shaykh al-Albaani (vol 1/157)]

No. 3093 From Sa’eed bin Jubair Mursal that the Messenger sallAllaahu alayhi wa sallam:

‘There is no-one who hears about me from this Ummah, not a Jew, nor a Christian, then does not believe in me, except that he will be from the people of the Hell-Fire.’

And Sa’eed bin Jubair said: ‘I began to say: Where is the confirmation of that in the Book of Allaah?!’ Sa’eed continued: ‘It was very rare that I heard a hadeeth from the Prophet sallAllaahu alayhi wa sallam except that I found a confirmation for that in the Qur’aan; until I found this Ayaah: << وَمَنْ يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ >> <<but those of the sects (Jews, Christians and all the other non-Muslim nations) that reject it (the Qur’aan), the Fire will be their promised meeting-place >> includes all the different nations.

[Collected by Tabari]

Shaykh Albaani said:

‘It is possible to include this hadeeth to be from what is a clarification and explanation of the saying of Allaah Ta’ala: << وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا >> <<And We never punish until We have sent a Messenger (to give warning).>> along with the point where the Messenger sallAllaahu alayhi wa sallamsaid: ‘hears of me’ i.e. that he hears about the Messenger sallAllaahu alayhi wa sallam upon reality as a human, a Messenger, a Prophet.  So whoever hears about the Messenger sallAllaahu alayhi wa sallamupon other than what he sallAllaahu alayhi wa sallamwas upon, other than what he sallAllaahu alayhi wa sallamwas upon from guidance, light and excellent manners; due to some of the ignorant Muslims, or the misguided callers from the Christian evangelists and atheists, who present the Messenger sallAllaahu alayhi wa sallamto their people in other than his real way that he was well known for.  So the likes of these people have not heard of the Messenger sallAllaahu alayhi wa sallam, and theDawa has not reached them, so the warning mentioned in the hadeeth does not include them.

And this is like the saying of the Messenger sallAllaahu alayhi wa sallam: ‘Whoever sees me in his sleep then it is as if he sees me in his wakeful state, since indeed Shaytaan cannot resemble me.’ [Silsilah Saheeh No.1004]  i.e. sees him in this real form and his characteristics which he was upon in his lifetime.  So whoever really claims that he saw an old Shaykh with a white beard, then he has not seen the Messenger sallAllaahu alayhi wa sallam; because this characteristic opposes that which the Messenger sallAllaahu alayhi wa sallamwas upon, from that which is known from his characteristics SallAllaahu Ta’ala alayhi wa Alahi wa sallam.

[Taken from Silsilah Ahadeeth as-Saheehah  by Shaykh al-Albaani (vol 6/3093)]

Seven Conditions of ‘La ilaha ‘illa Allaah’ – Hafidh al-Hakami

Conditions of ‘La ilaha ‘illa Allaah’ ‘There is none worthy of worship in truth except Allaah’
By Hafidh al-Hakami -Rahimahullaah-
Taken from his book ‘Ma’arij al-Qabool’

Translated by Abbas Abu Yahya

The first Condition: al-Ilm – Knowledge

The meaning of ‘La ilaha ‘illa Allaah’ and its intent are affirmation and negation, so knowledge negates ignorance.

Allaah –Azza wa Jal- said:

<< So know that La ilaha ‘illa Allaah (none has the right to be worshipped in truth except Allaah) >> [Muhammad: 19]

Allaah –Ta’ala- said:

<< except those who bear witness to the truth >> [Zukhruf: 86]

Which means that they testify to ‘La ilaha ‘illa Allaah’ << while they know>> [Zukhruf: 86] with their hearts and they pronounce its meaning with their tongues.

Allaah –Ta’ala- said:

<<Allaah bears witness that La ilaha ‘illa Huwa (none has the right to be worshipped but He), and the angels and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice. La ilaha ‘illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise.>> [Aali-‘Imran: 18]

Allaah –Ta’ala- said:

<<Say: ‘Are those who know equal to those who do not know?’ It is only men of understanding who will remember (i.e. get a lesson from Allaah’s Signs and Verses)>> [Zumar: 9]

Allaah –Ta’ala- said:

<< It is only those who have knowledge among His slaves that fear Allaah>> [Faatir: 28]

Allaah –Ta’ala- said:

<< And these similitudes We put forward for mankind, but none will understand them except those who have knowledge (of Allaah and His Signs, etc.)>> [Ankaboot: 43]

In the Saheeh of Imaam Muslim on the authority of ‘Uthmaan –RadhiAllaahu anhu- who said that: the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Whoever dies knowing ‘La ilaha ‘illa Allaah’ entersParadise.’

The Second Condition: Al-Yaqeen – Certainty

The second condition is certainty which negates doubt, such that the one who pronounces ‘La ilaha ‘illa Allaah’ does it with certainty of what these words indicate, with a decisive certainty. This is sinceEemaan cannot do without certain knowledge (Ilm al-Yaqeen), as opposed to suspicious knowledge (Ilm al-Thann), and what would be the case if doubt entered Eemaan?

Allaah -Azza wa Jal- said:

<<Only those are the believers who have believed in Allaah and His Messenger and afterward doubt not but strive with their wealth and their lives for the Cause of Allaah. Those! They are the truthful. >>[Hujuraat: 15]

So certainty was a condition for them having truthfulness in theirEemaan in Allaah and His Messenger and also that they did not have uncertainty or doubt ‘La ilaha ‘illa Allaah’.

As for uncertainty then that comes from the Munafiqeen (hypocrites) – and we seek refuge with Allaah. They were the ones about whom Allaah -Ta’ala- said:

<< It is only those who believe not in Allaah and the Last Day and whose hearts are in doubt that ask your leave (to be exempted fromJihaad). So in their doubts they waver >> [Tawbah: 45]

In the Saheeh of Imaam Muslim from the hadeeth of Abu Huraira –RadhiAllaahu anhu- who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘I testify that none is worthy of worship in truth except Allaah and that I am the Messenger of Allaah. There is no servant of Allaah who meets Allaah with these two testifications, not doubting in them, except that he enters Paradise.’

In another narration: ‘there is no servant of Allaah who meets Allaah with these two testifications, not doubting in them, who is prevented from entering Paradise.’

Also in the Saheeh of Muslim on the authority of Abu Huraira –RadhiAllaahu anhu- from the long hadeeth that the Prophet – sallAllaahu alayhi wa sallam – sent him with his shoes and said: ‘Whoever you meet behind this garden that testifies ‘La ilaha ‘illa Allaah’ with certainty in his heart then give him the glad tidings of Paradise.’

So the Messenger made the entrance into Paradise of the one who says ‘La ilaha ‘illa Allaah’ conditional upon his having certainty of it in his heart, with no doubt in it. So, if the condition is removed then the reward is also then removed.

Third Condition: al-Qabool – Acceptance

Acceptance of what this statement necessitates is with the heart and the tongue.

Allaah -Azza wa Jal – narrates to us the news of what precededregarding those who were previously saved and regarding the punishment of those who rejected and refused to accept this statement. As Allaah –Ta’ala – said:

<<And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: ‘We found our fathers following a certain way and religion and we will indeed follow their footsteps.’

(The warner) said: ‘Even if I bring you better guidance than that which you found your fathers following?’ They said: ‘Verily, We disbelieve in that with which you have been sent.’

So We took revenge of them, then see what was the end of those who denied (Islaamic Monotheism)>> [Zukhruf 23-25]

Allaah -Ta’ala- said:

<< Then (in the end) We save Our Messengers and those who believe! Thus it is incumbent upon Us to save the believers. >> [Yunus: 103]

Allaah -Ta’ala- said:

<< And indeed We did send Messengers before you to their own peoples. They came to them with clear proofs, then We took vengeance on those who committed crimes (disbelief, setting partners in worship with Allaah, sins, etc.), and (as for) the believers it was incumbent upon Us to help (them). >> [Room 47]

He -Subhanahu wa Ta’ala – informed us of what He promised to those who accept ‘La ilaha ‘illa Allaah’ of reward and what He has prepared of punishment for the one who rejects ‘La ilaha ‘illa Allaah’

As Allaah -Ta’ala- said:

<< (It will be said to the Angels): ‘Assemble those who did wrong, together with their companions (from the devils) and what they used to worship instead of Allaah. And lead them on to the way of flaming Fire (Hell);

‘But stop them, verily they are to be questioned.’

What is the matter with you? Why do you not help one another (as you used to do in the world)?’

Nay, but that Day they shall surrender,

And they will turn to one another and question one another.

They will say: ‘It was you who used to come to us from the right side [i.e. from the right side of one of us and beautify for us every evil, order polytheism for us, and prevent us from the truth i.e. Islaamic Monotheism and from every good deed].’

They will reply: ‘Nay, you yourselves were not believers.

And we had no authority over you. Nay! But you were transgressing people (disobedient, polytheists, and disbelievers).

So now the Word of our Lord has been justified against us, that we shall certainly (have to) taste (the torment).

So we led you astray because we were ourselves astray.’

Then verily, that Day, they will (all) share in the torment.

Certainly, that is how We deal with Al­-Mujrimoon (polytheists, sinners, criminals, the disobedient to Allaah, etc.).

Truly, when it was said to them: La ilaha ‘illa Allaah’ (none has the right to be worshipped but Allaah), they puffed themselves up with pride (i.e. denied it).

And (they) said: ‘Are we going to abandon our (gods) for the sake of a mad poet? >> [Saaffat: 22-36]

Allaah -Ta’ala- made the cause of and the reason for their punishment their arrogance towards ‘La ilaha ‘illa Allaah’ and their belying of those who came with it. So, they did not negate what Allaah negated and they did not affirm what Allaah affirmed, rather they said rejecting and proudly:

<< ‘Has he made the âliha (gods) (all) into One Ilâh (God – Allaah). Verily, this is a curious thing!’

And the leaders among them went about (saying): ‘Go on, and remain constant to your âliha (gods)! Verily, this is a thing designed (against you)!

‘We have not heard (the like) of this among the people of these later days. This is nothing but an invention! >> [Saad: 5-7]

And here they said : <<‘Are we going to abandon our (gods) for the sake of a mad poet? >>

Then Allaah -Azza wa Jal – refuted them and turned that back on them via His Messenger – sallAllaahu alayhi wa sallam – and He said:

<<Nay! He has come with the truth (i.e. Allaah’s Religion – Islaamic Monotheism and this Qur’aan) and he confirms the Messengers (before him who brought Allaah’s religion – Islaamic Monotheism).>> [Saaffat: 37] to the end of the Aayaat.

Then He said about those before them:

<< Except the chosen slaves of Allaah (faithful, obedient, true believers of Islaamic Monotheism). For them there will be a known provision (in Paradise). Fruits; and they shall be honoured, in the Gardens of delight (Paradise) >> [Saaffat: 40-43] to the end of theAayaat.

And Allaah -Ta’ala- said:

<< Whoever brings a good deed (i.e. Belief in the Oneness of Allaah along with every deed of righteousness), will have better than its worth, and they will be safe from the terror on that Day. >>[Naml: 89]

And in the Saheeh on the authority of Abu Musa –RadhiAllaahu anhu- thatthe Prophet – sallAllaahu alayhi wa sallam – said: ‘The like of what Allaah sent me with of guidance and knowledge is like heavy rainfall which poured onto the ground. There was some land which was fertile which absorbed the water and many plants and grass began to grow. There was some land which was arid but it held the water and Allaah made the people benefit by it, so they drank from it, used the water and used it for agriculture.

There was some other land which was affected by the water but was flat land where nothing would grow. It did not hold the water nor did it allow plants to grow. That is the example of the one who has understanding of the Deen and benefits from what Allaah sent me with, so he learns it and teaches it and the example of he whocannot raise his head due to it and does not accept the guidance of Allaah with which I have been sent.’

Fourth Condition

Al-Inqiyaad – Submission & Obedience

Submission and obedience to what ‘La ilaha ‘illa Allaah’ requires and that it negates disobedience.

Allaah -Azza wa Jal – said:

<< And turn in repentance and in obedience with true Faith (Islaamic Monotheism) to your Lord and submit to Him (in Islaam) >> [Zumar: 54]

Allaah -Ta’ala- said:

<<And who can be better in religion than one who submits his face (himself) to Allaah and he is a Muhsin (a good-doer). >> [Nisaa’: 125]

Allaah -Ta’ala- said:

<<And whosoever submits his face (himself) to Allaah, while he is aMuhsin (good­-doer), then he has grasped the most trustworthy hand­hold [La ilaha ‘illa Allaah (none has the right to be worshipped but Allaah)]. >> [Luqman: 22]

Which means holding onto ‘La ilaha ‘illa Allaah’

<< And to Allaah return all matters for decision. >> [Luqman: 22]

The meaning of which is, that he submits his face to Allaah i.e. he obeys Him, and he is a righteous person worshipping Allaah Alone.Whoever does not submit his face to Allaah and is not a righteous person then he has not held onto the most trustworthy handhold that will never break.

That is the meaning of the saying of Allaah -Azza wa Jal which follows:

<<And whoever disbelieved, let not his disbelief grieve you, to Us is their return and We shall inform them what they have done. Verily, Allaah is the All­-Knower of what is in the hearts (of men).

We let them enjoy for a little while, then in the end We shall oblige them to (enter) a great torment. >> [Luqman: 23-24]

Fifth Condition

Sidq – Truthfulness

Truthfulness to ‘La ilaha ‘illa Allaah’ negates lying, falsehood and it is to say ‘La ilaha ‘illa Allaah’ truthfully from one’s heart and to make one’s speech in accordance to what is in one’s heart.

Allaah -Azza wa Jal – said:

<<Alif ­Lâm­ Mîm. Do people think that they will be left alone because they say: ‘We believe’ and will not be tested.

And We indeed tested those who were before them. And Allaah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allaah knows all of that before testing them). >> [Ankaboot: 1-3]

Allaah -Ta’ala- said regarding the Munafiqeen (hypocrites) who said‘La ilaha ‘illa Allaah’, speaking falsely:

<<And of mankind, there are some (hypocrites) who say: ‘We believe in Allaah and the Last Day’ while in fact they believe not.

They (think to) deceive Allaah and those who believe while they only deceive themselves and perceive (it) not!

In their hearts is a disease (of doubt and hypocrisy) and Allaah has increased their disease. A painful torment is theirs because they used to tell lies. >> [al-Baqarah: 8-11]

How many times has Allaah -Ta’ala- mentioned them and exposed them, repeatedly exposing their cover and revealing it. He makes their humiliation manifest in more than one place in His Book such as in Soorahs Baqarah, Aali-‘Imran, Nisaa’, Anfaal, Tawbah as well as a whole Soorah dedicated to them (i.e. Al-Munaafiqoon) along withother Soorahs.

In Bukhari and Muslim on the authority of Mu’aadh bin Jabal –RadhiAllaahu anhu- from the Prophet – sallAllaahu alayhi wa sallam -:

‘There is none who testifies that La ilaha ‘illa Allaah and that Muhammad is His slave and Messenger’ truthfully from his heart except that Allaah prohibits him from entering the Fire.’

So Allaah made being saved from the Fire, for the one who says this statement, conditional by saying it truthfully from his heart. Merely pronouncing La ilaha ‘illa Allaah’ does not benefit the one who says it unless there is agreement with the heart.

Also in Bukhari and Muslim from the hadeeth of Anas bin Malik and Talha bin Ubaydullaah –RadhiAllaahu anhumaa– in the story of the Bedouin – who was Damaam bin Tha’alabah, a delegate of Bani Sa’ad bin Bakr – when he asked the Messenger of Allaah – sallAllaahu alayhi wa sallam – about the rulings of Islaam and was then informed by him.He then asked the Messenger – sallAllaahu alayhi wa sallam – ‘Do I have to do anything else?’

The Messenger – sallAllaahu alayhi wa sallam – answered: ‘No, except if you perform it optionally.’

Then the Bedouin said: ‘I swear by Allaah I will not increase uponthat nor decrease from it.’

So the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘He will be successful if he is truthful.’

And in some narrations: ‘Indeed if he is truthful then he will enter into Paradise.’

So the Messenger made it a condition for his success and entrance into Paradise that he was truthful.

Sixth Condition:

Al-Ikhlaas – Sincerity

Sincerity is purifying actions from all the stains of Shirk with righteous intention.

Allaah -Tabaraka wa Ta’ala – said:

<< Surely, the religion (i.e. worship and obedience) is for Allaah only>> [Zumar: 3]

Allaah -Ta’ala- said:

<<And they were commanded not but that they should worship Allaah and worship none but Him Alone >> [al-Bayyinah: 5]

Allaah -Ta’ala- said:

<< So worship Allaah (Alone) by doing religious deeds sincerely for Allaah’s sake only, (not to show-off and not to set up rivals with Him in worship)>> [Zumar: 2]

Allaah -Ta’ala- said:

<< Say: ‘Verily, I am commanded to worship Allaah (Alone) by obeying Him and doing religious deeds sincerely for Allaah’s sake only >> [Zumar :11]

Allaah -Ta’ala- said:

<<Say ‘Allaah Alone I worship by doing religious deeds sincerely for His sake only, not to show off and not setting up rivals with Him in worship.’>> [Zumar: 14]

Allaah -Ta’ala- said:

<<Verily, the hypocrites will be in the lowest depths (grade) of the Fire; no helper will you find for them. Except those who repent (from hypocrisy), do righteous good deeds, hold fast to Allaah, purify their religion for Allaah (by worshipping none but Allaah and do good for Allaah’s sake only, not to show-off), then they will be with the believers. >> [Nisaa: 145-146]

And there are other similar Aayaat.

In the Saheeh of Bukhari on the authority of the Prophet – sallAllaahu alayhi wa sallam : ‘Of those people happiest with my intercession is the one who said ‘La ilaha ‘illa Allaah’ sincerely from his heart or from his self.’

Also, in the Saheeh of Bukhari on the authority of ‘Utbaan bin Malik–RadhiAllaahu anhu- from the Prophet – sallAllaahu alayhi wa sallam – who said: ‘Indeed Allaah prohibited the Fire for the one who said: La ilaha ‘illa Allaah’ desiring by it the Face of Allaah – Azza wa Jal.’

In the Jaami’ of Tirmidhee on the authority of Abu Huraira –RadhiAllaahu anhu- that the Messenger of Allaah sallAllaahu alayhi wa sallam said: ‘A slave of Allaah does not ever say La ilaha ‘illa Allaah’ sincerely except that the doors to the heavens are opened for him until it reaches the ‘Arsh, as long as he keeps away from the major sins.’

Tirmidhee said the hadeeth via this chain is Hasan Ghareeb.

Seventh Condition:

Al-Muhabbah – Love

Which is having love for this statement, what it necessitates and indicates, loving its people – those who act upon it, adhering to its conditions – and to hate what violates it.

Allaah -Azza wa Jal – said:

<<And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah). They love them as they love Allaah. But those who believe love Allaah more (than anything else). >> [al-Baqarah: 165]

Allaah – Ta’ala – said:

<<O you who believe! Whoever from among you turns back from his religion (Islaam), Allaah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the Way of Allaah and never afraid of the blame of th0e blamers.  >> [Maa’idah: 54]

Allaah -Azza wa Jal – informed us that His worshippers, the believers, are more severe in their love for Him. That is because they do not associate anyone else with Him in their love for Him, unlike those from the Mushrikeen who claimed they loved Him but then also took partners with Allaah whom they loved just as they loved Him.

The sign that the slave of Allaah loves his Lord is that he submits to what Allaah loves, even if it opposes his desires and that he also hates what his Lord hates, even if his desires are inclined to it. The slave of Allaah is loyal to whomever Allaah and His Messenger are loyal to and he has enmity towards whomever has enmity towardsAllaah.

He follows His Messenger, – sallAllaahu alayhi wa sallam – imitates his example and accepts his guidance. All of these are signs of the presence ofthe conditions of love. It is not conceivable to have love without its conditions being present.

Allaah -Tabaraka wa Ta’ala – said:

<<Have you seen him who has taken as his ilâh (god) his own desire? Would you then be a Wakeel (a disposer of his affairs or a watcher) over him? >> [Furqaan: 43]

Allaah -Ta’ala- said:

<<Have you seen him who takes his own lust (vain desires) as hisilâh (god), and Allaah knowing (him as such) left him astray and sealed his hearing and his heart and put a cover on his sight. Who then will guide him after Allaah?>> [Jaathiyah: 23]

So everyone who worships other than Allaah along with Him, then in reality he worships his own desire. Every sin by which Allaah is disobeyed, it is due to the slave of Allaah submitting to his desires rather than to the commands of Allaah – Azza wa Jal – and the avoidance of His prohibitions.

Allaah -Ta’ala- said regarding loyalty and enmity for the sake of Allaah:

<< Indeed there has been an excellent example for you in Ibraheem and those with him, when they said to their people: ‘Verily, we are free from you and whatever you worship besides Allaah. We have rejected you and there has begun between us and you hostility and hatred forever, until you believe in Allaah Alone’>> [Mumtahana: 4]

Allaah -Ta’ala- said:

<< You will not find any people who believe in Allaah and the Last Day befriending those who oppose Allaah and His Messenger even though they were their fathers, their sons, their brothers or their kindred (people). For such He has written Faith in their hearts >>[Mujadilah:22]

Allaah -Ta’ala- said:

<<O you who believe! Take not the Jews and the Christians asAuliyâ’ (friends, protectors, helpers, etc.), they are but Auliyâ’ to one another.  And if any amongst you takes them as Auliyâ’, then surely he is one of them >> [Maa’idah: 51]

Allaah -Ta’ala- said:

<<O you who believe! Take not for Auliyâ’ (supporters and helpers) your fathers and your brothers if they prefer disbelief to Belief. And whoever of you does so, then he is one of the Zâlimûn (wrong-doers, etc.).

Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline and the dwellings in which you delight … are dearer to you than Allaah and His Messenger and striving hard and fighting in His Cause, then wait until Allaah brings about His Decision (torment). And Allaah guides not the people who are the rebellious, disobedient to Allaah. >> [Tawbah: 23-24]

Allaah -Ta’ala- said:

<< O you who believe! Take not My enemies and your enemies as friends >> [Mumtahana: 1]

to the end of the Soorah. And there are other Aayaat.

[Following the Messenger – sallAllaahu alayhi wa sallam]

Allaah -Ta’ala- said regarding the conditions for following His Messenger – sallAllaahu alayhi wa sallam :

<<Say: ‘If you (really) love Allaah then follow me, Allaah will love you and forgive you of your sins. And Allaah is Oft-Forgiving, Most Merciful.’ Say: ‘Obey Allaah and the Messenger.’ But if they turn away, then Allaah does not like the disbelievers. >> [Aali-‘Imran: 31]

The Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘There are three characteristics, whoever has them finds the sweetness of Eemaan: that Allaah and His Messenger are more beloved to him than other than them; that when he loves a person he loves him only for Allaah’s sake and that he hates to return to disbelief after Allaah has saved him from it just as he hates to be thrown into the Hell-Fire’

Narrated by Bukhari and Muslim from the hadeeth of Anas –Radhi’allaahu anhu.

Also, Bukhari and Muslim narrate on the authority of Anas and of Abu Huraira –Radhi’Allaahu anhu– who said that: the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘None of you truly believes until I am more beloved to him than his son, his father and all mankind.’

That is what the Messenger – sallAllaahu alayhi wa sallam – brought, information about Allaah, the commands relating to what Allaah loves and is pleased with and prohibitions of what Allaah dislikes and rejects.

So if the slave of Allaah follows what Allaah commands and keeps away from what Allaah prohibits, even if that opposes his desire, then he is a true believer. So what is the case if he desires nothingother than this?

In a hadeeth: ‘The strongest part of al-Eemaan is loving and hating for the sake of Allaah.’

Ibn ‘Abbas –RadhiAllaahu anhu- said: ‘Whoever loves for the sake of Allaah, hates for the sake of Allaah, is loyal for the sake of Allaah and has enmity for the sake of Allaah then he obtains the alliance of Allaah due to that.

What has become common amongst the people today is a brotherhood based upon the affairs of the Dunya, which does not benefit its people in anything.

Hasan al-Basri and other than him from the Salaf mention that: ‘There were a people who claimed the love of Allaah -Azza wa Jal – so Allaah tried them with this Aayah:

<<Say (O Muhammad to mankind): ‘If you (really) love Allaah then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you of your sins. And Allaah is Oft-Forgiving, Most Merciful.’ Say (O Muhammad): ‘Obey Allaah and the Messenger.’ But if they turn away, then Allaah does not like the disbelievers. >> [Aali-Imraan: 31-32]

Bukhari -Rahimahullaah- said: Muhammad bin Sinaan narrated to us that Faleeh said that Hilaal bin ‘Alee narrated to us on the authority of ‘Atta bin Yassar on the authority of Abu Huraira –RadhiAllaahu anhu- that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Everyone from my Ummah will enter Paradise, except the one who refuses to enter.’

They asked: ‘O Messenger of Allaah, who would refuse?’

He said: ‘Whoever obeys me enters Paradise and whoever disobeys me has refused to enter.’

Bukhari said Muhammad bin Ubadah informed us that Yazeed narrated to us that Saleem – and he praised him – narrated to us that Sa’eed bin Meena narrated to us – or I heard – Jaabir bin Abdullaah say: ‘Some angels came to the Prophet while he was sleeping. Some of them said: ‘He is sleeping.’ Others said: ‘His eyes are sleeping but his heart is awake.’

Then they said: ‘There is an example for this companion of yours.’

One of them said: ‘Then set forth an example for him.’

Some of them said: ‘He is sleeping.’

The others said: ‘His eyes are sleeping but his heart is awake.’

Then they said: ‘His example is of a man who built a house then offered a banquet therein and sent an inviter (messenger) to invite the people. So whoever accepted the invitation of the inviter, entered the house and ate of the banquet and whoever did not accept the invitation of the inviter, did not enter the house nor did he eat of the banquet.’

Then the Angels said: ‘Interpret this example to him so that he may understand it.’

Some of them said: ‘He is sleeping.’

The others said; ‘His eyes are sleeping but his heart is awake.’

Then they said: ‘The house stands for Paradise and the caller is Muhammad; whoever obeys Muhammad, obeys Allah; and whoever disobeys Muhammad, disobeys Allah. Muhammad distinguished between the people (i.e. through his message the good is distinguished from the bad and the believers from the disbelievers).’

Here it should be known that the testification La ilaha ‘illa Allaah’ is not complete except with the testification that Muhammad is the Messenger of Allaah – sallAllaahu alayhi wa sallam.

It should also be known that loving Allaah –Azza wa Jal – cannot be complete except by loving what He loves and disliking what He dislikes. There is no way to knowing what Allaah – Ta’ala- loves and is pleased with or what He dislikes and rejects except by following what the Messenger of Allaah – sallAllaahu alayhi wa sallam– ordered and keeping away from what he prohibited.

So loving Allaah necessitates loving the Messenger of Allaah, believing in him and following him. This is why loving Allaah is connected to loving the Messenger of Allaah – sallAllaahu alayhi wa sallam – in many places in the Qur’aan, such as the saying of Allaah -Azza wa Jal:

<< Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline and the dwellings in which you delight … are dearer to you than Allaah and His Messenger and striving hard and fighting in His Cause, then wait until Allaah brings about His Decision (torment). And Allaah guides not the people who are Al-Fâsiqûn (the rebellious, disobedient to Allaah). >> [Tawbah: 24]

There are many other Aayaat like this one.

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his Family, his Companions and all those who  follow his guidance.

Click the Below Link to Read the PDF Document

7 Conditions of ‘La ilaha ‘illa Allaah’ – Haafith Al Hakami – Abbas Abu Yahya [PDF]

The Excellence of ‘Laa ilaaha ‘illa Allaah’ – Hafidh al-Hakami

By Hafidh al-Hakami -Rahimullaah-
Taken from his book ‘Ma’arij al-Qabool’

Translated by Abbas Abu Yahya

The words in the testification La ilaha ‘illa Allaah’ are words which are the path to the success of entry into Paradise and salvation from the fire.

Allaah -Azza wa Jal- said: << And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. >> [Al-Imraan:  185]

It is the way and path to happiness in the two worlds which cannot be reached except by these words.  It is with this statement that Allaah sent His Messengers and with it, He revealed His Books. The Dunya and the Hereafter, Paradise and Hell-Fire were created for this statement.

Happiness and wretchedness are directly related to this testification. Due to it, the records of deeds will be taken either to the right or the left and the scale will be either heavy or light.  By it is being saved from the Fire after its advent whilst not adhering to La ilaha ‘illa Allaah’ is remaining in the Fire.

Due to it, Allaah took the covenant, because of it is recompense and accountability and regarding it, will be the questioning on the Day of Meeting.

As Allaah –Ta’ala- says: << So, by your Lord, We shall certainly call all of them to account. For all that they used to do. >> [Al-Hijr: 92-93]

Allaah –Ta’ala- said : << Then surely, We shall question those (people) to whom it (the Book) was sent and verily, We shall question the Messengers. >> [A’raaf: 6]

As for Allaah –Ta’ala- questioning those to whom ‘La ilaha ‘illa Allaah’ was sent, on the Day of Judgement, then from that is Hissaying- << And (remember) the Day (Allaah) will call to them and say: ‘What answer gave you to the Messengers?’>> [Qasas: 65] along with the preceding, following and other Aayaat.

As for Allaah questioning the Messengers then from that is the saying of Allaah –Ta’ala- << On the Day when Allaah will gather the Messengers together and say to them: ‘What was the response you received (from men to your teaching)? They will say: ‘We have no knowledge, verily, only You are the All-­Knower of all that is hidden (or unseen, etc.).’>> [al-Mai’dah:109] and there are other similarAayaat.

It is the greatest of blessings from Allaah -Azza wa Jal– that Heblessed His slaves and guided them to La ilaha ‘illa Allaah’.  This is why Allaah Ta’ala mentioned it in Soorah an-Nahl, the Soorah of blessings, so He proceeded with it before every other blessing.

He said: <<He sends down the angels with inspiration of His Command to whom of His slaves He pleases (saying): Warn mankind that Lâ ilâha illa Ana (none has the right to be worshipped but I), so fear Me (by abstaining from sins and evil deeds). >> [Nahl: 2]

It is the statement of testification and the key to the land of happiness.  It is the foundation of the Deen and its foundingprinciple, the head of the affair, the trunk of its tree and the pillar of its canopy.

The rest of the pillars and obligations of the Deen extend and branchout from this testification.  Its completion is restricted to adhering to its meaning and performing what it requires.  It is the strong handhold that will never break regarding which Allaah -Azza wa Jal-said: << Whoever disbelieves in Tâghût (false gods) and believes in Allaah, then he has grasped the most trustworthy handhold that will never break. >> [al-Baqarah: 256]

Sa’eed bin Jubayr and Dhihaak said that:

‘It is the contract which Allaah -Azza wa Jal- mentioned when he said: <<None shall have the power of intercession, but such a one as has received permission (or promise) from the Most Beneficent (Allaah). >> [Maryam: 87]

Abdullaah ibn Abbas radiAllaah anhuma- said: ‘It is the testification of La ilaha ‘illa Allaah’, renouncing any capability or strength for other than Allaah and not hoping except in Allaah -Azza wa Jal.’

La ilaha ‘illa Allaah is al-Husna (the best – i.e. its meaning as stated byAllaah -Azza wa Jal- when He said: <<As for him who gives (in charity), keeps his duty to Allaah and fears Him, And believes in Al-Husna. We will make smooth for him the path of ease (goodness). >> [Layl: 5-7]

This was also mentioned by Abu AbdurRahman as-Sulamee, Dhihaak and was narrated by ‘Ateeyah on the authority of Ibn ‘Abbas.

It is the statement of truth which Allaah -Azza wa Jal- mentionedwhen He –Ta’ala said: << except those who bear witness to the truth (i.e. believed in the Oneness of Allaah, and obeyed His Orders), and they know (the facts about the Oneness of Allaah). >>[Zukhruf :86]  as stated by al-Baghawi.

It is the statement of Taqwaa (piety) as Allaah -Azza wa Jal-mentioned when He said: << and made them stick to the word of piety (i.e. none has the right to be worshipped but Allaah) and they were well entitled to it and worthy of it. >> [Fath: 26]

This was mentioned by Ibn Jareer and Abdullaah bin Ahmad, byTirmidhi with ‘asaaneed (chains) up to Ubayy bin Ka’ab -radiAllaah anhu-on the authority of the Prophet – sallAllaahu alayhi wa sallam.

It is the statement which is firmly-fixed as Allaah -Azza wa Jal-mentions when He says: <<Allaah will keep firm those who believe with the word that stands firm in this world (i.e. they will keep on worshipping Allaah Alone and none else) and in the Hereafter. >>[Ibraheem: 27]

Narrated by Bukhari and Muslim on the authority of al-Bara bin ‘Aazib -radiAllaah anhu- from the Prophet – sallAllaahu alayhi wa sallam.

It is the good statement (kalimah Tayyibah) which was previously made a solid example as Allaah –Ta’ala- says: <<Do you not see how Allaah sets forth a parable? – A goodly word as a goodly tree, whose root is firmly fixed and its branches (reach) to the sky (i.e. very high). >> [Ibraheem: 24]

This is what was mentioned by ‘Alee bin Talha on the authority of Ibn ‘Abbas.

The foundation of this statement La ilaha ‘illa Allaah is firmly fixed in a believer’s heart, its branches are righteous actions which ascend to the sky – to Allaah -Azza wa Jal.

This is what was mentioned by Dhihaak, Sa’eed bin Jubair, Ikrima’, Mujahid and others.

It is the goodness which Allaah –Azza wa Jal– mentions when He says: <<Whoever brings a good deed shall have ten times the like thereof >> [An’aam: 160]

Allaah –Ta’ala– said: <<Whoever brings a good deed (i.e. Belief in the Oneness of Allaah along with every deed of righteousness), will have better than its worth and they will be safe from the terror on that Day. >> [Naml: 89]

This was mentioned by Zain al-Abideen and Ibraheem an-Nakha’aee and it is ascribed to the Messenger on the authority of Abee Dharr – sallAllaahu alayhi wa sallam – that he said: ‘It is the best of righteous deeds.’[1]

This statement La ilaha ‘illa Allaah wipes out sins and mistakes.

It is the highest description which Allaah -Azza wa Jal- mentions when He says: << His is the highest description (i.e. none has the right to be worshipped but He and there is nothing comparable unto Him) in the heavens and in the earth.>> [Room: 27]

As was mentioned by Qatadah and Muhammad bin Jareer, also by Malik on the authority of Muhammad bin al-Munkadir.

It is the means for success as is mentioned in Saheeh Muslim thatwhen the Prophet – sallAllaahu alayhi wa sallam – heard the Mu’adhin (the caller to the prayer) saying: ‘Ashhadu alla ilaha ‘illa Allaah (I testify that there is none worthy of worship in truth except Allaah’) he – sallAllaahu alayhi wa sallam – said: ‘You have exited the fire.’[2]

On the authority of Ubadah bin Saamitt -radiAllaah anhu- who said: I heard the Messenger of Allaah – sallAllaahu alayhi wa sallam – saying: ‘Whoever testifies that there is none worthy of worship in truth except Allaah and that Muhammad is the Messenger of Allaah then Allaah prohibits the Fire for him.’ [3]

In the hadeeth of intercession: ‘Take out from the Fire whoever saidLa ilaha ‘illa Allaah and had in his heart the like of an atom’s worth of Eemaan.’[4]

‘La ilaha ‘illa Allaah’ is the means of entering into Paradise as is mentioned in Bukhari and Muslim on the authority of Ubadah bin Saamitt -radiAllaah anhu- who said: The Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Whoever says ‘Ashhadu alla ilaha ‘illa Allaah wahdahu la shareeka lahu wa anna Muhammadan Abduhu wa Rasooluhu (I testify thatthere is none worthy of worship in truth except Allaah Alone and He has no partners and that Muhammad is His slave and Messenger’) and that Isa is the slave of Allaah and the son of Allaah’s female slave, he was created by a word which was sent to Maryam and he is a command from Him, that Paradise is true and the Fire is true’, then Allaah will enter him into Paradise from whichever of the eight doors of Paradise he chooses.’[5]

In another narration: ‘Allaah enters him into Paradise with what he has of actions.’[6]

It is the best thing with which Allaah -Azza wa Jal- is rememberedand the heaviest thing on the slave of Allaah’s scale on the Day of Judgement as mentioned in ‘Musnad’ on the authority of Abdullaah bin Amr -radiAllaah anhu- from the Prophet – sallAllaahu alayhi wa sallam:

 ‘When death was approaching the Prophet of Allaah, Nooh –sallAllaahu alayhi wa sallam – he said to his son: I will narrate to you my bequest; I command you with two things and prohibit you from two things.  I command you with ‘La ilaha ‘illa Allaah’ (‘There is none worthy of worship in truth except Allaah), if the seven heavens and the seven earths were placed upon one scale and ‘La ilaha ‘illa Allaah’was placed on the other, then ‘La ilaha ‘illa Allaah’  would be heavier.

If the seven heavens and the seven earths were a closed circle then‘La ilaha ‘illa Allaah’ would be able to break it.

The second thing I command you with is Subhana Allaahi wa bihamdihi (Far is Allaah from imperfection and praise is for Him), since it is a supplication for everything and by it, the creation is given its provision.

I prohibit you from Shirk and pride. (The narrator said: I asked or someone asked) : O Messenger of Allaah as for Shirk then we know about it, but what is pride?  Is it that one of us has sandals with two good straps?

The Messenger answered: No.

He asked again: Is it that one of us has companions and they sit with him?

The Messenger again answered: No.

Someone asked: O Messenger of Allaah, what is pride?

He said: Ridiculing the truth and belittling and reviling the people.’[7]

Also in ‘Musnad’ on the authority of Abdullaah bin Amr -radiAllaah anhu-from the Prophet – sallAllaahu alayhi wa sallam: ‘Musa –alayhi Sallam- said: ‘O Lord teach me something by which I can remember You and supplicate to You.’

He said: O Musa say ‘La ilaha ‘illa Allaah’

Musa said: O Lord everyone of Your slaves says this.’

He said: O Musa say ‘La ilaha ‘illa Allaah’

He said: ‘La ilaha ‘illa Allaah’ but I want something specific for me.

He said: O Musa if the seven heavens and the seven earths and what is in them other than Me were placed on a scale and ‘La ilaha ‘illa Allaah’ was placed on the scale then ‘La ilaha ‘illa Allaah’ wouldoutweigh them.’[8]

In Tirmidhi, Nisa’ee and in Musnad on the authority of Abdullaah bin Amr bin al-Aas -radiAllaah anhu- who said I heard the Messenger of Allaah – sallAllaahu alayhi wa sallam –saying:

‘Indeed Allaah will single out a man from my Ummah in front of all the people on the Day of Judgement.  Ninety-nine scrolls will be unrolled for him; every scroll will stretch as far as the eye can see.

Then Allaah will say: Do you deny anything of this?  Did the Angelsrecording your deeds oppress you?

So the man will say: No, my Lord.

Allaah will say: Do you have an excuse?

The man will say: No, my Lord.

Allaah will say: Yes, indeed, We have a good deed for you and indeed, there will be no oppression upon you today.’

Then a card will be brought forth and in it will be: ‘I testify that there is none worthy of worship except Allaah and that Muhammad is His slave and His Messenger.’

Then Allaah will say: Bring your bad deeds.

The man will say: What is this card compared with these scrolls?

Allaah will say: Indeed, you will not be oppressed.

The Prophet continued: The scrolls will be put on one side of the scales and the card will be put on the other side, the scrolls will be light and the card will be heavy, there can be nothing more heavythan the name of Allaah.’[9]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

Taken from ‘Ma’arij al-Qabool’ 410 vol.2

Footnotes

[1] On the authority of Abu Dharr who said: ‘I said: O Messenger of Allaah advise me.’ The Messenger – sallAllaahu alayhi wa sallam – said: ‘If you do a bad deed then follow it up with a good one and it wipes it out.’  Abu Dharr continued: I said: ‘O Messenger of Allaah is ‘La ilaha ‘illa Allaah’ from the good deeds?’ He answered: ‘It is the best of righteous deeds.’ Narrated by Ahmad and al-Albani graded it Hasan in ‘Saheehah’ (1373).

[2] Saheeh Muslim

[3] Saheeh Muslim

[4] Narrated by Ahmad and Ibn Khuzaimah and al-Albani graded it as saheeh in ‘Kitab as-Sunnah’ (852)

[5]  Bukhari & Muslim

[6] Bukhari & Muslim

[7] Silsilah Saheehah: 134

[8] This narration has been declared Da’eef by Shaykh Muqbil bin Hadi al-Waadi’ee in his checking of ‘al-Mustadrak’ by al-Hakim 1/1988.

[9] Silsilah Saheehah: 135

Click the Below Link to read the PDF

The Excellence of ‘La ilaha ‘illa Allaah’ – Hafidh al-Hakami – Abbas Abu Yahya (PDF)

 

Helping a dying Person to Pronounce ‘La Ilaha Illahllah’

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 150
Helping a dying Person to Pronounce ‘La Ilaha Illahllah’

917. Mu`adh bin Jabal (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “He whose last words are: `La ilaha illallah’ (There is no true god except Allah) will enter Jannah.”
[Abu Dawud].

918. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Exhort your dying men to recite: `La ilaha illallah’ (There is no true god except Allah).”
[Muslim].