What is the correct way to sincerely dedicate one’s deeds to Allah? – Imam Ibn Baaz

Bismillaah

23- Sincerity in dedicating one’s deeds to Allah (Glorified and Exalted be He)

Q: Sister M. H. from Makkah Al-Mukarramah asks: What is the correct way to sincerely dedicate one’s deeds to Allah (Glorified and Exalted be He)? How can deeds be done sincerely for His sake?

Answer by Imam Ibn Baaz (rahimahullah):

To act sincerely, a person must turn to Allah (Exalted be He) and have an attentive heart. A person should perform all deeds such as Salah (Prayer), Sawm (Fast), Sadaqah (voluntary charity), Hajj (Major Pilgrimage), Umrah (Minor Pilgrimage), and so on, seeking the Pleasure of Allah, salvation from the Hellfire, and attainment of Allah’s Mercy and Forgiveness.

Sincerity is to seek the Pleasure of Allah (Exalted be He), to draw close to Him, to hope for His Mercy, to have one’s deeds accepted, to be saved from Hellfire, and to be admitted to Jannah (Paradise), not for the purposes of Riya’ (showing-off) or enhancement of one’s reputation. A believer should perform deeds for the sake of Allah (Exalted be He) in order to attain salvation in the Hereafter, to be saved from the Hellfire, and to be granted absolution. Hence, every believer, male and female, should dedicate all their deeds to Allah seeking His Pleasure so that Allah may accept their deeds.

(Part No. 1; Page No. 78)


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

This English Translations are collected from alifta.com , Portal of the General Presidency

Related Links:

Abstain from swearing frequently, even if you are truthful – Imam Ibn Baz

Bismillaah

Q 7: I have a relative who frequently swears by Allah whether he is truthful or not. What is the religious ruling on such an act?

Ans by Imam Ibn Baz (rahimahullaah):

He should be advised and told to abstain from swearing frequently, even if he is truthful, for Allah (Glorified and Exalted be He) says: “. And protect your oaths (i.e. do not swear much)“.

Moreover the Prophet (peace be upon him) said:

Three persons whom Allah shall neither speak to on the Day of Resurrection, nor look at, nor purify, and they shall have a painful torment: a white-haired adulterer, an arrogant poor person, and a man who made Allah as his merchandise: he does not buy except by swearing (by Allah) and he does not sell except by swearing.”

The Arabs used to be praised for taking oaths rarely. A poet said about them:

Whoever does not swear so much, can keep his oath
If he takes an oath he will fulfills it

Aliyah in Arabic means oath.

It is prescribed for a Mu’min (believer) to swear rarely even if they are truthful. Swearing frequently may lead them to tell lies. It is well known that telling lies is Haram (prohibited); but it is much more prohibited when it is combined with swearing oaths.

Nevertheless, if there is a demanding situation or a probable benefit calling a Muslim to swear untruthfully, it will be permissible.

It has been authentically reported from the Hadith of Umm Kulthum bint Uqbah ibn Abu Mu’it (may Allah be pleased with her) that the Prophet (peace be upon him) said:

Not a liar the one who tries to reconcile between people and so narrates something good or says something good.”

Umm Kulthum bint‘ Uqbah (may Allah be pleased with her) also said:

“I have never heard him (the Prophet, peace be upon him) permit anything of what people call ‘lying’, except in three cases: war, reconciliation between people, and man’s talk to his wife and woman’s talk to her husband.”

(Related by Muslim in the Sahih [Authentic Hadith Book])

If a Muslim, in an attempt to reconcile between people, says, “I swear by Allah that your companions desire reconciliation with you, they like to be on good terms with you and want such and such”, then he goes to the other party and tells them the same words, intending good and hoping to achieve reconciliation, this is permissible according to the above-mentioned Hadith. The same is when a Muslim sees that a person wants to kill another one unjustly or wants to commit an unjust act against him. So, he says: “By Allah, he is my brother” in order to save him from such an oppressor who wants to kill him or beat him without any right, and he is sure that by saying: “this is my brother” the oppressor will leave the other person out of respect for him. In such a case, a Muslim should do this for the sake of saving his brother from oppression.

The basic ruling concerning false oaths is that they are forbidden and prohibited, unless they are meant for a serious benefit graver than lying, such as the three examples mentioned in the previous Hadith.

( Part No: 1, Page No: 54-55)


English Translations of Majmoo’al-Fatawa of late Scholar Ibn Bazz (Rahimahullah) Second Edition.

By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents) He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’

This English Translations are collected from http://www.alifta.com
Portal of the General Presidency of Scholarly Research and Ifta’
This post is from volume No.01 of 30

Related Links:

Oaths & Vows : https://abdurrahman.org/category/islam/oaths-vows/

Muslims who will enter Jannah (Paradise) without being called to account – Imam Ibn Baz

Bismillaah

1- Muslims who will enter Jannah without being called to account

Q: Is it true that some Muslims will enter Jannah (Paradise) without being called to account?

A: Yes, it is true, The Prophet (sallallaahu alaihi wa sallam) is reported to have said:

(“All the nations were shown to me, and I saw a prophet accompanied by a small group of his followers, another with two or three people of his followers and a third not accompanied by any follower.”

At the end of the Hadith, the Prophet (sallallaahu alaihi wa sallam) said:

“Among my Ummah there are seventy thousand who would enter Jannah without being brought to account or being punished.”

When the Sahabah (Companions of the Prophet) asked who these people were, the Prophet (sallallaahu alaihi wa sallam) replied:

“They are those who do not seek Ruqyah (recitation for healing or protection); they are those who do not get themselves cauterized; and they are those who do not believe in bad omens; rather, they put their trust in their Lord.”

The Hadith implies that the Mu’min (believer), who continues obeying Allah’s commands and avoiding His prohibitions until death, will enter Jannah without being held accountable for their deeds and without suffering punishment.

Falling under this category are the Mu’mins who do not ask others to recite Ruqyah over them. There is nothing wrong, however, if they themselves are accustomed to reciting Ruqyahs over other Muslims. This is because one who recites Ruqyah basically does a good deed by asking Allah (Exalted be He) to cure the illness of the person for whom they recite the Ruqyah. This is based on the authentic Hadith in which the Prophet (sallallaahu alaihi wa sallam) is reported to have said: (Whosoever among you is able to benefit his fellow believer, let him do so.)

Istirqa‘ means to ask others to recite Ruqyah for you. For example, you may ask a person to recite Rygyah for you. It is better not to ask others for Ruqyah unless one happens to be suffering from an ailment, In this case, it is not wrong to ask others to recite Ruqyah. It has been reported that the Prophet (sallallaahu alaihi wa sallam) asked Aishah (may Allah be pleased with her) saying: (Seek healing through asking for Ruqyah) The Prophet (sallallaahu alaihi wa sallam) ordered her to treat herself by means of asking others for Ruqyah, He also ordered Asma’ bint Umays to recite Ruqyah to the children of Jafar when they were under the influence of the evil eye. The Prophet (sallallaahu alaihi wa sallam) is also reported to have said: (There is no Ruqyah (reciting Qur’an and supplicating over the sick seeking healing) better than that which is said as a treatment for an evil eye or (a sting of) a venomous animal.” It is not wrong to seek treatment by means of Istirqa’ when necessary. However, it is better not to resort to such means if it is possible to cure oneself by means of some other kind of medicine.

It is also better not to treat oneself by means of cauterization if another means of treatment is available. This is based on the Hadith in which the Prophet (sallallaahu alaihi wa sallam) is reported to have said: (The best of all remedies are three; cauterization, drinking honey, and cupping, yet I hate to be cauterized.)

In another version it states: (..and I forbid my Ummah (nation) from cauterization.) This denotes that cauterization should be used as a last resort when all other means prove unsuccessful. It is better to seek treatment by other means if possible. The Prophet (sallallaahu alaihi wa sallam) is reported to have cauterized some of his Sahabah. However, cauterization may only be resorted to when necessary. It is, however, better to apply another means of treatment like drinking honey, cupping, or reciting the Qur’an, The Prophet’s (sallallaahu alaihi wa sallam) statement: (They are those who do not seek Ruqyah; they are those who do not get themselves cauterized…) does not denote that seeking Ruqyah or cauterization are prohibited; rather, it denotes that one may resort to other means of treatment in preference to these kinds. However, if one is forced by necessity to seek Ruqyah or cauterization, there is nothing wrong with that.

“They are these who do not believe in bad omens“: Believing in the occurrence of evil omens, a custom practiced by the pre-Islamic Arabs, constitutes an act of Shirk (associating others with Allah in His Divinity or worship).

Among the characteristics of the seventy thousand Muslims who will enter Jannah without being called to account is that they avoid the prohibited practice of believing in bad omens and the reprehensible practice of seeking Ruqyah and cauterization when there is no need for them.

The statement “They put their trust in their Lord,” means that such Muslims avoid these things because they put their trust in Allah (Exalted be He) and seek to attain His Pleasure. The statement implies that they steadfastly obedient to Allah (Exalted be He) and they avoid not only what He has declared as prohibited but also some of what He has declared as permissible if there is something better than it. By doing so, they hope for Allah’s Reward and fear His Punishment. They draw near to Him through doing deeds that He loves and do so with their hearts filled with trust and confidence in Him (Glorified and Exalted be He),

According to another similar Hadith, it was stated: (An extra number of seventy thousand Muslims will enter Jannah with every thousand…) According to another Hadith: (Allah promised to increase the number by as many as three Handfuls added by my Lord, Glorified be He.) This increase in number is known to none but Allah (Glorified and Exalted be He).

To summarize, every upright Mu’min who avoids Allah’s Prohibitions and does not allow themselves to go beyond the limits set by Allah (Exalted be He) will be counted among the seventy thousand Muslims who will enter Jannah without Allah calling them to account or consigning them to punishment.


Q: The Messenger of Allah (sallallaahu alaihi wa sallam) is reported to have said that seventy thousand Muslims will enter Jannah without being called to account and without suffering punishment. When the Sahabah (may Allah be pleased with them) inquired about their characteristics, the Messenger of Allah (sallallaahu alaihi wa sallam) told them that they are those who do not seek Ruqyah, those who do not get themselves cauterized, and those who do not believe in bad omen. We ask Your Eminence to clarify these characteristics so that we may develop them.

A: The Prophet (sallallaahu alaihi wa sallam) is reported to have said that seventy thousand people of his Ummah (nation) will enter Jannah without being called to account and without suffering punishment. In another Hadith, it was stated: (An extra number of seventy thousand Muslims will enter Jannah with every thousand.,.)

When the Prophet (sallallaahu alaihi wa sallam) was asked about their characteristics, he said: (They are those who do not seek Ruqyah from others, those who do not get themselves cauterized, and those who do not believe in bad omens; rather, they put their trust in their Lord.)

The Hadith refers to pious and faithful Muslims who adhere steadfastly to Allah’s Din (religion), those who worship Allah Alone, those who fulfill their religious duties, those who avoid His Prohibitions and strive hard to do good to the point that they decline to do what is permissible, yet undesirable, like seeking Ruqyah and cauterization. This perfects their Iman (faith). They do not ask others to make Ruqyah for them nor do they get themselves cauterized. It is better not to resort to seeking Ruqyah or cauterization unless under necessity. The Prophet (sallallaahu alaihi wa sallam) ordered ‘Aishah to treat herself by means of seeking Ruqyah. He also ordered Asma’ bint Umays to treat her children by means of seeking Ruqyah when they were under the influence of the evil eye. This indicates that seeking Ruqyah is permissible only when necessary. However, it is better not to treat oneself by means of Istirqa’ or cauterization if another means of treatment is available, Some of the Sahabah were treated by means of cauterization. Khabbab ibn Al-Arat and other Sahabah were also treated by means of cauterization, The Prophet (sallallaahu alaihi wa sallam) is also reported to have used cauterization as a means of treating the sickness of some of his Sahabah. Having oneself cauterized does not necessarily mean that one will not be counted among the seventy thousand people who will enter Jannah without being held accountable for their deeds. However, one of their good characteristics includes their uprightness, truly obeying Allah (Exalted be He) and avoiding disobedience to Him.


Q: What is the meaning of the following Hadith: The Messenger of Allah (sallallaahu alaihi wa sallam) once asked his Sahabah: “What are you talking about?” They asked him about those people who will enter Jannah without being called to account. Whereupon the Prophet (sallallaahu alaihi wa sallam) said: “They are those who do not seek Ruqyah, those who do not get themselves cauterized, and those who do not believe in bad omens; rather, they put their trust in their Lord.”

A: This has been reported in the Hadith about the seventy thousand Muslims who are destined to enter Jannah without being called to account. The Prophet (sallallaahu alaihi wa sallam) told his Sahabah that his Ummah were displayed before him. Among them were seventy thousand people who are destined to enter Jannah without being called to account and without suffering punishment, Some people said; “The Prophet (sallallaahu alaihi wa sallam) may be referring to those who were born Muslims.” Others said: “He may be referring to those who accompanied the Prophet (sallallaahu alaihi wa sallam) during the early days of Islam and did not associate any partners with Allah.” When the Prophet (sallallaahu alaihi wa sallam) entered upon them, he asked them about the topic they were discussing, When they told him that they were inquiring about the Muslims who will enter Jannah without being judged, the Prophet (sallallaahu alaihi wa sallam) said; (They are those who do not seek Ruqyah, those who do not get themselves cauterized, and those who do not believe in bad omens; rather, they put their trust in their Lord.)

In addition to the characteristics mentioned in the above Hadith, they also fear Allah, believe in Him and hold steadfastly to His Din (religion).

They are those who do not get themselves cauterized” means that they do not resort to cauterization when they are ill. Another great characteristic is that they put their trust in Allah (Exalted be He), However, it is permissible to treat sickness by means of cauterization or seeking Ruqyah as the Prophet (sallallaahu alaihi wa sallam) is reported to have permitted them both. He permitted “Aishah to treat herself by means of seeking Ruqyah. He also permitted the mother of Ja ‘far’s children to treat them by means of seeking Ruqyah. However, if another means of treatment is available, then it will be better not to resort to seeking Ruqyah or cauterization. The Prophet (sallallaahu alaihi wa sallam) is reported to have said: (The best of all remedies are three: cauterization, drinking honey, and cupping, yet I do not like to be cauterized. )

Believing in bad omens is prohibited because it leads to pessimism. There is a narration from Imam Muslim that states: “They do not recite Ruqyah to others,” but its status has been classified as weak. Some narrators have mistaken seeking Ruqyah for Ruqyah. There is nothing wrong if the Muslim recites Ruqyah for his fellow Muslim, The Prophet (sallallaahu alaihi wa sallam) is reported to have said: (There is nothing wrong with Ruqyahs as long as they do not contain formulas that bear the meaning of Shirk.)

The Prophet (sallallaahu alaihi wa sallam) is reported to have recited Ruqyah to his Sahabah, “Aishah (may Allah be pleased with her) is also reported to have recited Ruqyah over the Prophet (sallallaahu alaihi wa sallam) when he fell sick. The Sahabah are also on reported to have recited Ruqyah to each other. There is nothing wrong with reciting Ruqyah.

It is better not to seek Ruqyah unless there is a necessity. This is based on the fact that the Prophet (sallallaahu alaihi wa sallam) ordered Aishah saying: “You may ask for someone to recite Ruqyah over you.” The Prophet (sallallaahu alaihi wa sallam) also said to the mother of the children of Ja ‘far “You may ask for someone to recite Ruqyah over them (her children).” There is nothing wrong to ask someone saying: “O so and so, recite the Qur’an over me so that Allah may cure my sickness. May Allah reward you greatly.” There is also nothing wrong to have oneself cauterized if there is need for that.


Q: Who are the people who will enter Jannah without being held accountable for their deeds? Are they those who do not recite Ruqyah for themselves nor for others? Kindly explain this to us. May Allah reward you with the best.

A: Those who follow Allah’s Din, fulfill His religious duties, and avoid His Prohibitions are destined to enter Jannah without being called to account or suffering punishment. Among them are the seventy thousand who do not seek Ruqyah, have themselves cauterized or believe in bad omens, but put their trust in Allah.

They also do not believe in bad omens because believing in them is prohibited. Moreover, they prefer to avoid cauterization as a form of treatment, This is because the Messenger of Allah (sallallaahu alaihi wa sallam) said that these are among the characteristics of the seventy thousand (who will enter Paradise without being called to account). It would be better to use another form of treatment instead of cauterization. The Prophet (sallallaahu alaihi wa sallam) is reported to have said: (The best of all remedies are three: cauterization, cupping, and drinking honey, yet I do not like to be cauterized, ) The Prophet (sallallaahu alaihi wa sallam) is reported to have cauterized some of his Sahabah, Therefore, it is better not to treat oneself by means of cauterization, especially when another means of treatment is available. If no other means is available, then there is nothing wrong to resort to this. That does not necessarily mean that they will not be accounted among the seventy thousand. This is because the seventy thousand are those who adhere to the Din of Allah, avoid His Prohibitions, and fulfill the duties He prescribed. Among their good characteristics is that they do not seek Ruqyah. However, seeking Ruqyah does not necessarily mean that they will not be included among the seventy thousand. Seeking Ruqyah is to ask others to recite Ruqyah for you. There is nothing wrong to ask for Ruqyah if there is need for that. The Prophet (sallallaahu alaihi wa sallam) ordered ‘Aishah to treat herself by means of seeking Ruqyah, He also ordered the mother of the children of Ja far to treat her children by means of seeking Ruqyah, so there is nothing wrong with that.

There is also nothing wrong to have oneself cauterized if there is a need for that. This is based on the Hadith in which the Prophet (sallallaahu alaihi wa sallam) is reported to have said: (The best of all remedies are three things: cauterization, cupping, and drinking honey.) This Hadith denotes that though it is permissible to seek treatment by means of cauterization, it is preferable not to resort to it, especially when some other sort of medicine is available.


(Part No. 1; Page No. 68-77)


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

This English Translations are collected from alifta.com , Portal of the General Presidency

Related Links:

Dunya, Death & Hereafter : https://abdurrahman.org/finaljourney/

The Most Authentic Books on True Islamic Aqidah (Creed) – Imam Ibn Baaz (rahimahullaah)

Bismillaah

7- The most authentic books on “Aqidah

Q: Please guide me to the most authentic book on true Islamic Aqidah (creed)! May Allah grant you success!

A: The most authentic, noblest and greatest book dealing with the subject of Aqidah and other subjects is the Glorious Qur’an. It contains the most truthful speech. No falsehood can approach it from before or behind it. It is a revelation from Allah, the All-Wise, the Praiseworthy. I advise the inquirer and all Muslims to hold fast to the Qur’an and to give it due attention by reciting it often, reflecting on its meanings and trying hard to memorize as many chapters of it as possible. It is the Greatest Book which Allah has sent down to His servants so that they may memorize it, follow its teachings and act upon it. It contains plain truths and clear guidance.

Allah (Glorified and Exalted be He) states, «Verily, this Qur’an guides to that which is most just and right»

He (Glorified be He) also says,« it is an honourable well-fortified respected Book (because it is Allah’s Speech, and He has protected it from corruption)» «Falsehood cannot come to it from before it or behind it: (it is) sent down by the All-Wise, Worthy of all praise (Allah azza wa jal)». and: «And We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allah as Muslims)

I thus advise the inquirer to care for this Great Book, recite it frequently, ponder over its meanings, study it together with colleaques and fellows, and refer to reliable books of Tafsir (exegesis of the meanings of the Qur’an), such as the book entitled “Adwa’ Al-Bayan” for Al-Baghawy, Tafsir Ibn Kathir (may Allah be merciful to them all), and the like. They may also refer to commentaries of other Mufassirs (exegetes of the Qur’an) who clarified the meanings of the Ayahs of the Qur’an, citing related Hadiths of the Messenger of Allah (peace be upon him).

I advise you my fellow brother to study the Book of Allah and to pay due concern to the Sunnah (whatever reported from the Prophet) of the Messenger of Allah (peace be upon him), which contains guidance and light. You may refer to such books as Sahih Al-Bukhari, Sahih Muslim and the remaining four collections of Hadith (Abu Dawud, Al-Tirmidhi, Al-Nasa’i, and Ibn Majah).

There are also many other books which explain the Sunnah of the Prophet (peace be upon him), including the Muwatta’ of Imam Malik (may Allah be merciful to him), the Sunan of Al-Darimi (may Allah be merciful to him), the Sahih of Ibn Khuzaymah, the Sahih of Ibn Hibban, Al-Hakim and other books which are very beneficial.

If you have some knowledge of Hadith, you will be able to differentiate between authentic and false Hadiths cited in the books referred to above. The Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) are an exception to this. The Muslim Ummah (community) has unanimously agreed on the authenticity of all the Hadiths compiled in them.

You are also advised to follow in the footsteps of the righteous scholars of Hadith. The Two Sahih Books of Hadith have gained the credibility of AhI-ul- Sunnah wal-Jama ‘ah (adherents to the Sunnah and the Muslim mainstream). The Muslim Ummah has also acknowledged them as authentic. Therefore, you must adhere to them tenaciously. You must also hold fast to the Book of Allah, the remaining four books of Sunan and the books we just mentioned. Scholars of Hadith have pointed out weak Hadiths and have given reasons for their weakness.

As for books on the topic of “Aqidah, they are many. One of the best books in this regard is the “Kitab Al-Tawhid” by Ibn Khuzaymah, “Kitab Al-Sunnah” by *Abdullah Ibn Ahmad Ibn Hanbal, “Minhaj Al-Sunnah”, by Shaykh Al-Islam Ibn Taymiyyah, which refutes the claims of the Mutazilites, and “Zad Al-Ma‘ad” by Ibn Al-Qayyim, knowing that the latter is very good reference in the field of “Aqidah and rulings of Shariah (Islamic Law). Other books include “Ijtima Al-Juyush Al-Islamiyyah” by Ibn Al-Qayyim which refutes the claims of innovators in religious matters, “Al-Sawa ‘iq Al-Mursalah” by Ibn Al-Qayyim, which also involves refutation of the claims of innovators in religious matters, and “Al- Aqidah Al-Wasitiyyah” by Shaykh-ul-Islam Ibn Taymiyyah. This is a concise book which involves great benefit to Muslims. It is in line with the guidance of Ahl-ul-Sunnah wal-Jama ‘ah, and Shaykh- ul-Islam advised all Muslims, particularly seekers of knowledge, to memorize it, as it contains clear illustration of the doctrine of Ahl-ul-Sunnah wal-Jama ‘ah. Shaykh-ul-Islam also authored a book entitled “Al-Risalah Al-Hamawiyyah” which answers questions posed by the people of Hamah concerning proper understanding of Allah’s Names and Attributes, and other questions related to Aqidah. Upon visiting the people of Tadmur, he also wrote an epistle which he entiteled “Al-Risalah Al-Tadmuriyyah”. It is a great piece which clarifies sound Aqidah. There is also a book entitled “Al- Aqidah Al-Tahawiyyah” by Imam Al- Izz. It is wonderfully written. There is also another book called “Kitab Al-Tawhid” written by Shaykh-ul-Islam Muhammad Ibn Abdul-Wahhab (may Allah be merciful to him), which is a valuable book. He also wrote “At-Thatlathat Al-Usul”. He also wrote a short treatise on Aqidah. Another book called “Fat-h Al-Majid Sharh Kitab Al-Tawhid” was written by his grandson Shaykh ‘Abdul-Rahman Ibn Hasan Ibn Al-Shaykh Muhammad Ibn Abdul-Wahhab. It is a great and useful book. The book was annotated by Shaykh Sulayman Ibn ‘Abdullah Ibn Muhammad Ibn ‘Abdul-Wahhab. He titled it “Taysir Al- Aziz Al-Hamid li-Sharh Kitab Al-Tawhid“. It is also a great and useful book.

I advise all Muslims to refer to and benefit from these and other beneficial books on the subject of Aqidah. I again stress the fact that the Qur’an is the greatest, noblest and most truthful of all books. It is the greatest remedy for those who seek healing for their souls. The Salaf (righteous predecessors) did not have any other book except the Qur’an and the Sunnah of the Messenger of Allah (peace be upon him). The Sahabah (Companions of the Prophet) and the Tabi‘un (Followers, the generation after the Companions of the Prophet) had only the Glorious Qur’an and the Hadiths of the Prophet (peace be upon him), and they were sufficient for them. They contain every type of guidance. However, there is nothing wrong in referring to the books of well known and reliable scholars as has been mentioned.

There is no harm in making use of their writings, benefiting from them or calling other people to benefit from them. Some people may not trust their own understanding of the Qur’an and Sunnah, and when they refer to books written by reliable scholars and such references happen to be in conformity with their understanding, their knowledge is further enhanced and their hearts are set at ease. Allah alone grants success.

(Part No. 1; Page No. 26- 29)


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

This English Translations are collected from alifta.com , Portal of the General Presidency

Books Recommended by Scholars

  1. Books recommended by Sheikh Albani
  2. Books Recommended By Sheikh Ibn Utheimeen
  3. Books Recommended by Shaykh Muqbil for the Beginner (Student of Knowledge)
  4. Recommended Books by Shaykh Zayd al-Madkhalee
  5. Shaykh Muhammad Amaan al-Jaamee on the Books a Student of Knowledge Should Read in the Areas of ‘Aqeedah, Tafseer, Hadeeth and its Sciences, and Fiqh

What are the means which help one to wake up for Fajr (Dawn) Prayer? – Imam Ibn Baz rahimahullah

Bismillaah

49 – Helping means to wake up for Fajr Prayer

Q: What are the means which help one to wake up for Fajr (Dawn) Prayer?

(Part No. 6; Page No. 147)

A: From among the helping means is to sleep early after ‘Isha’ (Night) Prayer. One should sleep early and should not stay up late and set the alarm to wake up an hour before the Adhan (call to Prayer) in order to benefit and profit from this blessed time. One can also ask their household members to wake them up for Fajr Prayer. The point is that one has to make use of all possible means along with asking Allah for help and success.


Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 6. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

This English Translations are collected from alifta.com , Portal of the General Presidency

How can we observe Tawakkul in our life? – Imam Ibn Baz (rahimahullaah)

Bismillaah

(Part No. 4; Page No. 17)

4- Observing causes does not contradict Tawakkul

Q: The questioner asks: “I recite many Ayahs (Qur’anic verses) that talk about Tawakkul (putting one’s trust in Allah). How can we observe Tawakkul in our life? I hope you will give me examples of that.”

A: Tawakkul is one of the duties of the believers. Allah (Glorified be He) says: (and put your trust in Allah if you are believers indeed.) , (And whosoever puts his trust in Allah, then He will suffice him.) and, (and in Allah (Alone) let those who trust, put their trust.)

Tawakkul is one of the acts of worships and obligations upon Muslims. It means entrusting all affairs with Allah (may he be Exalted) and depending upon Him in everything. It also means putting one’s trust in Allah along with observing the causes. One should believe that Allah is the Causer of causes and the Disposer of all affairs and that everything rests in Allah’s Hands (Glorified and Exalted be He). One should also believe that no one can hinder what Allah gives and no one can give what Allah hinders and that Allah is the benefit Giver and the harm Inflicting, and the Supreme Giver and the Preventer. But, at the same time, one should follow legal causes that can bring him benefit by eating when he is hungry, drinking when he is thirst, marrying, earning lawful provision through selling and buying and other things. One should not neglect observing causes and put his trust in Allah along with believing that nothing happens to him except what is predestined by Allah (Exalted be He) and that he will not succeed without Allah’s support and help. Therefore, one should observe causes and put his trust in Allah and rely upon Him alone.

(Part No. 4; Page No. 18)

One should treat the patient while putting his trust in Allah as He is the One Who brings cure. You should follow the causes by seeing a physician, carrying out his instructions, having medicine, Cauterization, dietary or the like. You should sell and buy while putting trust in Allah and believing that nothing will occur except what Allah predestines for you. You can rent your estates in order to receive their due revenues, irrigate your farm, give your animals to drink and eat in order to gain their benefits while depending upon Allah in all these things. This means that one should observe the causes in everything while putting his trust in Allah and believing that He is the Causer of causes, Disposer of all affairs, benefit Giver, harm Inflicting, the Supreme Giver and the Preventer. One should only observe the causes that are ordained for him. You travel for performing Hajj (Pilgrimage), Umrah (Lesser Pilgrimage) or for trading while observing causes and believing that Allah is the Causer of causes and He is the Only One Who can make you reach your destination, support you in performing rites of Hajj and help you to achieve your goals in trade, return from your journey, and so on.


Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 4. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

This English Translations are collected from alifta.com , Portal of the General Presidency

Some people say that the world was created for the sake of Muhammad – Imam Ibn Baz

Bismillaah

20- The wisdom of creating the universe

Q: It has become quite common knowledge that this world came into existence only for the sake of the Messenger of Allah (peace be upon him) and that had it not been for his sake, it would not have come into existence. I hope that our grand Shaykh will answer this question and mention related evidence. May Allah reward you richly.

A: This claim is adopted by some common people who lack proper understanding of the purpose of life. Some people say that the world was created for the sake of Muhammad. They say that were it not for Muhammad (peace be upon him), neither the world nor the people living in it would have been created. This is a false and groundless claim which is based on corrupt understanding. Allah (Exalted be He) created the world so that people would know Him, realize His existence and worship Him Alone (Glorified and Exalted be He). He created the world and human beings so that His Names and Attributes, His Graciousness and Knowledge would be known and so that He Alone would be obeyed and worshipped with no partner. He did not create this world for the sake of Muhammad, Nuh (Noah), Musa (Moses), Isa (Jesus) or any other prophet. Rather, Allah (Exalted be He) created the universe so that He Alone would be worshiped with no partner or associate,

(And I (Allah) created not the jinn and mankind except that they should worship Me (Alone). )

Allah (Glorified be He) states that He created mankind so that they would worship Him and not for the sake of Muhammad (peace be upon him), Being one of the prophets, Muhammad (peace be upon him) was also created to worship His Lord.

Allah (Glorified be He) states, (And worship your Lord until there comes unto you the certainty (i.e, death). )

In Surah Al-Talaq, Allah (Glorified and Exalted be He) says, (It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things, and that Allah surrounds all things in (His) Knowledge. )

Allah (Glorified be He) says,(And We created not the heaven and the earth and all that is between them without purpose! }

Therefore, Allah (Glorified and Exalted be He) created mankind so that He would be worshipped, obeyed, glorified and so that people may know that He has power over all things and that He disposes of all affairs.

Therefore, the questioner must realize that the things which he heard are void and groundless. It was not for the sake of Prophet Muhammad (peace be upon him) nor for the sake of any other messenger that Allah (Exalted be He) created the jinn, mankind, the heavens, the earth or other objects. Rather, Allah (Exalted be He) created life and mankind so that He will be worshipped Alone without any partner and that His Names and Attributes are known to everyone. This is the truth of the matter as is indicated by many proofs. This is by no means in contradiction with the fact that Muhammad (peace be upon him) is the best and most honorable of men, the last and final Prophet, and the master of the children of Adam. It must be known that Allah (Exalted be He) created him for the purpose of worshipping Him, which is the very purpose for which all mankind was created. Again, Allah (Exalted be He) did not create people for the sake of Muhammad (peace be upon him). At the same time, Prophet Muhammad (peace be upon him) is the best of all people. Therefore, you must understand this and convey it to others because this matter is very important.

Some ‘so-called’ scholars and uneducated extremists have misunderstood this matter and this may confuse common Muslims. On the contrary, people of knowledge and far-reaching insight know very well that these are but false claims and that Allah (Glorified be He) created mankind for the purpose of worshipping Him Alone and that they may come to know about His Names and Attributes, like the All-Wise, the All-Knowing, the Hearer, the Answerer of supplications, the One Who has Power overall things, and the One Whose Being, Names and Attributes and Actions are perfect.

(Part No. 1; Page No. 66, 67)


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

This English Translations are collected from alifta.com , Portal of the General Presidency

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

Bismillaah

1- Definition of Islam

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

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

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

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

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

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

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

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

(Part No. 1; Page No. 10)


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

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

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The difference between the Fard and Nafilah Prayers – Imam Ibn Baz (rahimahullah)

Bismillaah

167. The difference between the Fard and Nafilah Prayers

Q: Are there differences between the Fard and Nafilah Prayers ?

A: Yes, there are differences.

The Nafilah is a desirable supererogatory act, while the Fard is obligatory, based on a definitive text. If one does not offer the Nafilah Prayer, such as Salat-ul-Duha (supererogatory Prayer before noon), Al-Witr (Prayer with an odd number of units), or the Sunnah Ratibah (supererogatory Prayer performed on a regular basis) related to the the Zhuhr (Noon), Fajr (Dawn), Maghrib (Sunset), and ‘Isha’ (Night) Prayers, one is not regarded as sinful for this. On the other hand, if one gives up the the Fard Prayers, one is sinful and may even be considered a disbeliever if one does so intentionally.

The Nafilah Prayer may be offered while sitting, even if the person performing it is healthy, while the Fard Prayer cannot be performed while sitting unless the person offering it has a reason for this; such as being sick or disabled.

The Prophet (sallallahu alaihi wasallam) would sometimes offer the optional late night Prayer while sitting, and he (sallallahu alaihi wasallam) said: (Whoever prays while standing will get greater reward;one who prays while sitting will get half of the reward of the person praying while standing; and one who prays laying will get half of the reward of the person who prays sitting.) Peace and blessings be upon the Prophet.

So, it is permissible in general to pray the Nafilah during the night or day while sitting. However, this is not the case with the Fard Prayer. The latter must be offered while standing, as the Prophet (sallallahu alaihi wasallam) said to “Imran: (Offer Prayer while standing). He said to ‘Imran ibn Al-Husain (may Allah be pleased with him): (Pray while standing and if you cannot, pray while sitting, and if you cannot do even that, then pray lying on your side.) (If you cannot do even that, you can pray lying on your back.) This Hadith is about the Fard; as for the Nafilah, there is no problem if one performs it while sitting; if he or she finds himself or herself too tired to stand while praying the same, they may sit.

(Part No. 10; Page No. 385)


Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 10. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents).He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

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

Related Links:

Clarification of types of Sorcery (As-Sihr) – Shaykh Uthaymeen | Dr. Saleh As-Saelh [Audio|En]

Bismillaah

[Soundcloud Link]
Mp3 Audio Download : [Types of Magic – 01] – [Types of Magic – 02]

Posted from: The Beneficial Saying on The Book of Tawheed
Book by Shaykh Muhammaad bin AbdulWahhaab at-Tamimi rahimahullaah,
Explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullaah

CHAPTER No: 25

بيان شيء من أنواع السحر

Clarification of types of Sorcery (As-Sihr)

Imam Ahmad (May Allah be pleased with him) reported: Muhammad bin Ja’far narrated from Auf, from Haiyan bin Al- `Ala’, from Qatan bin Qabisah, from his father that he heard the Prophet (صلّى الله عليه و سلّم) say:

إن العيافة والطرق والطيرة من الجبت

“Verily, Al-Iyafah (letting birds fly to foretell events) and At-Tarq (drawing lines on earth to predict events) and At-Tiyarah (taking sight on some object as a bad omen) are Al-Jibt (sorceries/magic).”

`Auf (رضي الله عنه) said,

العيافة: زجر الطير، والطرق: الخط يخط بالأرض والجبت

“Al-‘Iyafah is letting a bird’s flight foretell events while At-Tarq is drawing line on earth.”

Hasan Basri (May Allah be pleased with him) said,

والجبت رنة الشيطان

“Al- Jibt is the scream of Satan (devil).”

The above Hadith has been narrated through good chain of narrators and collected by Abu Dawud, An-Nasa’i and Ibn Hibban.

Abu Dawud reported in his book with Sahih lsnad that Ibn Abbas (رضي الله عنه) narrated that Allah’s Messenger (صلّى الله عليه و سلّم) said:

من اقتبس شعبة من النجوم، فقد اقتبس شعبة من السحر، زاد ما زاد

“Whoever learns a part of astrology (drawing knowledge from stars) has learned a part of sorcery (magic). Those who learn more are getting that much more (sin to their credit).”

In An-Nasa’i, Abu Hurairah (رضي الله عنه) is reported to have said:

من عقد عقدة ثم نفث فيها فقد سحر، ومن سحر فقد أشرك، ومن تعلق شيئاً وكل إليه

“Whoever tied a knot and blew on it, has committed sorcery and whoever committed sorcery has committed Shirk. Whoever wears an amulet or talisman will be subjected to its control.”

Ibn Mas’ud (رضي الله عنه) is reported to have heard Allah’s Messenger (صلّى الله عليه و سلّم) saying:

ألا هل أنبئكم ما الغضة؟ هي النميمة، القالة بين الناس

“Shall I not tell you what Al-‘Adh (literally: lying, sorcery etc.) is? It is conveying false rumors for the purpose of causing disputes between people.” (Muslim)

Both Sahih collectors reported from Ibn Umar (رضي الله عنه) that Allah’s Messenger (صلّى الله عليه و سلّم) said:

إن من البيان لسحراً

“Some eloquence can be (so beautiful that it constitutes) sorcery.”

Important issues of the Chapter

1) Al-‘Iyafah, At-Tarq, At-Tiyarah are three kinds of Al-Jibt (sorcery/magic).
2) Al-‘Iyafah, and At-Tarq are explained.
3) Astrology too is a kind of sorcery.
4) Tying knots and blowing over them is also sorcery.
5) An-Namimah (tale bearing, backbiting) is also a form of sorcery.
6) Talking sometimes superfluously and eloquently can too be sorcery.

Source of the above Text: Darussalam English publication of Kitab at-Tawheed

Related Links:

They say: “We don’t worship them except to bring us closer to Allaah”

Four Rules Regarding Shirk

Section Three: The Second Rule Regarding Shirk

[Text from Imam Muhammad Ibn ‘Abdul-Wahhaab’s “Four Rules Regarding Shirk”]

The Second Rule: They (i.e. the disbelievers) said: “We did not invoke them nor turn towards them except to seek nearness (to Allah) and (their) intercession. The proof for their seeking nearness (to Allaah) is His saying:

 وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ إِنَّ اللَّهَ يَحْكُمُ بَيْنَهُمْ فِي مَا هُمْ فِيهِ يَخْتَلِفُونَ ۗ إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ كَاذِبٌ كَفَّارٌ

“And those who take protectors besides Him (say): ‘We don’t worship them except to bring us closer to Allaah.’ Verily Allaah will judge between them concerning that which they differ in. Verily, Allaah does not guide he who is a liar, a disbeliever.” [Surah Az-Zumar: 3]

The proof for their seeking intercession is Allaah’s saying:

وَيَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ وَيَقُولُونَ هَٰؤُلَاءِ شُفَعَاؤُنَا عِندَ اللَّهِ

“And they worship besides Allaah things that harm them not nor benefit them. And they say: ‘These are our intercessors besides Allaah.’” [Surah Yoonus: 18]

Intercession is of two types: Intercession that is negated and Intercession that is affirmed.

The Negated Intercession is that which is sought from someone other than Allaah in matters that no one has the ability to carry out except Allaah. The proof for this is Allaah’s saying:

يَا أَيُّهَا الَّذِينَ آمَنُوا أَنفِقُوا مِمَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لَّا بَيْعٌ فِيهِ وَلَا خُلَّةٌ وَلَا شَفَاعَةٌ ۗ وَالْكَافِرُونَ هُمُ الظَّالِمُونَ

“O you who believe! Spend of that which We have provided for you, before a Day comes when there will be no bargaining nor friendship nor intercession. And it is the disbelievers who are the wrong-doers.” [Surah Al- Baqarah: 254]

The Affirmed Intercession is that which is sought from Allaah. The intercessor is one who is granted the honor of being able to intercede (by Allaah), while the one who is interceded for is the one whom Allaah is pleased with his statements and actions. (All of these occur) after Allaah’s permission is granted, as Allaah says:

 مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ

“Who is it that will intercede in His presence except with His permission.” [Surah Al-Baqarah: 255]

Listen to the Explanation of Dr. Saleh As-Saleh (rahimahullaah)

[Souncloud Audio Link]

Source for the above AudioExplanation of The Four Rules (Al-Qawaa’id-ul-Arba’ah) – Dr. Saleh as Saleh [Audio Series|En]. Audio Series based on the explanation of Shaykh Uthaymeen rahimahullah

Explanation from Dr. Muhammad Bin ‘Abdir-Rahmaan Al-Khumayyis’ explanation of Four Rules Regarding Shirk

Language:

Zulfaa means closeness; Shufa’aaunaa (our intercessors) is the plural of shaafi’ and shafee’, and he is the one that gets in between (two parties) in order to bring some benefit or to repel some harm; Khillah (friendship) mutual love.

Explanation:

These disbelievers used as an argument for their supplicating and worshipping of other gods besides Allaah, the claim that they did not call unto them nor turn to them except for two reasons.

First: So that these things (i.e. false gods) that they were worshipping could bring them nearer to Allaah. And Second: So that they may intercede for them before Allaah.

The proof for the first reason is Allaah’s saying:

وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ

“And those who take protectors besides Him (say): ‘We don’t worship them except to bring us closer to Allaah.’” [Surah Az-Zumar: 3]

Meaning: We only supplicated to them and worshipped them so that they may serve as a means to gain nearness to Allaah and attain a high position with Him.

The proof for the second reason is Allaah’s saying:

وَيَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ وَيَقُولُونَ هَٰؤُلَاءِ شُفَعَاؤُنَا عِندَ اللَّهِ

“And they worship besides Allaah things that harm them not nor benefit them. And they say: These are our intercessors besides Allaah.” [Surah Yoonus: 18]

Meaning: We only worshipped them so that they may intercede for us before Allaah in bringing about some good or repelling some harm.

Then the Shaikh explains that Intercession is of two types in the Book of Allaah. The first is an intercession that the Qur’aan has negated, rejected and restricted that it be achieved. And the second type is the Affirmed Intercession, which the Qur’aan has affirmed will occur on the Day of Judgement, based on the clear evidences.

As for the Intercession that Allaah has negated in His Book, when He said:

يَا أَيُّهَا الَّذِينَ آمَنُوا أَنفِقُوا مِمَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لَّا بَيْعٌ فِيهِ وَلَا خُلَّةٌ وَلَا شَفَاعَةٌ ۗ وَالْكَافِرُونَ هُمُ الظَّالِمُونَ

“O you who believe! Spend of that which We have provided for you, before a Day comes when there will be no bargaining nor friendship nor intercession” [Surah Al-Baqarah: 254]

then it is the Intercession that is sought from other than Allaah in matters that no one has control over except Allaah, such as a person who seeks entrance into Paradise from other than Allaah, for example, or to be saved from the Hellfire. What also falls into the Negated Intercession is the Intercession that is done for those whom Allaah did not permit that intercession be granted to, such as the disbelievers, or the Intercession from someone that Allaah did not allow to intercede. As for the Affirmed Intercession, then it is that which is sought from Allaah and which occurs with His permission. So the one who intercedes, Allaah has granted him the honor of interceding. As for the one who is interceded for, he is the one whom Allaah is pleased with his statements and actions, after He has given His permission for him to be interceded for.

This is as Allaah says:

 مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ

“Who is it that will intercede in His presence except with His permission.” [Surah Al-Baqarah: 255]

The true intercession, which is the affirmed one cannot occur unless two conditions are first met:

First: Permission for the intercessor to intercede, as is stated in the previous ayah.

Second: Allaah must be pleased with the one being interceded for. This is as is stated in Allaah’s statement:

وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ وَهُم مِّنْ خَشْيَتِهِ مُشْفِقُونَ

“And they cannot intercede except for he whom Allaah is pleased with. And they stand in awe from fear of Allaah.” [Surah Al-Anbiyaa: 28]

So due to this, all of the Intercession occurs by Allaah’s Permission and it is all in His Hand and Command, as Allaah says:

قُل لِّلَّهِ الشَّفَاعَةُ جَمِيعًا

“Say: To Allaah belongs all of the intercession.” [Surah Az-Zumar: 44]

Summary:

1. The disbelievers worshipped false gods besides Allaah seeking nearness (to Allaah) and intercession (from them) before Allaah.

2. Having good intention is not sufficient in the absence of following of the Sunnah.

3. Intercession is of two types: Affirmed and Negated.

4. The Conditions for Intercession are: (a) permission must be granted to the intercessor and (b) Allaah must be pleased with the one being interceded for.

Examination:

1. What is it that caused the disbelievers to worship other than Allaah? Provide evidence for your answer.

2. What are the types of Intercession? Give one proof for each type.

3. What are the conditions for the Affirmed Intercession?

Excerpted from: An Explanation of Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab’s Four Rules Regarding Shirk,  Explained Shaykh Muhammad Al Khumayyis ,Al-Ibaanah book publishing [e-Book]

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Saheeh Du’a (صحيح الدعاء) – Compiled by Abbas Abu Yahya

[Download the Video] [Alternative Video Link]

[Download the PDF]

Posted with due permission from Abbas Abu Yahya hafidhahullaah

The polytheists in our era are more severe in their Shirk than the first polytheists

Four Rules Regarding Shirk

Section Five: The Fourth Rule Regarding Shirk

[Text from Imam Muhammad Ibn ‘Abdul-Wahhaab’s “Four Rules Regarding Shirk”]

The Fourth Rule: The polytheists in our era are more severe in their (committing of) Shirk than the first polytheists (during the Prophet’s time). This was since the first polytheists used to ascribe partners to Allaah at times of ease and worship Him sincerely during times of hardship. However, the polytheists in our era constantly commit Shirk in times of ease as well as in times of hardship. The proof for this is Allaah’s statement:

فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ

“And when they embark on a ship, they invoke Allaah making their Faith purely for Him alone. But when He brings them safely to land, behold they give a share of their worship to others.” [Surah Al-‘Ankaboot: 65]

Listen to the Explanation of Dr. Saleh As-Saleh (rahimahullaah)

[Souncloud Audio Link]

Source for the above AudioExplanation of The Four Rules (Al-Qawaa’id-ul-Arba’ah) – Dr. Saleh as Saleh [Audio Series|En]. Audio Series based on the explanation of Shaykh Uthaymeen rahimahullah

Explanation from Dr. Muhammad Bin ‘Abdir-Rahmaan Al-Khumayyis’ explanation of Four Rules Regarding Shirk

Language:

Aghladh (more severe) greater and stronger; Rakhaa (times of ease) times of comfort and blessing; Shiddah (hardship) difficulty and times when tribulations befall.

Explanation:

This is the fourth and last rule, which is that the polytheists in our time, those who devote a share of their worship to other than Allaah, such as the righteous people that are buried in graves and so on. These people are greater in Shirk and stronger in disbelief than the first polytheists.

The reason for this is because the first polytheists would ascribe partners to Allaah during times of ease only, and as for times of hardness and difficulty, they would call sincerely out to Allaah (for help) and they knew that no one else could save them and that their (false) gods would not benefit them. What indicates this is Allaah’s saying:

فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ

“And when they embark on a ship, they invoke Allaah making their Faith purely for Him alone. But when He brings them safely to land, behold they give a share of their worship to others.” [Surah Al-‘Ankaboot: 65]

And also Allaah’s saying:

قُلْ مَن يُنَجِّيكُم مِّن ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ تَدْعُونَهُ تَضَرُّعًا وَخُفْيَةً لَّئِنْ أَنجَانَا مِنْ هَٰذِهِ لَنَكُونَنَّ مِنَ الشَّاكِرِينَ قُلِ اللَّهُ يُنَجِّيكُم مِّنْهَا وَمِن كُلِّ كَرْبٍ ثُمَّ أَنتُمْ تُشْرِكُونَ

“Say: Who rescues you from the darkness of the land and sea (when) you call upon Him in humility and in secret (saying): ‘If He only saves us from this (danger), we will truly be grateful.’ Say: Allaah rescues you from this and from all other distresses, but yet you worship others besides Allaah.” [Surah Al- An’aam: 63-64]

So these ayaat (verses) indicate that they would mix partners in their worship with Allaah during times of ease only. But as for times of hardship then they wouldn’t.

But as for those who commit Shirk in our time, then they indeed mix partners in Allaah’s worship in both these conditions. If some blessing and comfort befalls them, they rush to the graves, presenting them with sacrificial offerings and slaughtering animals at their sites. And they put forth thanks to the deceased buried within them and glorify them with praises.

And if some calamity befalls them, they rush to these graves and seek help from them, supplicating to them and making oaths to them for such and such if this calamity is removed from them.

We see this clearly going on at the graves that are worshipped besides Allaah, such as the grave sites of Husayn, Sayyidah Zaynab, ‘Abdul-Qaadir al-Jeelaani, Sayyid Al- Badawee and others. So it is clear that the Shirk that is committed by these latter-day polytheists is greater and worse than the Shirk that was done by the polytheists of old because it is a Shirk that is done constantly under every condition.

And this completes the objective of this treatise, thus all praise is due to Allaah, Lord of the Worlds.

Summary:

1. The polytheists of old used to mix partners in Allaah’s worship during times of ease and turn to Him in sincere worship during times of hardship.

2. The polytheists of this era mix partners in Allaah’s worship in both conditions.

3. The polytheists in our time are greater in their Shirk than the first polytheists.

Examination:

1. What is the difference between the polytheists in our time and the polytheists of old times?

2. Which of the two is greater in their Shirk: the polytheists of old or the polytheists of our time?

3. What is the proof that the polytheists of old would commit Shirk during times of ease and not during times of hardship?

Excerpted from: An Explanation of Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab’s Four Rules Regarding Shirk,  Explained Shaykh Muhammad Al Khumayyis ,Al-Ibaanah book publishing [e-Book]

Related Links:

The Prophet didn’t differentiate between idol worshipers and those who worship Angels, Prophets,Righteous or other created beings

Four Rules Regarding Shirk

Section Four: The Third Rule Regarding Shirk

[Text from Imam Muhammad Ibn ‘Abdul-Wahhaab’s “Four Rules Regarding Shirk”]

The Third Rule: The Prophet was sent to people that differed from one another in their worship. Among them were those who worshipped the angels. And among them were those who worshipped the prophets and righteous people. And among them were those who worshipped trees and stones. And among them were those who worshipped the sun and the moon. However, the Messenger of Allaah fought against (all of) them and did not differentiate between any of them. The proof for this is Allaah’s statement:

“And fight against them until there is no more fitnah (trial, i.e. Shirk) and the Religion is all purely for Allaah alone.” [Surah Al-Anfaal: 39]

The proof of them worshipping the sun and the moon is Allaah’s saying:

“And among His signs are the night and the day and the sun and the moon. Do not prostrate to the sun or the moon, but rather prostrate to Allaah who created them, if it is truly He whom you worship.” [Surah Fussilat: 37]

The proof that they worshipped the angels is Allaah’s saying:

“And nor did he order you to take the angels and prophets as lords (besides Allaah).” [Surah Aali ‘Imraan: 80]

The proof that they worshipped the prophets is Allaah’s saying:

“And when Allaah will say: ‘O ‘Eesaa, son of Maryam! Did you tell the people: Take me and my mother as gods besides Allaah?’ He will say: ‘Glory be to You, it is not for me to say what I have no right to say. Had I said such a thing, You would have surely known it. You know what is in my inner self yet I do not know what is in Your self. Verily, You re the All-Knower of the Unseen.’” [Surah Al-Maa’idah: 116]

The proof that they worshipped the righteous people is Allaah’s saying:

“Those whom they call unto (besides Allaah), they themselves seek the means of access to their Lord as to which of them will be the nearest (to Him). And they hope for His Mercy and fear His Torment.” [Surah Al-Israa: 57]

The proof that they worshipped trees and stones is Allaah’s saying:

“Have you then considered Al-Laat and Al-‘Uzzaa, and Manaat, the third other?” [Surah An-Najm: 19-20]

[Translator’s Note: These three are names of stone idols that the pagan Arabs used to worship. They were originally righteous men who after their deaths and after many generations began to be worshipped.]

And also the hadeeth of Abu Waaqid Al-Laythee (radyAllaahu ‘anhu) who said:

“We went out with Allaah’s Messenger to (the Battle of) Hunayn, and we had just recently come out of Kufr (Disbelief). The polytheists used to have a lote-tree, which they would organize by and hang their swords on (seeking blessings from it); it was called Dhaat Anwaat. So we passed by a lote-tree and said: ‘O Messenger of Allaah! Make for us a Dhaat Anwaat, just as they have a Dhaat Anwaat?’”

Listen to the Explanation of Dr. Saleh As-Saleh (rahimahullaah)

[Souncloud Audio Link]

Source for the above AudioExplanation of The Four Rules (Al-Qawaa’id-ul-Arba’ah) – Dr. Saleh as Saleh [Audio Series|En]. Audio Series based on the explanation of Shaykh Uthaymeen rahimahullah

Explanation from Dr. Muhammad Bin ‘Abdir-Rahmaan Al-Khumayyis’ explanation of Four Rules Regarding Shirk

Language:

Fitnah (tribulation) here means Shirk; ‘alaamaat (signs) proofs and indicators; yabtaghoon (they seek) they look for; hudathaa ‘ahdin (recently come out) close to that time; sidrah (lote-tree); yanootoon (hang on) cling onto.

Explanation:

The Prophet (sallAllaahu ‘alayhi wa sallam) was indeed sent to a people who varied in their worship and differed in their religions. Among them were those that worshipped angels and (those that worshipped) prophets and righteous people, and those that worshipped trees and stones or the sun and the moon. So Allaah legislated for His Prophet to fight against them. Rather, He commanded him to do that without differentiating between any of them. He commanded him to fight against every one of them until all of the Religion (i.e. worship) became solely for Allaah and until islaam gained supremacy over all other religions. Allaah says:

“And fight against them until there is no more fitnah (i.e. Shirk) and the Religion is all purely for Allaah.” [Surah Al-Anfaal: 39]

So the Prophet (sallAllaahu ‘alayhi wa sallam) fought against all of them until he brought them under the rule and laws of Islaam. From the texts that provide evidence that there existed those who worshipped the sun and the moon and that Allaah forbade them from doing that is His saying:

“And among His signs are the night and the day and the sun and the moon. Do not prostrate to the sun or the moon, but rather prostrate to Allaah who created them, if it is truly He whom you worship.” [Surah Fussilat: 37]

And from the evidences that indicate that there existed those who used to worship the angels, and that Allaah forbade them from doing that, is Allaah’s saying:

“And nor did he order you to take the angels and prophets as lords (besides Allaah).” [Surah Aali ‘Imraan: 80]

And from what makes it clear that there existed those who would worship the prophets and that this worship of theirs was false is Allaah’s saying:

“And when Allaah will say: ‘O ‘Eesaa, son of Maryam! Did you tell the people: Take me and my mother as gods besides Allaah?’ He will say: ‘Glory be to You.” [Surah Al-Maa’idah: 116]

So ‘Eesaa, peace be on him, will free himself from their worshipping of him and rule upon its falsehood. And from the proofs that show that there existed those who would worship the righteous people and the ruling that this is futile, is Allaah’s saying:

“Those whom they call unto (besides Allaah), they themselves seek the means of access to their Lord as to which of them will be the nearest (to Him). And they hope for His Mercy and fear His Torment.” [Surah Al-Israa: 57]

Some of the scholars of Tafseer said: There was a group amongst the Arabs that used to worship some individuals amongst the Jinn. Afterward, these Jinn accepted Islaam, but those people who worshipped them did not know this. So Allaah explains to them that those people whom you worship, they themselves seek nearness to Allaah, hoping for His reward and fearing His punishment.

And from that which indicates that there existed those who would worship the stones is Allaah’s saying:

“Have you then considered Al-Laat and Al-‘Uzzaa, and Manaat, the third other?” [Surah An-Najm: 19-20]

These were (false) gods that the polytheists of Makkah used to worship. They were statues that they had constructed and worshipped besides Allaah.

And from that which indicates that there existed those who would worship trees is the hadeeth of Abu Waaqid Al-Laythee (radyAllaah ‘anhu) when some of the Companions went out with the Prophet during the battle of Hunayn. And among them were those who had just recently come out of disbelief, i.e. they had only become Muslims a little while before. So they saw a lote-tree that belonged to the polytheists, known as Dhaat Anwaat, which the polytheists would seek blessings from and hang their swords on. So they asked the Prophet (sallAllaahu ‘alayhi wa sallam) to make for them a Dhaat Anwaat tree just like theirs.

At this the Prophet said Allaahu Akbar, became very angry and was stern in his speech, forbidding them from this. He said to them: “You have just said, by the One in whose hand my soul is, similar to what the companions of Moosaa said to him: ‘Make for us a god just as they have gods.’ He replied: ‘Verily you are a people given into ignorance.’”

[Reported by Ahmad (5/218), ‘Abdur-Razzaaq (20763), At-Tayaalisee (1346), Al-Humaydee (848), At- Tirmidhee (2180) who said of it: “hasan saheeh” and others.]

So this hadeeth proves that there existed those polytheists who would worship trees. It also proves that believing in trees (i.e. that they have the ability to bring good or repel harm) amounts to disbelief. It also proves that even the noble and scholarly amongst people may fall into Shirk, while not being aware of it. It also proves that if a person utters a statement of disbelief while not knowing that it amounts to disbelief or intentionally doing it, he does not commit disbelief until he is fully aware (of what he is saying).

Allaah has declared all of these different types of worship false and futile. And He commanded His Messenger to fight against all of these people without differentiating between any of them.

Summary:

1. The Prophet (sallAllaahu ‘alayhi wa sallam) was sent to various people with different religions.

2. The Prophet (sallAllaahu ‘alayhi wa sallam) fought against all of these people without differentiating between any of them.

3. A Muslim does not commit disbelief by making a statement of disbelief if he says it unknowingly and unintentionally.

4. The truth may be unknown at times to the high ranking amongst people, not to mention the common folk.

Examination:

1. State some of the types of worship that existed at the time of the Prophet’s advent, giving one proof for each type.

2. Did the Prophet (sallAllaahu ‘alayhi wa sallam) distinguish between the adherents of these various religions?

3. What points of benefit can we derive from the hadeeth mentioned in this chapter?

Excerpted from: An Explanation of Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab’s Four Rules Regarding Shirk,  Explained Shaykh Muhammad Al Khumayyis ,Al-Ibaanah book publishing [e-Book]

Related Links:

Acknowledging that Allaah is the one and only Lord (i.e. Ruboobiyyah) is not sufficient to affirm that an individual be judged as a Muslim

Four Rules Regarding Shirk

Section Two: The First Rule Regarding Shirk

[Text from Imam Muhammad Ibn ‘Abdul-Wahhaab’s “Four Rules Regarding Shirk”]

The First Rule: You must know that the disbelievers whom the Messenger of Allaah fought against agreed that Allaah was the Creator and the Administrator. But this (belief) did not cause them to enter into the fold of Islaam. The proof for this is Allaah’s saying:

قُلْ مَن يَرْزُقُكُم مِّنَ السَّمَاءِ وَالْأَرْضِ أَمَّن يَمْلِكُ السَّمْعَ وَالْأَبْصَارَ وَمَن يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَن يُدَبِّرُ الْأَمْرَ ۚ فَسَيَقُولُونَ اللَّهُ ۚ فَقُلْ أَفَلَا تَتَّقُونَ

“Say: ‘Who provides for you from the sky and the earth, or who owns the hearing and the sight? And who brings out the living from the dead and brings out the dead from the living? And who administers the affairs?’ They will surely say: ‘Allaah.’ Say: ‘Will you then not be dutiful to Him?’” [Surah Yoonus: 31]

Listen to the Explanation of Dr. Saleh As-Saleh (rahimahullaah)

[Souncloud Audio Link]

Source for the above AudioExplanation of The Four Rules (Al-Qawaa’id-ul-Arba’ah) – Dr. Saleh as Saleh [Audio Series|En]. Audio Series based on the explanation of Shaykh Uthaymeen rahimahullah

Explanation from Dr. Muhammad Bin ‘Abdir-Rahmaan Al-Khumayyis’ explanation of Four Rules Regarding Shirk

Language:

Muqirroon (agreed) means they acknowledged; Al-Mudabbir (Administrator) The One who disposes of all affairs; tattaqoon (dutiful) means putting a shield and a barrier between yourselves and what you fear.

Explanation:

The first of these rules is: Knowing that the polytheists during the time of Allaah’s Messenger, from the disbelievers of Makkah and others, affirmed and acknowledged Allaah’s Lordship (Ruboobiyyah), which is to single Allaah out and make Him one with regard to His creating, administering and controlling of the universe. They did not ascribe partners to Him in these aspects. The proof for this is Allaah’s saying: “Say: ‘Who provides for you from the sky and the earth, or who owns the hearing and the sight? And who brings out the living from the dead and brings out the dead from the living? And who administers the affairs?’ They will surely say: ‘Allaah.’ Say: ‘Will you then not be dutiful to Him?’” [Surah Yoonus: 31]

And also His saying:

وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ اللَّهُ

قُلِ الْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ

“And if you ask them: ‘Who created the heavens and the earth (?)’, they will certainly say: ‘Allaah.’ Say: ‘All praise be to Allaah.’ But most of them know not.” [Surah Luqmaan: 25]

The ayaat that provide evidence for this are many. All of them make it clear that the polytheists acknowledged that Allaah alone was the only Creator, Provider and Administrator of all affairs. However, they ascribed and mixed partners with Him in worship, so this acknowledgement was of no benefit to them. And this did not cause them to enter into the fold of Islaam nor did it make their lives and wealth sacred (i.e. unlawful to be violated). Rather, the Prophet (sallAllaahu ‘alayhi wa sallam) fought against them and made lawful (the taking of) their lives and their wealth because of that.

They were not judged as being Muslims simply because they acknowledged and agreed to Allaah’s Lordship. Rather he (sallAllaahu ‘alayhi wa sallam) made their abiding by Tawheed Al-Uloohiyyah (i.e. that worship is only for Allaah), acknowledging it and acting upon it as a condition for judging them as Muslims, withholding from causing harm to them, and sparing their lives.

Summary:

1. The polytheists during the time of Allaah’s Messenger used to affirm and acknowledge Allaah’s Lordship (i.e. that He was the sole Creator and Administrator)

2. Acknowledging that Allaah is the one and only Lord (i.e. Ruboobiyyah) is not sufficient to affirm that an individual be judged as a Muslim.

Examination:

1. What was the stance the polytheists during the time of the Prophet took with regard to Allaah’s Lordship? Bring three ayaat that prove what you say.

2. What was the stance Allaah’s Messenger took with regard to these polytheists during his time?

3. Is acknowledging that Allaah is the sole Creator and Administrator (Ruboobiyyah) enough to affirm that someone is Muslim? Provide evidence for your answer.

Excerpted from: An Explanation of Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab’s Four Rules Regarding Shirk, Al-Ibaanah book publishing [e-Book]

Related Links:

The Words of the Lord can never be finished – Tafseer Ibn Kathir

قُل لَّوْ كَانَ الْبَحْرُ مِدَاداً لِّكَلِمَـتِ رَبِّى لَنَفِدَ الْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَـتُ رَبِّى وَلَوْ جِئْنَا بِمِثْلِهِ مَدَداً 

Say: “If the sea were ink for the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished, even if We brought like it for its aid.” [Surah Kahf 18:109]

[Tafseer Ibn Kathir]

The Words of the Lord can never be finished

Allah says: `Say, O Muhammad, if the water of the sea were ink for a pen to write down the words, wisdom and signs of Allah, the sea would run dry before it all could be written down.

وَلَوْ جِئْنَا بِمِثْلِهِ

(even if We brought like it) means, another sea, then another, and so on, additional seas to be used for writing. The Words of Allah would still never run out. As Allah says:

وَلَوْ أَنَّمَا فِي الْأَرْضِ مِن شَجَرَةٍ أَقْلَامٌ وَالْبَحْرُ يَمُدُّهُ مِن بَعْدِهِ سَبْعَةُ أَبْحُرٍ مَّا نَفِدَتْ كَلِمَاتُ اللَّهِ ۗ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

(And if all the trees on the earth were pens and the sea (were ink), with seven seas behind it to increase it, yet the Words of Allah would not be exhausted. Verily, Allah is All-Mighty, All-Wise.) (31:27)

Ar-Rabi` bin Anas said, “The parable of the knowledge of all of mankind, in comparison to the knowledge of Allah, is that of a drop of water in comparison to all of the oceans.”

Allah revealed that:

قُل لَّوْ كَانَ الْبَحْرُ مِدَاداً لِّكَلِمَـتِ رَبِّى لَنَفِدَ الْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَـتُ رَبِّى

(Say: “If the sea were ink for the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished,)

Allah says that even if those oceans were ink for the Words of Allah, and all the trees were pens, the pens would be broken and the water of the sea would run dry, and the Words of Allah would remain, for nothing can outlast them. For no one can comprehend the greatness of Allah or praise Him as He deserves to be praised, except the One Who praises Himself. Our Lord is as He says He is and He is beyond what we can say. The blessings of this world, the beginning and end of it, in comparison to the blessings of the Hereafter, are like a mustard seed compared to the entire world.

Source: Taken from Tafsir Ibn Kathir, Darussalam English Publication

Related Links:

The Noble Qur’an – Hilali & Muhsin Khan [Arabic|English]

 

The Noble Qur'an: The English Translation of the Meanings and Commentary

The Noble Qur’an: The English Translation of the Meanings and Commentary (Arabic) Hardcover – 1998. Translated by Muhammad Taqi-ud-Din Al-Hilali  and  Muhammad Muhsin Khan

[Download PDF] or [Read Online]

The Ministry of Islamic Affairs, Endowments, Da‘wah and Guidance of the Kingdom of Saudi Arabia which supervises King Fahd Complex For The Printing of The Holy Qur’an in Madinah Munawwarah is greatly pleased at the publication, by the Complex, of this edition of the Noble Qur’an with the translation of its meanings in English. May Allah make it useful to the Muslims, and grant the Custodian of the two Holy Mosques King Fahd bin ‘Abd al-‘Aziz Al-Sa‘ud the best reward for his ceaseless effort to disseminate the Noble Book of Allah . And it is Allah Who bestows success.

Table of Contents

Click on the Surah to directly go to the starting page of that Soorah in the PDF document.

[Work in progress to link all soorahs]

  • 001. Surat Al-Fātiĥah (The Opener) – سورة الفاتحة
  • 002. Surat Al-Baqarah (The Cow) – سورة البقرة
  • 003. Surat ‘Āli `Imrān (Family of Imran) – سورة آل عمران
  • 004. Surat An-Nisā’ (The Women) – سورة النساء
  • 005. Surat Al-Mā’idah (The Table Spread) – سورة المائدة
  • 006. Surat Al-’An`ām (The Cattle) – سورة الأنعام
  • 007. Surat Al-’A`rāf (The Heights) – سورة الأعراف
  • 008. Surat Al-’Anfāl (The Spoils of War) – سورة الأنفال
  • 009. Surat At-Tawbah (The Repentance) – سورة التوبة
  • 010. Surat Yūnus (Jonah) – سورة يونس
  • 011. Surat Hūd (Hud) – سورة هود
  • 012. Surat Yūsuf (Joseph) – سورة يوسف
  • 013. Surat Ar-Ra`d (The Thunder) – سورة الرعد
  • 014. Surat ‘Ibrāhīm (Abraham) – سورة ابراهيم
  • 015. Surat Al-Ĥijr (The Rocky Tract) – سورة الحجر
  • 016. Surat An-Naĥl (The Bee) – سورة النحل
  • 017. Surat Al-’Isrā’ (The Night Journey) – سورة الإسراء
  • 018. Surat Al-Kahf (The Cave) – سورة الكهف
  • 019. Surat Maryam (Mary) – سورة مريم
  • 020. Surat Ţāhā (Ta-Ha) – سورة طه
  • 021. Surat Al-’Anbyā’ (The Prophets) – سورة الأنبياء
  • 022. Surat Al-Ĥaj (The Pilgrimage) – سورة الحج
  • 023. Surat Al-Mu’minūn (The Believers)
  • 024. Surat An-Nūr (The Light) – سورة النور
  • 025. Surat Al-Furqān (The Criterian)
  • 026. Surat Ash-Shu`arā’ (The Poets)
  • 027. Surat An-Naml (The Ant)
  • 028. Surat Al-Qaşaş (The Stories)
  • 029. Surat Al-`Ankabūt (The Spider)
  • 030. Surah Ar-Rum
  • 031. Surah Luqman
  • 032. Surah As-Sajdah (The Prostration)
  • 033. Surah Al Ahzab
  • 034. Surah Saba’
  • 035. Surah Fatir
  • 036. Surah Ya-Sin
  • 037. Surah As-Saffaat (Those Arranged in Ranks)
  • 038. Surah Saad
  • 039. Surah Az-Zumar (The Groups)
  • 040. Surah Ghafir or Al-Mu’min (The Forgiver or The Believer)
  • 041. Surah Fussilat (Explained in detail)
  • 042. Surah Ash-Shurah (The Consultation)
  • 043. Surah Az-Zukhruf (The Gold Adornments)
  • 044. Surah Ad-Dukhan (The Smoke)
  • 045. Surah Al-Jathiyah (The Kneeling)
  • 046. Surah Al-Ahqaf (The Curved Sand-hills)
  • 047. Surah Muhammad
  • 048. Surah Al-Fath (The Victory)
  • 049. Surah Al-Hujuraat (The Dwellings)
  • 050. Surah Qaf
  • 051. Surah Adh-Dhariyat (The Winds that Scatter)
  • 052. Surah At-Tur (The Mount)
  • 053. Surah An-Najm (The Star)
  • 054. Surah Al-Qamar (The Moon)
  • 055. Surah Ar-Rahman (The Most Gracious)
  • 056. Surah Al-Waqi’ah (The Event)
  • 057. Surah Al-Hadid (Iron)
  • 058. Surah Al-Mujadilah (The Woman who disputes)
  • 059. Surah Al-Hashr (The Gathering)
  • 060. Surah Al-Mumtahinah (The Woman to be examined)
  • 061. Surah As-Saff (The Row or the Rank)
  • 062. Surah Al-Jumu’ah (Friday)
  • 063. Surah Al-Munafiqun (The Hypocrites)
  • 064. Surah Al-Taghabun (Mutual Loss and Gain)
  • 065. Surah At-Talaaq (The Divorce)
  • 066. Surah At-Tahrim (The Prohibition)
  • 067. Surah Al-Mulk (Dominion)
  • 068. Surah Al-Qalam (The Pen)
  • 069. Surah Al-Haqqah (The Inevitable)
  • 070. Surah Al-Ma’arij (The Ways of Ascent)
  • 071. Surah Nuh (Noah)
  • 072. Surah Al-Jinn (The Jinn)
  • 073. Surah Al-Muzzammil (The One wrapped in Garments)
  • 074. Surah Al-Muddathir (The One Enveloped)
  • 075. Surah Al-Qiyamah (The Resurrection)
  • 076. Surah Al-Insan (Man or Time)
  • 077. Surah Al-Mursalaat (Those sent forth)
  • 078. Surah An-Naba’ (The Great News)
  • 079. Surah An-Nazi’aat (Those Who pull out)
  • 080. Surah Abasa (He frowned)
  • 081. Surah At-Takwir (Wound around and lost its Light)
  • 082. Surah Al-Infitaar (The Cleaving)
  • 083. Surah Al-Mutaffifin (Those Who Deal in Fraud)
  • 084. Surah Al-Inshiqaq (The Splitting Asunder)
  • 085. Surah Al-Burooj (The Big Stars)
  • 086. Surah At-Tariq (The Night Comer)
  • 087. Surah Al-A’la (The Most High)
  • 088. Surah Al-Ghaashiyah (The Overwhelming)
  • 089. Surah Al-Fajr (The Break of Day or the Dawn)
  • 090. Surah Al-Balad (The City)
  • 091. Surah Ash-Shams (The Sun)
  • 092. Surah Al-Lail (The Night)
  • 093. Surah Ad-Duha (The Forenoon – After Sunrise)
  • 094. Surah Ash-Sharh (The Opening Forth)
  • 095. Surah At-Tin (The Fig)
  • 096. Surah Al-Alaq (The Clot)
  • 097. Surah Al-Qadr (The Night of Decree)
  • 098. Surah Al-Baiyyinah (The Clear Evidence)
  • 099. Surah Al-Zalzalah (The Earthquake)
  • 100. Surah Al-Aadiyaat (Those that run)
  • 101. Surah Al-Qari’ah (The Striking Hour)
  • 102. Surah At-Takaathur (The Piling up)
  • 103. Surah Al-Asr (The Time)
  • 104. Surah Al-Humazah (The Slanderer)
  • 105. Surah Al-Feel (The Elephant)
  • 106. Surah Al-Quraish
  • 107. Surah Al-Maa’oon (The Small Kindnesses)
  • 108. Surah Al-Kauthar (A River in Paradise)
  • 109. Surah Al-Kaafiroon (The Disbelievers)
  • 110. Surah An-Nasr (The Help)
  • 111. Surah Al-Masad (The Palm Fiber)
  • 112. Surah Al-Ikhlaas or At-Tauhid (The Purity)
  • 113. Surah Al-Falaq (The Daybreak)
  • 114. Surah An-Naas (Mankind)

Related Links:

Nawaqid Al Islaam – Abu Muhammad al-Maghribee [Audio Series|En]

The Nullifiers of Islam Ep. No. 1

The Nullifiers of Islam Ep. No. 2

The Nullifiers of Islam Ep. No. 3

The Nullifiers of Islam Ep. No. 4

The Nullifiers of Islam Ep. No. 5

The Nullifiers of Islam Ep. No. 6

Q&A: Regarding The Nullifers of One’s Islam

Nawaqid Al-Islaam(Nullifiers of Islam)

Posted from: https://www.spreaker.com/show/nawaqid-al-islaam

Tafseer of Surah Al-Baiyyinah – Dr. Saleh As-Saleh [Audio|En]

Bismillaah

[Souncloud Audio Link]

The following has been taken from Tafseer Ibn Kathir (Darussalam English Publication) :

Imam Ahmad recorded from Anas bin Malik that the Messenger of Allah said to Ubayy bin Ka`b,

(Verily, Allah has commanded me to recite to you (Those who disbelieve from among the People of the Scripture.)) Ubayy said, “He (Allah) mentioned me by name to you” The Prophet replied,

(Yes.) So he (Ubayy) cried. Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa’i all recorded this Hadith from Shu`bah.

In the Name of Allah, the Most Gracious, the Most Merciful.

لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ الْبَيِّنَةُ

رَسُولٌ مِّنَ اللَّهِ يَتْلُو صُحُفًا مُّطَهَّرَةً

فِيهَا كُتُبٌ قَيِّمَةٌ

وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَةُ

وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِينُ الْقَيِّمَةِ

(1. Those who disbelieve from among the People of the Scripture and the idolators, were not going to leave until there came to them the Bayyinah.) (2. A Messenger from Allah reciting purified pages.) (3. Wherein are upright Books.) (4. And the People of the Scripture differed not until after there came to them the Bayyinah.) (5. And they were commanded not, but that they should worship Allah, making religion purely for Him alone, Hunafa’, and that they perform Salah and give Zakah, and that is the right religion.)

As for the People of the Scripture, they are the Jews and the Christians, and the idolators are the worshippers of idols and fire among the Arabs and the non-Arabs. Mujahid said, they are not going

(to leave) “Meaning, they will not be finished until the truth becomes clear to them.” Qatadah also said the same thing.

(until there came to them the Bayyinah.) meaning, this Qur’an. This is why Allah says,

(Those who disbelieve from among the People of the Scripture and idolators, were not going to leave until there came to them the Bayyinah.) Then He explains what the Bayyinah is by His saying,

(A Messenger from Allah, reciting purified pages.) meaning, Muhammad and the Magnificent Qur’an he recites, which is written down among the most high gathering in purified pages. This is similar to Allah’s statement,

(In Records held in honor. Exalted, purified, in the hands of scribes (angels). Honorable and obedient.) (80:13-16) Then Allah says,

(Wherein are upright Books.) Ibn Jarir said, “Meaning in the purified pages are Books from Allah that are upright, just and straight. They have no mistakes in them because they are from Allah, the Mighty and Majestic.”

Allah says,

(And the People of the Scripture differed not until after there came to them the Bayyinah.) This is similar to Allah’s statement,

(And be not as those who divided and differed among themselves after the Bayyinat came to them. It is they for whom there is an awful torment.) (3:105) This refers to the people of those divinely revealed Scriptures that were sent down to the nations that were before us. After Allah established the proofs and evidences against them, they divided and differed concerning that which Allah had intended in their Scriptures, and they had many differences. This is like what has been reported in a Hadith that has many routes of transmission,

(Verily, the Jews differed until they became seventy-one sects. And verily, the Christians differed until they became seventy-two sects. And this Ummah will divide into seventy-three sects, and all of them will be in the Fire except one.) They said, “Who are they, O Messenger of Allah” He replied,

((Those who are upon) what I and my Companions are upon.)

Allah says,

(And they were commanded not, but that they should worship Allah, making religion purely for Him alone,) This is similar to Allah’s statement,

(And We did not send any Messenger before you but We revealed to him: La ilaha illa Ana.) (21:25) Thus, Allah says,

(Hunafa’) meaning, avoiding Shirk and being truly devout to Tawhid. This is like Allah’s statement,

(And Verily, We have sent among every Ummah a Messenger (proclaiming): “Worship Allah, and avoid the Taghut (false deities).”) (16:36) A discussion of the word Hanif has already been mentioned previously and in Surat Al-An`am, so there is no need to repeat it here.

(and perform Salah) And this is the best of the physical forms of worship.

(and give Zakah,) This is doing good to the poor and the needy.

(and that is the right religion.) meaning, the upright and just religion, or the nation that is straight and balanced.

إِنَّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ فِي نَارِ جَهَنَّمَ خَالِدِينَ فِيهَا ۚ أُولَٰئِكَ هُمْ شَرُّ الْبَرِيَّةِ

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ هُمْ خَيْرُ الْبَرِيَّةِ

جَزَاؤُهُمْ عِندَ رَبِّهِمْ جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ ذَٰلِكَ لِمَنْ خَشِيَ رَبَّهُ 

(6. Verily, those who disbelieve from among the People of the Scripture and idolators, will abide in the fire of Hell. They are the worst of creatures.) (7. Verily, those who believe and do righteous good deeds, they are the best of creatures.) (8. Their reward with their Lord is Eternal Gardens, underneath which rivers flow. They will abide therein forever, Allah will be pleased with them, and they well-pleased with Him. That is for him who fears his Lord.)

Allah informs of what will happen to the wicked disbelievers among the People of the Scripture and the idolators who oppose the Allah’s divinely revealed Books and the Prophets whom He sent. He says that they will be in the fire of Hell on the Day of Judgement and they will abide therein forever. This means that they will remain in it and they will have no way out of it and they will not cease being in it.

(They are the worst of creatures.) meaning, they are the worst creation that Allah has fashioned and created. Then Allah informs about the situation of the righteous people who believed in their hearts and performed righteous deeds with their bodies. He says that they are the best of creation. Abu Hurayrah and a group of the scholars have used this Ayah as a proof that the believers have a status among the creatures that is better than the angels. This is because Allah says,

(They are the best of creatures.) Then Allah says,

(Their reward with their Lord) meaning, on the Day of Judgement.

(is Eternal Gardens underneath which rivers flow. They will abide therein forever,) meaning, having no end, no break and no conclusion.

(Allah will be pleased with them, and they well-pleased with Him.) The condition of Him being pleased with them is more illustrious than all of the everlasting delights that they will be given.

(and they well-pleased with Him.) Due to the comprehensive favors He has given them. Then Allah says,

(That is for him who fears his Lord.) meaning, this is the reward that will be attained by those who revere Allah and fear Him as He deserves to be feared. This is the person who worships Allah as if he sees Him, and he knows that even though he does not see Him, indeed Allah sees him.

Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah said,

(Shall I not inform you of the best of creation) They said, “Of course, O Messenger of Allah!” He said,

(A man who takes the reins of his horse in the way of Allah, and whenever there is a fearful cry from the enemy, he climbs upon it. Shall I not inform you of the best of creation) They said, “Of course, O Messenger of Allah!” He said,

(A man who has a flock of sheep and he establishes the prayer and gives the obligatory charity. Shall I not inform you of the worst of creation) They said, “Of course.” He said,

(The person who is asked by Allah and he does not give by Him.)

This is the end of the Tafsir of Surat Lam Yakun (Al-Bayyinah), and all praise and thanks are due to Allah.

Related Links:

“Who We Must Worship?” – Dr. Saleh Al-Saleh [Video|En] Must Watch!

Bismillaah

In this episode Dr. Saleh Al-Saleh rahimahullaah explained on the topic of “Who We Must Worship?” Human beings are in need to worship, but Who to worship? And What are his attributes? And how he will be worshiped? The lectures provide a good explanation to such hard questions.

Some Excerpts from the Video:

The submission and obedience of man to His Creator is the essence of Islam. The Name “Islam” is chosen by God (Allaah) and not by man. It is the same message revealed to all the prophets and Messengers by Allaah and which they spread amongst their respective nations. In its final and universal form it was revealed to Muhammad (صلى الله عليه و سلم: may Allaah exalt his mention and save him and his message from all kinds of evil).

Allaah is the identifying name or title of the Majestic, sole and True God. This noun which is the name of Allaah applies to none other than Him. He, Most Majestic and Most High, has other names all of which follow on from His name Allaah. The meaning of the name Allaah is the ma’looh (that which is worshipped out of love, magnification, deification, and longing). He is the Creator: to Him belongs the Commandment. No worship is worthy of being given to a stone, statue, a cross, a triangle, Khomeini, Farakhan, Elijas, Malcom’s X or Y, Ghandi, Krishna, Gurus, Buddha, Mahatma, Emperor, Joseph Smith, Sun, Moon (not to that from Korea too), Diana, light fire, rivers, cows, Rama, Temples, Prophets, Messengers (Yes! Muslims do not worship Muhammad (صلى الله عليه و سلم), Saints, Priests, Monks, Haile Selassie, Movie Stars, Sheiks, etc.!! All are created beings or things.

The name Allaah is not chosen by man and it is not named after a prophet, saint or any famous man. The name “Allaah” was referred to by all prophets including Adam, Jesus, Moses, and by the last and final Prophet, Muhammad (صلى الله عليه و سلم), as the One true God who deserves to be worshipped alone.

The innate nature in man (fitrah) recognizes what is good and bad, what is true and false. It recognizes that the Attributes of Allaah must be True, Unique, and All-Perfect. It does not feel comfortable towards any kind of degradation of His Attributes nor does it relax towards associating human qualities to the Creator. Many who became “discontent with God” did so because of the practices of the Church in medieval Europe and because of the claims of “god dwelling in a son”, and that “everyone is born with an original sin”. They “escaped” into worshipping a new theory called “mother nature” as well as the “material world”. With the advancement of materialistic technology others from different religions adopted the concept of “forgetting about God” and “let us live this life and enjoy it!” not realizing that they have chosen the worship of the “origin god” of Rome: The god of desire!

Today we can see that all of this materialistic progress produced a spiritual vacuum that led to complex social, economical, political, and psychological problems. Many of those who “fled” their “religions” are in search again. Some try to “escape” the complexity of their daily lives via various means. Those who had the chance to examine the Qur’an and Islam, proceed with a complete code for life which requires man to fulfill the purpose for his presence on earth. Allaah does not want for man to be enslaved to any false deity: nature, drugs, lust, money, other men, desire, or sex. He provides the proofs that he is the One who can deliver man from the slavery to any form of creation and to turn to his Creator alone.

The Creator has Perfect Attributes. He is the First, nothing is before Him. He is the Last, everything ends except Him; the Most High, nothing is above Him; the Most Near, nothing is beyond His reach and his compassing, and He is the Most High in His nearness. He is the Ever-Living, to Him we shall all return, where everyone will be dealt with in the Most Perfect and Just way. He does not beget nor is He begotten. Those who attribute Divinity to Jesus forget or ignore the fact that Jesus was in a mother’s womb. He needed nutrition; he was born and grew up to be a man. He was trusted with the Gospel (Injeel) as a message to the Children of Israel. A man-messenger calling his nation not to worship him. A man who needs to eat, walk, sleep, rest, etc. cannot have Divine Attributes because he is in need, but Allaah, the God of Jesus, is far above any imperfection.

With respect to Buddhism, Hinduism, Zoroastrianism, Rastafarianism, etc., all are forms of worship to created beings/things in one form or another. Jews had attributed a nationalistic belonging to Allaah: “The Tribal God” of Israel. Men and women following these religions were born with the natural inclination of worshipping their Creator, Allaah. It is their parents who had driven them into their respective traditions. Once they are exposed to the Signs of Allaah around them, or in the Qur’an, or to someone who triggers their Fitrah (natural inclination to worship Allaah alone), the reverting process begins, and that is why we see a universal spreading of Islam.

There are many distortions of Islam in the media, worldwide. However, Despite the wrong practices of some Muslims (rulers and ruled) in some countries, those who seek the truth are judging Islam according to its doctrines. That is why we continue to witness a global growth in the number of people accepting this true religion of Allaah. The opposition to Islam will intensify with the spread of this truth in the world. This is not a conflict of “civilizations”, but rather the real struggle between the truths presented in the creed and principles of Islam and false doctrines and ways of worship. This is a real challenge for those who seek the Truth. Man is created for a purpose: to live a life in accordance with Allaah’s way. Why Not? Do we posses the air we breathe? Did we create ourselves or others? Or were we ourselves the Creators? So is it our right to ignore our Creator when we are all need of Him? Allaah is All-Just and All-Wise. He does not intend confusion for His Creation. The religion accepted to Him is the one chosen by Him. Its essence must be One, because He is One and only one True God. It is the religion of submission to the Will and Commandment of the One Who brought us to life, the Ever Living who will never die. It is the complete way of life for all mankind. All these qualities are chosen by Allaah in His only religion: Islam.

I hope that you will come with an open heart to read the Noble Qur’aan, because none can expose the truth better than the Word of Allaah. The Qur’an was revealed to Prophet Muhammad (صلى الله عليه و سلم) in Arabic and it is not authored by him for he was unlettered. The translations of its meanings into many languages are available in bookstores or in an Islamic Center close to you.

You may want to know how does one become a Muslim. In order to become a Muslim one must openly recite ash-shahaadah (the profession of faith): La ilaaha illallaah, Muhammad Rasoolullaah which means that there is no true god except Allaah and that Muhammad is the Messenger of Allaah. This means that there is no god worthy of being worshipped but Allaah, and that He must be worshipped only according to the teaching of His Messenger Muhammad (صلى الله عليه و سلم). Those teachings are best understood by the Prophet’s companions, and those who rightfully follow their path until the Day of Resurrection. They are called as-salaf as-saalih (the Righteous Predecessors). May Allaah, the Most High, guide us all to this path.

By: Dr. Saleh As-Saleh rahimahullaah

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Posted from : http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=91

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