The Aqeedah and Manhaj of AhlusSunnah wal Jamah

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Islamic Knowledge – Islam, Sunnah, Salafiyyah

Fundamentals of the Sunnah – Imaam Abu Bakr Al-Humaydee

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AUTHOR: Imaam Abu Bakr Al-Humaydee (Died 219H)
SOURCE: His treatise “Usool-us-Sunnah” [Sahab.Org]
PRODUCED BY:Al-Ibaanah.com

Text of the Treatise:

Bishr bin Moosaa narrated to us, saying: Al-Humaydee narrated to us, saying:

[Faith in the Divine Pre-Decree]
1. The Sunnah, in our view, is that: A man believes in Al-Qadar (the Divine Pre-Decree) – the good and the evil, as well as the sweet and the bitter of it. And that a he knows that what befalls him from (Allaah’s) Decree will never miss him, and that what is not decreed for him will never befall him. And he must believe that all of this is an ordainment from Allaah.

[Faith is Speech and Action, and it Increases and Decreases]
2. Eemaan (Faith) is speech and action. It increases and decreases. And no statement will be of benefit unless it is accompanied by an action, neither will a statement or an action be of benefit without the intention, and neither a statement, action or the intention will be of benefit in the absence of (one abiding by) the Sunnah.

[Praise for the Companions]
3. Asking Allaah to bestow His mercy on all of the Companions of Muhammad (sallAllaahu ‘alayhi wa sallam). This is since Allaah said: “And those who came after them (i.e. after the Companions) say: ‘Our Lord, forgive us and our brothers who have preceded us in Faith. And do not put in our hearts any hatred for those who have believed. Our Lord, you are indeed full of Kindness, Most Merciful.” [Surah Al-Hashr: 10]

One can never believe unless he asks Allaah’s forgiveness for them. So whoever reviles them or belittles them or even just one from among them, then he is not upon the Sunnah and he has no right to the (war) booty.[1] We have been informed about this by several sources that Maalik bin Anas (rahimahullaah) said: “Allaah has divided the war-booty amongst ‘the poor emigrants who were expelled from their homes and their property…’ up to where He said: ‘…And those who came after them, say: ‘Our Lord, forgive us and our brothers.’ [Surah Al-Hashr: 8-10] So whoever does not say this for them, he is not from those whom Allaah has given a portion of the war-booty to.”

[The Qur’aan is the Speech of Allaah]
4. The Qur’aan is the Speech of Allaah. I heard Sufyaan (bin ‘Uyainah) say: “The Qur’aan is the Speech of Allaah. And whoever says that it is created, is an innovator. We did not hear anyone (from the Salaf) saying this.”

[The Statement of Sufyaan regarding Faith]
5. And I heard Sufyaan say: “Eemaan (Faith) is speech and action; it increases and decreases.”

So his brother, Ibraaheem bin ‘Uyainah, said to him: “O Abu Muhammad, we don’t hold that it decreases.” So Sufyaan became angry and said: “Be quiet, child.” – to the point that nothing else came out from him.

[The Believers will see their Lord on the Day of Judgement]
6. An affirmation that the believers will see Allaah after death.

[Confirming Allaah’s Attributes]
7. As for what is stated in the Qur’aan and the Hadeeth, such as: “The Jews say: ‘Allaah’s Hand is tied up.’ May their hands be tied up” [Surah Al-Maa’idah: 64] and such as: “The heavens will be rolled up in His Right Hand” [Surah Az-Zumar: 67] as well as whatever resembles that from the Qur’aan and the Hadeeth, we do not exceed beyond that nor do we interpret it. Rather, we stop at where the Qur’aan and the Sunnah stopped at, and we say: “The Most Merciful (Allaah) rose over His Throne.” [Surah TaHa: 5] Whoever claims something other than this is a Mu’attil (denier of Allaah’s Attributes), a Jahmee. [2]

[The Difference between Ahlus-Sunnah and the Khawaarij]
8. We do not say as the Khawaarij say: “Whoever commits a major sin has disbelieved.” We do not deem a Muslim to be a disbeliever due to any of the sins. Rather, disbelief (only) lies in the abandonment of the five (pillars of Islaam), about which Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “Islaam is built upon five things: Testifying that there is no deity that has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah; (2) Establishing the Prayer; (3) Giving the Zakaat; (4) Fasting in Ramadaan; (5) and Making the Pilgrimage (Hajj) to Allaah’s house (Ka’bah).”

[When does the Proof become established on one who abandons all or some of the Pillars of Islaam?]
9. As for three of these pillars, then there is no difference between the one who abandons any of them. They are not saying the testimony of Faith, not praying and not fasting. This is because he is delaying part of these pillars from their proper times. And whoever makes them up after having neglected them intentionally from their proper times will not be rewarded.

And as for Zakaat, when one does not give it, it will be held against him, and count as a sin because of his holding it back.

As for Hajj, then whoever is obligated to go on it and has the means to perform it, then he must go. But it is not obligatory for him to perform it every year in the case that he has already performed it. When he performs the Hajj, he is considered as having performed it and he is not counted as a sinner if he delays it, as is the case with the person who is sinful by delaying the Zakaat. This is because Zakaat is a right of the needy Muslims, whom he has withheld it from. So if he performs the Hajj, then he has fulfilled its obligation. And if he dies, whilst he was present and able to perform the Hajj but didn’t do it, he will be asked to return to the worldly life (so he can perform it). His family members are obligated to perform the Hajj on his behalf, and we hope that if they do this, it will be counted as if he had performed it, in the same manner as if he had a debt, which was repaid after his death.

[This ends the treatise, all praise be to Allaah, Lord of the Worlds] 

Footnotes:

[1] Translator’s Note: This refers to the war booty achieved from the battle against the Jews of Banu An-Nadeer. Commencing from the sixth ayah of Surah Al-Hashr, Allaah clarifies who is entitled to this war booty, up until the tenth ayah, which mentions those who come after the Muhaajireen (emigrants) and the Ansaar (Muslim residents of Madeenah), i.e. the Companions. So whoever amongst “those who came after them” does not perform what is indicated in this ayah (10) of asking forgiveness for the Sahaabah, then he has no right to the war-booty.

[2] Translator’s Note: Imaam Ibn Al-‘Uthaimeen said about the Jahmiyyah: “They attribute themselves to Al-Jahm bin Safwaan who was killed by Saalim or Salim bin Ahwaz in the year 121H. Their views on the Attributes of Allaah consist of ta’teel (denial) and nafee (negation). Regarding Al-Qadar (Divine Pre-Decree), they hold the opinion that mankind is coerced to do deeds (al-jabr). Their view on Eemaan is that of Irjaa, which means that they believe Eemaan is merely the confirmation of the heart, and that statements and actions are not part of Eemaan. So according to them, someone who commits a major sin is a believer with complete Eemaan (i.e. Eemaan does not increase or decrease). So they are the Mu’atazilah, Jabariyyah and Murji’ah all in one and they are divided into many sects.” [Sharh Lum’at-ul-‘Itiqaad]

The Man who Prayed Badly – Shaikh Muhammad Amaan Al-Jaamee

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AUTHOR: Shaikh Muhammad Amaan Al-Jaamee [D. 1416H]
SOURCE: Sharh Shuroot as-Salaat (pg. 25-27)
PRODUCED BY: Al-Ibaanah.com

In his explanation of Imaam Muhammad bin ‘Abdil-Wahhaab’s classical treatise Shuroot-us-Salaat,  Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him, said:

This story is well known amongst the students of knowledge. It is a story about a person who was known as “the man who prayed badly.” At that time perhaps there were few like him which explains why he came to be known by this nickname. But as for today how numerous are those who pray badly like this man!

Perhaps the students of knowledge who see these people praying badly don’t inform them of their error out of politeness or because they think that the only thing that is required of them is to perform their own prayer and that they are not required to do anything else with respect to others. This is a wrong notion that some students of knowledge have, i.e. that a person should not be concerned with anything more than performing acts of worship for himself. So he forgets the issue of commanding good and forbidding evil and sincerely advising the servants of Allaah.

On the other side, some people are unaware of this issue and that praying like this invalidates the prayer, i.e. such as those who peck on the floor in their prayer, condensing the pillars of (1) lifting the head and (2) sitting between the two prostrations. Many people are negligent about these two pillars of the prayer since they peck like chickens on the ground and do not observe tranquility. No sooner does his back rise from prostrating than he prostrates again before he sits up straight. He barely lifts his head from the first prostration, and before sitting tranquilly for a moment, he rushes down for his second prostration. Whoever does this, his prayer is invalid and he falls under the label of “the man who prayed badly.”

So it is upon the students of knowledge to advise those who pray badly, and they are many in these days.

The story of this man is known to the students of knowledge. A man once entered the masjid while the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) was sitting amongst his Companions. So he offered his prayer, made the tasleem, then greeted the Prophet (sallAllaahu ‘alayhi wa sallam). The Prophet returned his greeting and said to him: “Go back and pray for you have not prayed.”He (sallAllaahu ‘alayhi wa sallam) did not teach him right away. Instead he told him: “Go back and pray for you have not prayed.”

This is since it is possible that the man knew (how to pray properly) but hastened and left off (those pillars) for some reason, as is the case with many of the people who rush through prayer. So the man went back and prayed just as he did the first time. Then he came back and greeted the Prophet. The Prophet returned his greeting and said to him: “Go back and pray for you have not prayed.”

So the man went back and prayed just as he did the first time. He then returned a third time and greeted the Prophet. The Prophet told him again after returning his greeting: “Go back and pray for you have not prayed.”

This is the point where the man declared his ignorance, saying: “By the One who sent you with the truth, I can’t do any better than this.” Meaning: “This is all that I know. I don’t know any other way to pray.”

This was after the Prophet (sallAllaahu ‘alayhi wa sallam) made this man devote special attention to his prayer by making him repeat it several times and after he confirmed that the man didn’t know any other way to pray and that he only prayed badly due to ignorance. This repetition on the part of the man kindled his interest and made him ready to receive (knowledge of the correct way). Had the Prophet (sallAllaahu ‘alayhi wa sallam) taught him upon the first instance, the man would not have given it that much attention nor would he have accepted it in the same manner.

This is one of the points of wisdom that the people of knowledge have indicated, i.e. that the Prophet (sallAllaahu ‘alayhi wa sallam) did not teach the man in the first instance. It is recommended for a teacher to interact with his students in a similar manner when going over certain issues. He should ask his student and inform him what he knows about a certain issue. But if his student hesitates and doesn’t know the answer, the teacher should not rush to give him an answer immediately. Rather, he should leave the matter open so that the student’s mind could preoccupy itself with reflecting on it and trying to find an answer for it. He should tell his student: “Bring the answer tomorrow” or something like that unless the issue is of an urgent nature. This is what the leading teachers from among the elders whom we reached would do.

The teacher should present issues in the form of questions to the student of knowledge who is unprepared. He should not answer the questions but rather leave it so that the student could do some research and bring an answer in a later gathering. This is from the aspects of wisdom.

Similarly, the Prophet (sallAllaahu ‘alayhi wa sallam) would present questions at time to his Companions to the point that they would say: “Allaah and His Messenger know best.” They would declare their lack of knowledge and afterward he (sallAllaahu ‘alayhi wa sallam) would teach them. This is what the man who prayed badly did and afterward the Prophet (sallAllaahu ‘alayhi wa sallam) taught him that the first thing he should do is face the Qiblah and make the takbeer. Meaning: He should commence the prayer with the initial takbeer. This is proof that one should not vocalize his intention before the initial takbeer. The place of the intention is the heart so saying it out loud is an innovation as we stated previously. This is also since everything the Prophet (sallAllaahu ‘alayhi wa sallam) taught the one who prayed badly to do in prayer – in most cases – is either a pillar or a requirement of the prayer. And whatever part of the prayer that was not mentioned in this prophetic lesson is neither a pillar nor a requirement. This is with respect to those who differentiate between a pillar and a requirement. Some madh-habs do not distinguish between a pillar and a requirement. They do not regard there being any distinction between the two except in matters of Hajj and ‘Umrah contrary to what we are upon today.

Then after making the initial takbeer, he should recite what he is able to from the Qur’aan. “What he is able to from the Qur’aan” has been explained in another narration as the opening chapter of the Qur’aan, Surah Al-Faatihah. The Prophet (sallAllaahu ‘alayhi wa sallam) did not mention the opening supplication however it has been mentioned in some other narrations. Likewise, making the ta’awudh (seeking refuge in Allaah from the Devil) is also prescribed. So therefore, not everything that has been mentioned in this hadeeth is obligatory even though the scholars of Fiqh have differed as to whether or not the ta’awudh and the opening supplication are obligatory or not.

Then the Prophet (sallAllaahu ‘alayhi wa sallam) ordered the man to bow and to remain tranquil while in the bowing position. This is where the basis of this issue is found since one of the most important things that the man left out of his prayer was being tranquil and calm while in each position. Then the Prophet (sallAllaahu ‘alayhi wa sallam) ordered him to rise from the bowing position and to balance himself while standing. This second standing is known as ‘Itidaal (and not Qiyaam). This standing has been reported clearly in some ahaadeeth with the wording ‘Itidaal. This is the point used by some scholars who hold the view that it is not necessary to place the right hand over the left hand on the chest after rising from the bowing position since this standing is not referred to as Qiyaam (standing) unless there exists a clear contextual proof.

And if the word Qiyaam (standing) is used in the general sense, then it refers to the standing which takes place before the bowing. So based on this, the statement of the Companion: “When the Messenger of Allaah would stand in prayer he would place his right hand over his left hand on his chest while standing” means that the word “standing” here if applied in the general sense refers to that which occurs before the bowing position. And as for the standing that takes place after rising from the bowing position, then that should not be called Qiyaam (standing) unless it is accompanied by some clear contextual proof. Rather, it is called ‘Itidaal (straightening).

When discussing this issue previously, we stated that the most precise understanding on this issue is that of Imaam Ahmad bin Hanbal, who did not regard this issue as something too troublesome, may Allaah have mercy on him. He held that a person has the choice when he stands after bowing on whether or not he wants to place his right hand on his left hand over his chest. So he may choose – If he wishes, he may put his hands on his chest and if he wishes he may not. Why is this? This is from the intricate matters of Fiqh since the hadeeth does not literally state this type of standing. It only literally states the first standing. So whatever is stated literally (i.e. verbatim), there should be no differing in regards to that issue. And whoever does oppose it should be advised.

As for the second standing, then there is also an implied meaning that is derived from the (above) hadeeth which is not literal. So whatever is implied from a text, then that is usually the place where differing most likely occurs amongst the scholars of jurisprudence. So if the jurisprudent scholars of the past and present differed on this issue, we should pardon all of them. Those who say the hands should be placed on the chest are pardoned because they have gone by what is implied from the hadeeth, i.e. what is probable from the text not literal.

And as for the one who holds that the hands should not be placed on the chest in the second standing, he too should be pardoned because the hadeeth is not literal but rather implicative, as we stated previously.

This is one of the causes for the differing between the scholars of jurisprudence on subsidiary issues of Fiqh. Whoever amongst the students of knowledge wants to find out what these causes are and research them should refer to the booklet which is small in size yet grand in terms of the knowledge contained within it, “Raf’ul-Malaam ‘an-il-A’immat-il-A’laam” (of Ibn Taimiyyah) in order to find out the reasons why the scholars of Fiqh differed.

One of these causes, which we are discussing now, is when a scholar, for example, understood from the proofs that they include the first and second standing, while another scholar says that it only includes the first standing whereas the second standing is not included since it is known as ‘Itidaal (straightening) and not Qiyaam (standing) unless there is a clear contextual proof, and if this is not the case then the Qiyaam (standing) is only applied to the first standing. So the probability exists and Allaah knows best.

Published on: May 6, 2007

Praying with Shoes in the Masjid – Shaikh Muhammad Amaan Al-Jaamee

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AUTHOR: Shaikh Muhammad Amaan Al-Jaamee [D. 1416H]
SOURCE: Sharh Shuroot as-Salaat (pg. 8-9)
PRODUCED BY: Al-Ibaanah.com

In his explanation of Imaam Muhammad bin ‘Abdil-Wahhaab’s classical treatise Shuroot-us-Salaat, Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him, said:

Istijmaar is not to be done only in cases of emergency as some people think. Rather, a person can perform Istijmaar (using stones) even if there is water present and he doesn’t perform Istinjaa (i.e. use water). This is what the Companions would do during their lifetimes since water was not as abundant and available as it is today. But in spite of this, they would not burden themselves by searching for water. If a person (at their time) would relieve himself, he would clean himself with stones (Istijmaar) and suffice with that even if water was available. If he fulfills the conditions (of ablution), by removing the source of the impurity from his body, it is valid for him to go and pray. As for the traces and marks of the impurity, then this is pardonable.

The same goes for a person who steps on impurities with his shoes or socks and then rubs them on the floor until the source of the impurity is removed even though the traces of the impurity may remain. He may pray in his shoes and socks even though traces remain after having removed the source of the impurity, just like the one who does Istijmaar.

The Prophet (sallAllaahu ‘alayhi wa sallam) said: “If one of you comes to the masjid, he should look at the bottom of his shoes. If he sees an impurity on them, he should rub them on the ground. Then he may enter with them (i.e. the shoes) and pray with them on.”

This is one of the acts of the Sunnah that has been abandoned today. In fact, it is one of the acts of the Sunnah that is fought against by many people. It is even considered a crime in some regions – Entering the masjid with sandals and shoes. If I were to go today and buy a pair of shoes from a store and then put them on and enter the masjid with them – this would be regarded as a crime and considered disrespect for the mosques and houses of Allaah. The Sunnah has become innovation and innovation has become Sunnah! Praying in shoes was something well established at the time of the Salaf – they would not differ over it.

In fact, everything that is found in the command (of the Prophet) should be observed by an individual. Thus, he should check if his shoes are clean upon entering the masjid, acting upon the hadeeth which we just mentioned: “Then he may enter with them (i.e. the shoes) and pray with them on.”

If he takes his shoes off, he should place them between his legs, not in front of him or behind him nor to his right or left, so as to disturb the people around him. Rather he should place them between his legs, in between his feet. This is what has been reported in the Sunnah and this is what the Salaf of this ummah have followed. This aspect of the Sunnah continues to be practiced in some areas of this country (i.e. Saudi Arabia). However, in some of the other areas of the country as well as some regions abroad, the reaction towards this Sunnah is bad.

Nevertheless, we must emphasize here that praying in shoes is Sunnah, i.e. recommended. It is neither obligatory nor is it a condition or requirement for the validity of one’s prayer. So if this aspect of the Sunnah conflicts with another good that is found in some masaajid, or if opening the door to entering the masaajid with shoes on leads to squandering money, then this aspect of the Sunnah should be left off temporarily and restrictedly – to this confined place – until it is revived in other places that are similar to these masaajid.

The youth should not hasten to enter the masaajid with their shoes on for they will open the door for everyone to do so, and this will lead some people who are in a rush to enter the masjid before checking under their shoes. This will then lead to a squandering of the masjid’s carpet and we have been prohibited from squandering money.

Squandering money is forbidden while entering the masjid and praying with shoes on is recommended. So when there exists a conflict such as this, we should work to revive the Sunnah of praying in shoes in masaajid other than these – i.e. in masaajid that have remained in their pure original state with floors that are covered by dirt and sand – or in our homes, or in some open land when we go out on a journey or camping. There are many places.

This means that we should not wage war against the act of praying in shoes, nor should we go to the extremes of entering these carpeted masaajid with shoes on thus causing the money spent on them to be squandered. Rather, we should combine between these advantages and those ahaadeeth, and that is by reviving the Sunnah of praying in shoes in other than these types of masaajid.

There are many masaajid and many places (to pray with shoes on). So we must have a good and proper understanding of the Religion and bring together all of the texts. A person should not take one portion or one text or one hadeeth and leave off all of the other texts. Rather, he must always try to reconcile and bring together all of the texts, as much as he is able to.

Published on: May 6, 2007

Guidelines for the Correct Worship – Shaykh Saalih Fawzaan

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AUTHOR: Shaikh Saalih bin Fawzaan Al-Fawzaan
SOURCE: Introduction of his treatise “Haqeeqat-ut-Tasawwuf”
PRODUCED BY: Al-Ibaanah.com

All praise is for Allaah, Lord of the worlds. He completed for us the Religion, perfected for us His blessing, and chose Islaam for us as a Religion, commanding us to cling onto it at the time of death, as He says: “O you who believe, fear Allaah as He ought to be feared, and do not die except while you are Muslims.” [Surah Aali ‘Imraan: 102]

This was the same instruction that Ibraaheem and Ya’qqob gave to their children: “Or were you witnesses when death approached Ya’qoob and he said to his children: ‘What will you worship after me?’ They said: ‘We will worship your God and the God of your forefathers, Ibraaheem, Isma’eel and Ishaaq – one God and to Him we submit as Muslims.’” [Surah Al-Baqarah: 133]

O Allaah, send Your peace and blessings upon Your servant and messenger – our prophet, Muhammad – and upon all of his family members and Companions.

To proceed:

Allaah has created mankind and jinn for the purpose of worshipping Him, as He states: “And I have not created the jinn and mankind except to worship Me.” [Surah Adh-Dhaariyaat: 56]

Their honor, dignity and happiness in this life and the Hereafter lie in this matter (of worship). This is because they are in need of their Lord – They cannot separate themselves from their need for Him for even a moment, whereas He stands in no need of them and their worship, as Allaah says: “If you are ungrateful (by disbelieving), then verily, Allaah is not in need of you.” [Surah Az-Zumar: 7]

And Allaah says: “And Moosaa said: ‘If you disbelieve – you and everyone else on earth – then verily, Allaah is Rich (in need of no one), Most Praiseworthy.” [Surah Ibraaheem: 8]

Worship is the right that Allaah has over His creatures, however, its benefits return back to them. So whoever refuses to worship Allaah, he is an arrogant rejecter. And whoever worships Allaah but also worships someone else besides Him, he is a polytheist. And whoever worships Allaah alone based on that which He did not legislate, he is an innovator. And whoever worships Allaah alone according to what He has legislated, he is a monotheist believer.

Since Allaah’s servants are in critical need of worship and they are unable to grasp its true nature – which Allaah is pleased with and which is in conformity with His Religion – on their own, Allaah did not entrust them to themselves. Rather, he sent messengers to them and revealed Books in order to clarify the meaning and nature of this worship, as He said: “And We have sent to every nation a messenger, (saying): Worship Allaah and avoid the false deities.” [Surah An-Nahl: 36]

And Allaah says: “And We did not send before you a messenger except that We revealed to him that: ‘There is no deity that has the right to be worshipped except Me, so worship Me alone.’” [Surah Al-Anbiyaa: 25]

So whoever opposes what the messengers have clarified and what the Books have revealed concerning the Worship of Allaah, and worships Allaah according to what his taste dictates, what his soul desires and what the devils among mankind and jinn have made seem fair to him, then he has deviated from Allaah’s Path, and his worship will not be in reality worship of Allaah. Rather, it will be worship of his desires. Allaah says: “And who is more astray than he who follows his desires without any guidance from Allaah.” [Surah Al-Qasas: 50]

These types of people are many amongst mankind, and at the head of their ranks are the Christians, as well as those who have deviated among the sects of this ummah, such as the Sufis, for indeed they have devised guidelines in worship that are in opposition to what Allaah has legislated in many of their religious practices.

This becomes clear when we clarify the true meaning of worship as has been legislated by Allaah upon the tongue of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), and also when we clarify the deviations in the meaning of this worship, which the Sufis are upon today.

The worship that Allaah has legislated is founded upon firmly established principles and rules, which can be summarized as follows:

First: Worship is dependent upon revelation. This means that there is no room for personal views in it. Rather, the only one who has the right to legislate what is and isn’t worship is Allaah, as He said to His Prophet: “So stand firm and straight as you have been commanded, as well as those who turn in repentance with you and transgress not.” [Surah Hood: 112]

And Allaah says: “Then We placed you upon a religious legislation (Sharee’ah) from the Commandment (of Allaah), so follow it. And do not follow the desires of those who don’t know.” [Surah Al-Jaathiyah: 18]

And He said, quoting His Prophet: “I only follow what has been revealed to me.” [Surah Al-Ahqaaf: 9]

Second: Worship must be done sincerely for Allaah’s sake and it must be free from any traces of Shirk (polytheism), as Allaah, the Most High, says: “So whoever hopes to meet his Lord, then let him perform righteous deeds and not mix any partners into the worship of his Lord.”[Surah Al-Kahf: 110]

So if any aspect of Shirk (polytheism) mixes in with worship, that worship becomes nullified, as Allaah says: “And if they commit Shirk, all the good deeds they used to perform would surely become invalidated from them.” [Surah Al-An’aam: 88]

And Allaah says: “And it has indeed been revealed to you and to those before you (that): ‘If you mix partners in the worship of Allaah (Shirk), then surely, all your good deeds will be cancelled out and you will certainly be from among the losers. Nay, but rather worship Allaah alone and be from among the grateful.” [Surah Az-Zumar: 65]

Third: The person we follow with regard to worship and the one who clarifies it to us is none other than the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), as Allaah says: “You indeed have in the Messenger of Allaah a good example.” [Surah Al-Ahzaab: 21]

And He says: “And whatever the Messenger gives you, then take it. And whatever he forbids you from, then refrain from it.” [Surah Al-Hashr: 7]

Also, the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever does a deed that is not in accordance with our Command (i.e. Sunnah), then it is rejected.” [Saheeh Muslim]

And in one narration: “Whoever introduces something new into our Command (i.e. Sunnah), which is not part of it, it is rejected.” [Agreed Upon]

And he (sallAllaahu ‘alayhi wa sallam) said: “Pray as you have seen me praying.” [Agreed Upon]

And he (sallAllaahu ‘alayhi wa sallam) said: “Take from me your religious rites (i.e. of Hajj).”[Saheeh Muslim]

And there are many more textual proofs.

Fourth: Worship is confined to specific time-frames and limitations, which one is not permitted to challenge or transgress, like the prayer for example. Allaah says: “Verily, the prayer is enjoined upon the believers at fixed times.” [Surah An-Nisaa: 103]

Another example is the Hajj (Pilgrimage). Allaah says: “Hajj (occurs) in well-known months.”[Surah Al-Baqarah: 197]

And we also have the example of fasting. Allaah says: “The Month of Ramadaan in which was revealed the Qur’aan – a guide for mankind and clear proofs for the guidance and criterion (between right and wrong). So whoever sights the (crescent indicating the) month, then he must observe the fast.” [Surah Al-Baqarah: 185]

Fifth: Worship must be founded upon love for Allaah, as well as submission to Him and fear and hope in Him. Allaah says: “Those who they call upon (in worship), they themselves seek a way to their Lord, as to which of them is nearest to Him. And they hope for His Mercy and fear His Punishment.” [Surah Al-Israa: 57]

And He says about His prophets: “Verily, they used to rush to do good deeds, and they would call on Us, longing (Our reward) and dreading (Our punishment), and they would humble themselves submissively before Us.” [Surah Al-Anbiyaa: 90]

Allaah says: “Say: ‘If you truly love Allaah, then follow me, Allaah will love you and forgive you your sins. And Allaah is Most-Forgiving, Bestower of Mercy.’ Say: ‘Obey Allaah and the Messenger. But if you turn away, then verily Allaah loves not the disbelievers.’” [Surah Aali ‘Imraan: 31-32]

Here, Allaah mentions the signs that indicate one’s love for Allaah, as well as its fruits.

As for its signs, then that is in:

  • (1) Following the Messenger (sallAllaahu ‘alayhi wa sallam) and
  • (2) Obeying Allaah and the Messenger.

And as for its fruits, then they are:

  • (1) Achieving Allaah’s love,
  • (2) Forgiveness of sins, and
  • (3) Mercy from Him.

Sixth: The obligation of performing worship does not get removed from a sane-minded individual that is responsible for his actions from the time he attains puberty to the time he dies. Allaah says:“And do not die except while you are Muslims.” [Surah Aali ‘Imraan: 102]

And He says: “And worship your Lord until certainty (i.e. death) reaches you.” [Surah Al-Hijr: 99]

Reciting Surah Al-Faatihah in Every Prayer – Shaikh Muhammad Amaan Al-Jaamee

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Reciting Surah Al-Faatihah in Every Prayer

AUTHOR: Shaikh Muhammad Amaan Al-Jaamee [D. 1416H]
SOURCE: Sharh Shuroot as-Salaat (pg. 25-27)
PRODUCED BY: Al-Ibaanah.com

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Reciting Surah Al-Faatihah in Every Prayer – Shaikh Muhammad Amaan Al-Jaamee [PDF]

In his classical treatise, Shaikh Muhammad bin ‘Abdil-Wahhaab, may Allaah have mercy on him, says: “The pillars of the prayer are fourteen: (1) Standing, if one has the ability to do so; (2) The opening Takbeer; (3) Reciting Surah Al-Faatihah…”

In his explanation of this last pillar, Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him, said:

This applies to everyone – the one leading the prayer (Imaam), the one being led in prayer (ma’moom) and the one praying alone (munfarid) in the same manner – and according to the most correct opinion even in the audible prayers.

The ma’moom listening to the recitation of the Imaam and remaining attentive to it does not remove the obligation of reciting Surah Al-Faatihah from him according to the most correct opinion of the scholars. This issue is one of differing since the Prophet’s (sallAllaahu ‘alayhi wa sallam) statement: “There is no prayer for he who does not recite the opening chapter of the Book” includes the one leading the prayer, the one being led in prayer and the one praying alone. He (sallAllaahu ‘alayhi wa sallam) said: “There is no prayer for he who does not recite…” Listening is not reciting.

It’s true that the one being led in prayer should remain attentive to the recitation of the one leading the prayer. However, the extent in which it takes him to recite Surah Al-Faatihah is exempted from this, whether he recites Al-Faatihah along with the Imaam in succession or he is able to recite it during one of the moments in which the Imaam pauses or he recites it while the Imaam is reciting the (next) surah in any of the opportunities he gets. This is since there is no mention (in the texts) of a specific time for the one being led in prayer to recite Surah AlFaatihah.

Irregardless, he must recite it since the prayer of the one who does not recite Surah Al-Faatihah is invalid whether he is leading the prayer, praying alone or – according to the most correct view as stated before – even if he is being led in prayer and standing behind an Imaam that is reciting out loud. The strongest proof for this is the qudsee hadeeth in which Allaah said: “I have divided the prayer between Myself and My servant into two halves.” What is meant by “prayer” here is Surah Al-Faatihah. Allaah referred to Al-Faatihah as the prayer.

“I have divided the prayer between Myself and My servant into two halves, and My servant will have what he asks for. When the servant says: ‘Al-Hamdulillaahi Rabb-il-‘Alameen’, Allaah says: ‘My servant has praised Me.’ And when he says: ‘Ar-Rahmaan-ir-Raheem’, Allaah says: ‘My servant has extolled Me.’ And when he says: ‘Maaliki-yawm-id-Deen’, Allaah says: ‘My servant has honored Me.’

And when he says: ‘Iyyaaka Na’bdu wa Iyyaaka Nasta’een’, Allaah says: ‘This is between My servant and I and My servant will have what he asks for.’ And when he says: ‘Ihdinaas-Siraat-al-Mustaqeem. Siraat-aladheena an’amta ‘alaihim. Ghairil-Maghdoobi ‘alaihim wa lad-Daalleen’, Allaah says: ‘This is for My servant and for My servant will be what he asks for.’”

Allaah has referred to Surah Al-Faatihah as the “Prayer” in this qudsee hadeeth. This includes everyone who prays, meaning: Whoever does not recite Al-Faatihah has no prayer. So the hadeeth explains itself and supports itself.

Therefore, a person who prays behind someone – even an Imaam that is reciting out loud – should not leave off reciting Surah Al-Faatihah just because of what he has read in the books of one of the madh-habs. If he considers this type of hadeeth to be authentic as well as the second hadeeth “There is no prayer for he who does not recite the opening chapter of the Book” and other narrations concerning Surah Al-Faatihah that bear a similar meaning, it is not permissible for him to turn away from these ahaadeeth by claiming that he is following the madh-hab of so and so and that this madh-hab says it is not obligatory upon the one being led in prayer to recite Al-Faatihah particularly when the Imaam is reciting out loud. This is not a correct stance.

Imaam Maalik, may Allaah have mercy on him, the Imaam of Madeenah and one of the great ones to have taught at the Prophet’s Masjid during the time of the Taabi’-ut-Taabi’een who would teach in the proximity of the garden would advise his students saying to them: “Every person’s statements can either be accepted or rejected except for the inhabitant of this grave” and he pointed to the Prophet’s (sallAllaahu ‘alayhi wa sallam) grave, which was close to where he was teaching.

This is what it means: It is not befitting for a Muslim – especially a student of knowledge – that comes upon a hadeeth of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) to claim that this hadeeth opposes our madh-hab, and then abandons it claiming that he is doing so out of following his madh-hab. Following one of the madh-habs is not obligatory. There does not exist at all any creature whom we are obligated to follow and for whom we will be questioned about following – if we fall short in doing that – except for the Messenger of Allaah, Muhammad, (sallAllaahu ‘alayhi wa sallam). Such a person does not exist.

As for the one who says: “And it is an obligation to blindly follow a scholar from amongst them” as the saying goes, using such wording that implies the same understanding of this statement made by the author of Jawharat-ut-Tawheed, then such a statement is baseless.

We are not obligated to follow any one of the four madh-habs. It is not an obligation. In fact, the most correct view is that it is not even permissible. The term “obligation” is a legal ruling and a legal ruling does not become established except by a proof from the Qur’aan or the Sunnah.

Whoever claims that something is obligatory is required to bring forward the proof for his claim. What is meant by the saying that we are obligated to follow the madh-hab of Imaam Maalik?? How could this be when at his time there were three other Muslim Imaams of his caliber? And altogether, these four Imaams were considered the Imaams of the world during the time of the Taabi’-ut-Taabi’een as Ibn Taimiyyah said: “These four are the Imaams of the world during the time of the Taabi’-ut-Taabi’een. Amongst them is Imaam Maalik in the Hijaaz, Al-Laith bin Sa’ad in Egypt, Ath-Thawree in ‘Iraaq, and Al-Awzaa’ee in Shaam.” So it is not permissible to blindly follow three of them but as for the fourth, we can?!?!

Where did they get this from? What is the proof for it? For three of them it is not permissible, ok, it is not obligatory. It is not permissible for us to blindly follow Laith or Thawree or AlAwzaa’ee, but as for Imaam Maalik, we must blindly follow him? Where did such a division come from? Who is the one who made such a thing an obligation? Did some revelation come down saying: “If an Imaam reaches the level of Imamship, the ummah is obligated to follow him?” There must be some text similar to this reported. And because there is none, the claim that blind-following one of the four Imaams is a false claim.

I am only using Imaam Maalik as an example here because I used his statement previously. Afterward, I remembered the three other Imaams that were of his caliber. Imaam Abu Haneefah, Ash-Shaafi’ee, Maalik and Ahmad were all Muslim Imaams, but there were others along with them who were just like them. Weren’t they more knowledgeable than them? It was said that Laith bin Sa’ad was more knowledgeable than Maalik. The point I’m trying to make is: The only one whom we are obligated to follow and for whom we will be questioned about following is Muhammad (sallAllaahu ‘alayhi wa sallam).

Every Muslim knows and memorizes the three questions that he will be asked in the grave. When a person dies and is buried, he will definitely be asked these three questions: “Who is your Lord?” “What is your Religion?” And “who is your Prophet?” In some wordings of the narration, it states: “What do you say about the man who was sent to you?”

This is in reference to Muhammad (sallAllaahu ‘alayhi wa sallam). One of the questions will not be: “Who is your Imaam? What is your madh-hab? What is your way?” No such report has been mentioned. Our Imaam, our example, our prophet and our leader to Allaah is Muhammad (sallAllaahu ‘alayhi wa sallam). We have no other Imaam. The four Imaams as well as those who were of their caliber and standing would call the people to follow this same Imaam. They did not come with the purpose of calling people to follow them. This is why Imaam Abu Haneefah would say: “It is Haraam (unlawful) for anyone to blindly-follow us until they know from where we took (i.e. the sources).” Several scholars have reported this statement on him, such as Ibn ‘Abdil-Barr and Ibn ‘Aabideen in his Hanafee notes.

I would like to reiterate to the students of knowledge that the act of following the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) does not fall second to the act of worshipping Allaah. This is since worshipping Allaah is what is meant by “Laa Ilaaha Illaa Allaah” whereas following the Messenger of Allaah is what is meant when you say: “Ash-hadu anna Muhammadan Rasoolullaah.” These two statements are like one statement – the first part of it is not complete without the second part or the second part without the first. We must understand this point well. So the opening chapter of this Qur’aan is one of the important pillars of the prayer.

Shaking Hands after the End of Every Obligatory Prayer – Shaikh ‘Abdus-Salaam bin Barjiss

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Bismillaah

AUTHOR: Shaikh ‘Abdus-Salaam bin Barjiss
SOURCE: Al-I’laam ‘an ba’adi Ahkaam-is-Salaam (pg. 36-37)
PRODUCED BY: Al-Ibaanah.com

Many people ask on the ruling of what some people do nowadays, such as the shaking of hands between those next to each other – on the right and justify – after finishing from performing the prayer.

Shaikh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, answered this type of question when he said:

“Shaking hands after prayer is not prescribed in the Sunnah. Rather, it is an innovation, and Allaah knows best.” [Majmoo’-ul-Fataawaa: 23/339]

And how beautiful is what Ibn-ul-Haaj, may Allaah have mercy on him, said, whilst advising the student of knowledge:

“And he should refrain from what they have introduced from shaking hands after the Morning Prayer, the ‘Asr Prayer and the Jumu’ah Prayer. In fact, some of them in these times have even gone so far as to do this after all of the five daily prayers! And all of this is from innovations. The proper place for shaking hands, according to the Religion, is only at the time when a Muslim encounters his brother, not after the five daily prayers. All of this is from innovations. Wherever the Religion has placed it (i.e. the act of shaking hands), we too should place it. Therefore, this act (of shaking hands after prayer) should be avoided and the one who does it should be reprimanded for what he has brought forth from opposition to the Sunnah.” [Al-Madkhal: 2/223]

The great scholar, Ibn Hajr Al-Haytamee said:

“What people do from shaking hands directly after the five daily prayers is detested (makrooh). It has no basis in the Religion.”

—

Some scholars have also indicated that shaking hands after prayer is from the ways of the Rawaafid, may Allaah debase them. [See As-Si’aayah (pg. 264) of the great scholar AlLuknawee]

O Muslim, after having heard the words of the scholars on this aspect of shaking hands (after every prayer), you have no choice except but to abandon it, detest it and instruct the people to forsake it, out of caution from falling into innovations, which violate an individual’s religion and detract from his deeds.

And you must know that these scholars’ ruling this act of shaking hands (after prayer) to be an innovation is based on the premise that it is an act of worship that was introduced after the time of the Prophet (sallAllaahu ‘alayhi wa sallam) and the first three generations (of Muslims, i.e. the Salaf). The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever does a deed that is not in conformity with our affair (i.e. Sunnah), he is rejected.”

And you will surely be amazed at how innovations cling tightly onto the hearts of those who were raised upon it to the point that they become like armor for these innovations, protecting it from harm and destruction, whereas Ahlus-Sunnah suffer weakness and humiliation for the sake of defending and reviving the acts of the Sunnah and refuting and showing sternness against those who oppose it.

Don’t you see this innovation and how the people guard it, believing it to be an act of nearness to Allaah? This is such that if a person were to give the slightest hint that he dislikes such an act, the people will call out to him from every direction accusing him of having brought a new religion!! And all of this came about due to the scholars’ laxity in waging war against innovations – even though they be small – and due to their leniency in implementing the Sunnah – even though it may cause divisions. So verily, to Allaah we belong and to Him we will return. And Allaah is sufficient for us and the best of guardians.

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Shaking Hands after the End of Every Obligatory Prayer – Shaikh ‘Abdus-Salaam bin Barjiss [PDF]

The Ruling on Shaking Hands between Men and Women – Ibn Baz

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The Ruling on Shaking Hands between Men and Women
AUTHOR: Imaam ‘Abdul-‘Azeez Ibn Baaz
SOURCE: Magazine of the “Islamic University” [Issue 2, 1390H]
PRODUCED BY: Al-Ibaanah.com

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The Ruling on Shaking Hands between Men and Women – Ibn Baz [PDF]

Question: “It has become very common amongst us in these days, when a man goes away on a journey and then returns, a group of women from his “group” come to him and greet him and kiss him and so on, during the days of ‘Eid, such as ‘Eid-ul-Fitr and ‘Eid-ul-Adhaa. Is this permissible?”

Answer: It is well known from evidences in the Qur’aan and the Sunnah,[1] that a woman must not shake hands with or kiss a male that is not a mahram to her, whether it is an occasion of celebration or when arriving from a journey or for any other reason. This is because the woman is ‘awrah (i.e. she must be covered) and a fitnah (i.e. a source of temptation). So she must not touch a man that is not considered a mahram [2] to her, regardless if it is her cousin or someone distant from her. And she must not kiss him or he kiss her.

We do not know of there being any difference of opinion amongst the scholars regarding the prohibition and rejection of this matter. This is because it is from the things that cause fitnah (trials and tests) and it is from the means that lead to what Allah has forbidden from the lewd and shameless acts and the customs that oppose the Divine Legislation. It is not permissible for the Muslims to remain upon these customs and to stay attached to them. Rather they must abandon them and fight against them. And they should give thanks to Allaah for having blessed them with knowledge of His Laws and for enabling him to abandon what angers Him.

Allaah sent the Messengers – at the head of whom was our prophet Muhammad – to call the people to single Allaah out in worship and to obey His commandments, and to abandon what He forbade and to fight against the evil practices (of old).

So it is obligatory to abandon such a practice (of shaking hands). And it is sufficient to give the greetings with speech, without touching or kissing. And there is much sufficiency in what Allaah has legislated and permitted for us over what He forbade and disallowed. Also, the greeting must be done while the woman is wearing the Hijaab, especially with the young females, because uncovering the face is not allowed. This is due to it being from the greatest part of a woman’s beauty that Allaah has forbidden her to expose, where He says: “And let them not expose their beauty, except to their husbands or their fathers or their husbands’ fathers…” [Surah An-Noor: 31]

And Allaah says in Surah Al-Ahzaab:
“And if you ask them concerning a matter, then ask them from behind a veil (Hijaab). That is purer for your hearts and for their hearts.” [Surah Ahzaab: 53]

And He says: “Say to your wives and your daughters and the believing women to let them draw (from) their jilbaabs, (placing it down) all over themselves. That is better that they be known (as free women), and so that they won’t be molested. And Allaah is All-Forgiving, the Bestower of Mercy.” [Surah Al-Ahzaab: 59]

And He says: “And the Qawaa’id (old women past age of child-bearing), who do not expect wedlock, there is no sin on them if they discard (i.e. take off) their (outer) garments, without doing so in a manner so as to show off their adornment immorally (tabbaruj). But if they refrain from doing that, this is better for them. And Allaah is the All-Hearer, All-Knower.” [Surah An-Noor: 60]

The “Qawaa’id” here refers to old barren women. Allaah explains that there is no sin on them if they decide to remove their outer garments from off their faces and such, so long as they do not do it in a manner in which they would be exposing their beauty wrongly. But continuing to wear the veil is better for them, due to what it offers from distancing her away from fitnah.

And if they are going to expose their beauty wrongly, then they must not take off their outer garment, but instead continue to veil, even if they are old barren women.

So from all of this, we come to know that the young women are obligated to wear the Hijaab, by way of the veil, in all situations, whether they would be exposing themselves improperly or not. This is because the fitnah that can be caused by them and the danger of their unveiling is greater.

And since Allaah has forbidden the women from unveiling, then forbiddance of touching and kissing (male strangers) takes greater precedence. So it is an obligation to abandon all of this and warn against it, and to advise one another to abandon it. May Allaah direct all of us to what pleases Him and protect us from the things that bring about His Anger. Verily, He is the Most Magnanimous, Most Generous.

FOOTNOTES:

[1] Translator’s Note: From the several ahaadeeth clearly prohibiting shaking hands between men and women not related to each other (i.e. not mahaarim) are: The Prophet (saws) said: “That a man get struck with an iron needle in his head is better for him than that he touches a woman that is not permissible for him (to touch).” [Reported by At-Tabaraanee, Al-Bayhaqee and others and Imaam Al-Albaanee authenticated it in Silsilat As-Saheehah (1/447-448)] And the Prophet (saws) said: “Indeed, I do not touch the hands of women.” [At-Tabaraanee in Al-Mu’jam-ul-Kabeer(24/342) and authenticated in Saheeh Al-Jaami’ (no. 8054)] And ‘Aa’ishah (raa) said about the Prophet: “I swear by Allaah! The hand of a woman never touched the hand of Allaah’s Messenger – rather he would take the oath of allegiance from the women verbally.” [Saheeh Muslim (3/1489)]

[2] Translator’s Note: A mahram is a man a woman is permitted to uncover in front of, such as her husband, brother, father and all those other males mentioned in Surah An-Noor (24: 31).

Breastfeeding One’s Child – ‘Abdus-Salaam bin ‘Abdillaah As-Sulaymaan

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[From the Al-Ibaanah publication: “Raising Children in Light of the Qur’aan and Sunnah” by ‘Abdus-Salaam As-Sulaymaan. The book was introduced and commended by Shaikh Saalih Al-Fawzaan.]

10. Breastfeeding:

Afterward, the mother should focus on breastfeeding the newborn child until the age of weaning.

Natural milk from the mother has a huge effect in the health and upbringing of a child.Allah instructs the mothers to breastfeed their children for two complete years.This is for those wish to complete the period of breastfeeding. Allah says:

وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ ۖ لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ ۚوَعَلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ ۚ لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا ۚلَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا وَلَا مَوْلُودٌ لَّهُ بِوَلَدِهِ ۚ وَعَلَى الْوَارِثِ مِثْلُ ذَ‌ٰلِكَ ۗ فَإِنْ أَرَادَا فِصَالًا عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا ۗ وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُوا أَوْلَادَكُمْ فَلَا جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّا آتَيْتُم بِالْمَعْرُوفِ ۗوَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ

“The mothers shall give suck to their children for two whole years (that is) for those (parents) who desire to complete the term of suckling.”

[Surah Al-Baqarah: 233]

The reason for this is because the infant senses the affection of the mother while breastfeeding and he is in need of that.

Modern medicine has confirmed that there is a high percentage rate of disease and death for those children that were fed in their infancy with processed milk. Natural milk is also advantageous to the mother’s health in terms of mending the uterus after delivery and her digestive system.

Islam also encourages it for it permits the breastfeeding mother to break her fast in Ramadhan if the fast will have an effect on her breastfeeding.

Perhaps one of the reasons why many children are not affectionately attached to their mothers and why there is such widespread disobedience of them in these times is due to the lack of using natural milk and the high use of processed milk.

Since breastfeeding has such an effect on the child being breastfed, the Prophet (sallallaahu ‘alayhi wa sallam) prohibited Muslims from employing a dumb woman for the purposing of breastfeeding one’s child.

Ibn Qaasim, may Allah have mercy on him, said in Haashiyat-ur-Rawd commenting on this hadeeth: “This is since breastfeeding has an effect on an individual’s nature.”Then he said: “Al-Qaadee mentioned that whoever is breastfed from a stupid woman, the child too will come out being stupid. And whoever is breastfed from a woman with bad manners, it will pass onto him. And whoever is breastfed from an animal, he will come out senseless, like an animal.”

Ibn Qudaamah, may Allah have mercy on him, said in al-Mughnee: “It is said:‘Breastfeeding changes personalities.’”

So how much more so for those who are fed formula milk which one does not even know the source from where it came or who processed it?

By ‘Abdus-Salaam bin ‘Abdillaah As-Sulaymaan

Source: Tarbiyat-ul-Awlaad fee Daw’-il-Kitaabi was-Sunnah (pg. 33-34)

 

Weak Reports – “Take what you wish from the Qur’aan for whatever you wish” – Shaykh Al-Albaanee

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“Take what you wish from the Qur’aan for whatever you wish.”
AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: His treatise: “Kayfa Yajibu ‘alaynaa an Nufassir al-Qur’aan”
PRODUCED BY: Al-Ibaanah.com

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[1] Question: Noble Shaikh, I read a hadeeth in a small book, which states: “Take what you wish from the Qur’aan for whatever you wish (i.e. need).” Is this hadeeth authentic? Please benefit us, may Allaah reward you.

[1] Answer: This hadeeth: “Take what you wish from the Qur’aan for whatever you wish (i.e. need)” is a hadeeth that has become famous amongst some tongues. But unfortunately, it is one of those hadeeths that have no basis in the Sunnah. So because of this, it is not permissible to report it or ascribe it to the Prophet صلى الله عليه وسلم.

Furthermore, this vast and comprehensive understanding (found in the hadeeth) is not valid and not established at all in the Legislation of Islaam: “Take what you wish from the Qur’aan for whatever you wish.” So for example, (this hadeeth indicates that) I can just sit at home and not go out to work in my job or occupation, instead seeking sustenance from my Lord – that He send it down to me from the sky – since I am taking what I wish from the Qur’aan! Who says such a thing!!!

Therefore, this is a false statement. Perhaps it is a narration that was fabricated by those lazy Sufis who are accustomed to sitting and residing in those places they call ribaataat (hospices). They gather in these areas and sit there awaiting Allaah’s sustenance from those people who bring it to them. This is in spite of them knowing that this is not from the nature of a Muslim since the Prophet صلى الله عليه وسلم nurtured everyone to have high aspirations and to be dignified, as he صلى الله عليه وسلم said: “The upper hand is better than the lower hand. The upper hand is the one that gives and the lower hand is the one that asks (i.e. begs).” [2]

Concerning this topic, I was amazed by a story I once read regarding one of these ascetics and Sufis, but I will not prolong it since their tales are many and bizarre:

They claim that one of them went out one time traveling throughout the land without any provisions. So it got to the point that he was about to die from hunger when a village appeared to him from afar, so he walked to it. This was on a Friday. According to his perception, he had gone out while putting all of his reliance upon Allaah. So in order not to invalidate this so called “reliance”, according to his view, he didn’t make himself visible to the gathering of people in the masjid. Rather, he hid himself under the mimbar (pulpit) so that no one would notice him. But he kept telling himself that perhaps someone would detect him. In the meantime, the speaker (khateeb) delivered his sermon and this man failed to pray along with the congregation! After, the Imaam finished giving his sermon and praying, the people began exiting the doors of the masjid in groups and individually. This was such that the man felt that the masjid would soon be empty, at which point the doors would be locked and he would remain alone in the masjid without any food or drink.

So he had no choice but to make some sounds like that of one clearing his throat in order to let those present known that he was there. Some people realized someone was there so they went and found a man that looked like he had nearly transformed to just bones due to hunger and thirst. The people took hold of him and rushed to assist him.

They asked him: “Who are you, sir?”
He replied: “I am a zaahid (ascetic), one who puts his reliance in Allaah.”

They said: “How can you say ‘I am one who puts his reliance in Allaah’ when you almost died. If you had truly put your reliance in Allaah, you would not have asked (for help), nor would you have alerted the people to your presence by clearing your throat. And as a result you would have died due to your sin!”

This is an example of the extent that can be reached due to the likes of this hadeeth: “Take what you wish from the Qur’aan for whatever you wish (i.e. need).”

To summarize: This hadeeth has no basis to it.

Footnotes:
[1] Silsilat-ul-Ahaadeeth ad-Da’eefah (557)
[2] Saheeh Al-Bukhaaree (1429) and the wording is from him and Saheeh Muslim (1033)

 

Sharh as-Sunnah of Imaam Baarbaharee– Arabic Text & Audio

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Sharh as-Sunnah Arabic Text (PDF) (156 Pages)

Sharh as-Sunnah Arabic Text (MS Word Doc)

Arabic Audio of the Matn (Text)

Listen / Download Mp3 Here (Time 1:07:09)

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Visit : Book Study Resources of Sharhu Sunnah – Imam Barbaharee

Sharh as-Sunnah (شرح السنة للبربهاري) of Imaam Baarbaharee– English Translation – Dawud Burbank

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Explanation of the Creed  (Kitaab Sharh us-Sunnah) (شرح السنة للبربهاري)
(Abridged: 140 of 169 Points)

by Abu Muhammad Al-Hasan ibn ‘Alee ibn Khalaf Al-Barbahaaree  (d. 329H) rahimahullaah, The Imaaam of Ahlus-Sunnah wal-Jamaa’ah of his time

Translation: Abu Talhah Dawud Burbank

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Sharh as-Sunnah – English Translation – Dawud Burbank [PDF]

Visit : Book Study Resources of Sharhu Sunnah – Imam Barbaharee

Imām Al-Barbahārī’s Sharh as-Sunnah شرح السنة للإمام البربهاري – Explained by Shaykh Muhammad Ramzān [Audio|Ar-En]

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Imām Al-Barbahārī’s Sharh as-Sunnah شرح السنة للإمام البربهاري – Explained by Shaykh Muhammad bin Ramzān Al-Hājirī

Download the entire explanation here FREE in mp3 format:

http://ahlussunnahaudio.com/en/?p=1250

Shaykh Ahmad an-Najmi -Rahimhullah Rahmatin Waseeyah- said about Shaykh Muhammad bin Ramzaan Al-Haajiree:

“He is from the heads of Ahl AlSunnah.”

Similarly in the report of Naif Al-Mutairi – one of the Shaykh’s students- mentioned:

I narrate to you a conversation of one our brothers who telephoned Sheikh Ubaid Al-Jaabiree -may Allaah protect him- seeking a fatwa about an issue. And the Sheikh (Al-Jabiree) was busy, so he asked our brother, “Where are you from?” He said, “From Al-Jubail.” So the Shaykh (Al-Jabiree) said, “With you is Muhammad Ibn Ramzan, so call him and ask him.”

You can listen to the point by point at the below Youtube playlist

Visit : Book Study Resources of Sharhu Sunnah – Imam Barbaharee

Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

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Al Aqeedatut Tahawiyyah, written Imaam Abu Ja’far At Tahaawee (died 321AH)  is a core book of aqeedah (creed and belief).

Lessons are  based upon Shaykh Saalih Fawzaan’s Explanation,translated by Abu Talhah Dawood Burbank rahimahullaah. The translator presents additional points from Shaykh al Albaani’s comments on Ibn Abil ‘Izz’s explanation too. The 63 Mp3 lessons are about an hour long each. This  translation is characterised by the precision that Abu Talhah became renowned for in all his translations.

Audios uploaded with the Permission of Abu Talha rahimahullaah

Aqeedat-ut-Tahaawiyyah – 01 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 02 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 03 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 04 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 05 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 06 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 07 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 08 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 09 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 10 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 11 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 12 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 13 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 14 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 15 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 16 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 17 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 18 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 19 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 20 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 21 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 22 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 23 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 24 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 25 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 26 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 27 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 28 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 29 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 30 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 31 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 32 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 33 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 33b – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 34 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 35 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 36 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 37 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 38 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 39 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 40 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 41 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 42 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 43 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 44 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 45 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 46 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 47 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 48 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 48b – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 49 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 50 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 51 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 52 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 53 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 54 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 55 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 55b – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 56 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 57 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 58 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 59 – Abu Talhah Dawood Burbank
Aqeedat-ut-Tahaawiyyah – 60 – Abu Talhah Dawood Burbank

Transcripts : First 30 available out of 63 Lessons

Lesson 01 – Lesson 02 – Lesson 03 –Lesson 04 – Lesson 05
Lesson 06 – Lesson 07 – Lesson 08 – Lesson 09 – Lesson 10
Lesson 11 – Lesson 12 – Lesson 13 – Lesson 14 – Lesson 15
Lesson 16 – Lesson 17 – Lesson 18 – Lesson 19 – Lesson 20
Lesson 21 – Lesson 22 – Lesson 23 – Lesson 24 – Lesson 25
Lesson 26 – Lesson 27 – Lesson 28 – Lesson 29 – Lesson 30

Posted with Permission from late Abu Talha Dawud Burbank rahimahullaah
Audio and Transcripts Courtesy: ittibaa.com

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

 

Aqeeda Tahaawiyyah – Arabic Matn (Text) & Audio

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Arabic Matn of Aqeedah Tahawiyyah (Doc)

Al-‘Aqeedatut -Tahaawiyyah – English Text – Dawud Burbank

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Translated by Abu Talhah Dawud Burbank (rahimahullaah)

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Al-‘Aqeedatut -Tahaawiyyah – English Text – Dawud Burbank [PDF]

Read the Text (Posted from above PDF):

The great scholar, Hujjatul- Islaam, Aboo Ja’far al- Waraaq at-Tahaawee, in Egypt, may Allaah have mercy upon him, said:

1. This is a mention of an explanation of the ‘Aqeedah (Creed and Belief), of the Ahul-Sunnah walJamaa’ah upon the way of the jurists of the Religion: Aboo Haneefah an-Nu’maan ibn Thaabit al-Koofee, and Aboo Yoosuf Ya’qoob ibn Ibraaheem al-Ansaaree, and Aboo ‘Abdillaah Muhammad ibn al-Hasan ash-Shaybaanee- may Allaah be pleased withthem all, and what they held as their Creed from the fundamentals of the Religion and what they held asReligion in obedience to the Lord of the creation.

2. We say with regard to Tawheed of Allaah, holding as our Creed and Belief- due to the guidance to correctness granted by Allaah: that Allaah is One, having no partner.

3. And there is nothing like Him.

4. And nothing renders Him incapable;

5. And nothing besides Him has the right to be worshipped.

6. Ancient without any beginning, remaining forever without any end.*

7. He does not perish, nor pass away.

8. Nothing occurs except what He wills.

9. He is not reached by people’s conjecture nor can He be grasped by their understanding.

10. He does not resemble the creation.

11. Ever-Living, He does not die.

12. The Independent Sustainer of everything Who does not sleep.

13. Creator without any need. Provider without anydifficulty.

14. Giver of death without any fear.

15. The One who resurrects without any exertion.

16. He has always had His attributes from before His act of creation.

17. He was not increased in anything by their being brought into existence which was not already His attribute.

18. And just as He has always possessed His attributes,then likewise He will always possess them forever.

19. He did not acquire the name ‘al-Khaaliq’ (TheCreator) after the creation of the creation.

20. Nor did He acquire the name ‘al-Baaree’ (TheOriginator and Maker) after bringing forth the beings.

21. He possessed the meaning of ‘ruboobiyyah’(Lordship and Nurturing) even when there were no slaves under His Lordship, and the meaning of being the Creator even when there was no creation.

22. And just as He is the One who is the Giver of life to the dead – after He gives them life, then He deservedthis name before He gave life to them; likewise He deserved the name ‘The Creator’ (al- Khaaliq) before He created and produced them.

23. This is because He has full power and ability overeverything.

24. And everything is totally dependent upon Him.

25. And every affair is easy for Him.

26. He has no need of anything.

27.[Meaning: There is nothing like unto Him, and He is the All- Hearing, the All- Seeing.]

28. He created the creation whilst having full Knowledge (of them).

29. And He decreed fixed limits for them.

30. And He laid down fixed time-spans for them.

31. And nothing was hidden from Him before He created them.

32. And He knew whatever they were going to do, before He created them.

33. And He commanded them to obey Him, and He forbade them from disobeying Him.

34. And everything occurs in accordance with His pre- decree.

35. And His Will is enacted, not the will of His servants-except what He wills for them, so whatever He willed for them occurs, and whatever he did not will for them does not occur.

36. He guides whoever He wishes, and protects and keeps safe as a favour (fadl) upon them; and He misguides whoever He wishes, and humiliates,1 and puts to trial from (His) Justice (‘adl).

37. All of them vary within His Will (Mashee.ah), between His Favour and His Justice.

38. He is Supreme and Exalted – High above having any opposites or rivals.

39. None can repel His Decree and none can delay His Judgement and none can overcome His commands.

40. We have Eemaan in all of that, and we are certain that everything comes from Him.

41. And that Muhammad ( صلى الله عليه وسلم) is His chosen slave, His selected Prophet and HisMessenger with whom He is pleased.

42. He is the last of the Prophets; the Imaam (leader) of those who have taqwaa (those who are dutiful toAllaah); the chief of the Messengers; and thebeloved one of the Lord of the whole creation.

43. And every claim to Prophethood after him is erroneous, and is baseless futile desires.

44. He is the one sent to the whole of the jinn and to allof mankind; with the Truth and the Guidance, and with light and radiance.

45. And that the Qur.aan is the Speech of Allaah.

46. It originated from Him as something spoken, without us knowing how; and He sent it down to His Messenger as Revelation.

47. And the Believers attest to it as being the truth upon that basis.

48. They have certainty that it is the Speech of Allaah – the Most High – in reality.

49. It is not something created such as the speech of mankind.

50. So whoever hears it and claims it is the speech of a human, then he has committed Unbelief.

51. So Allaah has blamed and criticised such a person and has threatened him with Hell-Fire.

52. So since Allaah has threatened with Hell those who say :[Meaning: This is nothing but the word of a human being]: then we know and we have full certainty that it is the Speech of the Creator of mankind.

53. And it does not resemble the speech of humans.

54. And whoever describes Allaah with any human characteristic, then he has disbelieved.

55. So whoever comprehends this, will take it as a lesson. 56. And will be prevented from the like of the saying of the Unbelievers.

57. And he will know that He – with His attributes is not like mankind.

58. And Seeing (Allaah) by the people of Paradise istrue, without their encompassing Him and without us knowing how it will be.

59. Just as is stated by the Book of our Lord,[Meaning: Some faces on that day will be radiant, looking at their Lord.

60. And its explanation is as Allaah- the Most High-wanted and knew.

61. And every authentic hadeeth reported from the Messenger (صلى الله عليه وسلم) then it is just as he said.

62. And its meaning is as he intended.

63. We do not enter into that, interpreting it in accordance with our opinions, nor forming ideas based upon our desires.

64. For no one will be safe in his Religion except one who submits to Allaah – the Mighty and Majestic – and to His Messenger (صلى الله عليه وسلم).

65. And who refers whatever is unclear to him back to one who knows it.

66. And Islam will not be firmly established except upon the basis of unrestricted submission and surrender.

67. So whoever seeks after that which his knowledge hasbeen prevented from, and who is not satisfied regarding his understanding with submission, thenhis seeking will block him from pure and sincereTawheed and from clear awareness and from correct Eemaan.

68. So he will waver between Unbelief and Eemaan, and believing and denying, and affirmation and rejection.

69. He will be a person suffering from whisperings, lost, doubting, neither being a true Believer upon Eemaan, nor an outright rejecter and denier.

70. And Eemaan (true Faith) in (ar-Ru.yah) the fact that the people of the Abode of Peace and Security will see Allaah – will not be correct from those of them who takes it to be in accordance with his own mistaken idea, or who misinterprets it with his own understanding.

71. Since the correct interpretation of the seeing, and the correct interpretation of every meaning ascribed to Lordship is to leave interpreting it, and to adhere to submission.

72. And upon this rests the Religion of Islaam.

73. And whoever does not guard himself against negating and against likening the Creator to thecreation, then he will slip and go astray and will not attain the correct declaration of Allaah being free of imperfections.

74. Since our Lord – the Majestic and Most High – hasthe attributes of Unity and Oneness.

75. Having the attributes of Uniqueness, with no one from the creation sharing in the meaning of that.

76. And He is highly Exalted above limits and goals, and having parts and limbs and appendages.

77. He is not contained by the six directions, contrary to all of the living things.

78. The ‘Mi’raaj’ (the Ascent through the Heavens) is true and the Prophet – may Allaah extol him and his followers and grant him peace and security-wastaken on the Night- Journey (al-Israa.).

79. And he was taken bodily, whilst awake, up to the heavens.

80. Then to whatever higher places Allaah wished, and Allaah bestowed honour upon him with whatever He wished.

81. And He revealed to him what He revealed to him. [Meaning: The heart did not lie about what it saw.]

82. So may Allaah extol him and grant him peace and security in the Hereafter and in this life.

83. And the Lake (al-Hawd) with which Allaah – the Most High will honour him, as a relief from thirst for his Ummah – is true.

84. And Intercession (ash-Shafaa’ah), which has been stored up for them, is true, as is related in the narrations.

85. And the Covenant (al-Meethaaq) which Allaah – the Most High – took from Aadam and his descendants is true.

86. And Allaah – the Most High – has always known the number of those who will enter Paradise, and the number of those who will enter the Fire, altogether.So that the number will not be increased, nor will itbe decreased.

87. And the same applies to their deeds; He knew whatever they would do.

88. Everyone will have what he was created for made easy for him.

89. Deeds will be in accordance with their conclusions.

90. And the fortunate person is the one who is fortunate by the decree of Allaah; and the wretched person is the one who is wretched by the decree of Allaah.

91. And Pre-decree (al-Qadr) is fundamentally the secret of Allaah – the Most High – within His creation.

92. Knowledge of it is not acquired by any Angel drawn near, nor any Prophet sent.

93. Delving deeply into it and looking into that leads to frustration and disappointment and is a ladder to deprivation, and is the level of arrogance.

94. So beware of that: beware of looking into it, thinking about it, and entertaining whispered ideas about it.

95. Since Allaah – the Most High – concealed the knowledge of Pre-Decree (al-Qadr) from His creation.

96. And He forbade them from striving to attain it.

97. Just as He – the Most High said in His Book: Meaning: He can not be questioned about what He does, but they will be questioned.]

98. So whoever asks: why did He do (such and such) then he has rejected the Judgement of the Book.

99. And whoever rejects the Judgement of the Book is one of the Unbelievers.

100. So this is in summary what is required by one whose heart is enlightened, from the beloved servants (Awliyaa.) of Allaah – the Most High.

101. And it is the level of those firmly grounded in knowledge.

102. Because knowledge (al-‘Ilm) is of two kinds: knowledge which is present within the creation, and knowledge which is absent from the creation.

103. So denying the knowledge which is present is Unbelief, and claiming to have the knowledge which is absent is Unbelief.

104. And Eemaan (true Faith) is not established except through acceptance of the knowledge which is present, and leaving aside seeking the knowledge which is absent.

105. And we have Eemaan in the Preserved Tablet (al- Lawh), and in the Pen (al-Qalam), and in everything which has been inscribed in it.

106. So if the whole of the creation were to gather together regarding something which Allaah – theMost High – had written in it [i.e. in the PreservedTablet] that it was going to occur, and they tried to stop it from happening, then they would not be able to do that. And if they all gathered together concerning something which Allaah – the Most High – did not write in it, to try to make it happen – then they would not be able to do that.

107. The Pen has run dry having written down whatever will occur until the Day of Resurrection. Andwhatever the servant misses out on then it was never going to come to him, and whatever befalls him, then it was never going to miss him.

108. And it is upon the servant to know that Allaah had prior knowledge of everything that was going to occur in His creation.

109. So He decreed that precisely and firmly.

110. There is nothing to cancel it out; and there is no one from His creation- in His heavens or on His earth-who can rebut it, remove it, change it, reduce it oradd to it.

111. And that is from the essential fundamentals of Eemaan, and the fundamental principals ofknowledge and awareness (of Allaah).

112. And it is from the affirmation of the Tawheed of Allaah- the Most High- and His Lordship just as He- the Most Highsaid in His Book [Meaning: He created everything and gave it a predecreed measure.] And He the Most High said: [Meaning: And the Command of Allaah is a Decree determined.

113. So woe to the one who becomes an adversary to Allaah- the Most High- regarding Pre-Decree.

114. And who presents a diseased heart to delve into it.

115. In his attempt to uncover the Hidden and Unseen (al- Ghayb) he has attempted to uncover a secret which issecure.

116. And what he has said about it causes him to become a sinful and great liar.

117. And the Throne (al-’Arsh) and the Foot-stool (al- Kursee) are true.

118. And He has no need of the Throne or of whatever is beneath it.

119. He encompasses everything and is above it.

120. And He has rendered His creation incapable of encompassing (everything).

121. And we say with Eemaan (true Faith) testifying to the truth and with full submission, that Allaah took Ibraaheem as an especially beloved one (Khaleel), and Allaah spoke directly to Moosaa.

122. And we have Eemaan (true Faith) in the Angels and the Prophets.

123. And in the Books which were sent down to the Messengers, and we bear witness that they were upon the clear truth.

124. And we call those who pray towards our ‘Qiblah’ (direction of Prayer): Muslims and Believers (Mu.minoon).

125. As long as they acknowledge that which the Prophet came with, and as long as they believe him in whatever he said and informed of.*

126. And we do not enter into vain speech concerning Allaah, nor do we dispute regarding Allaah’s Religion.

127. And we do not dispute concerning the Qur.aan; and we bear witness that it is the Speech of the Lord of the whole of creation.

128. The ‘Trustworthy Spirit’ (ar-Roohul-Ameen) [i.e. Jibreel] descended with it and he taught it to the chief of the Messengers- may Allaah extol him and grant him peace and security, and his true followers.

129. And it is the Speech of Allaah the -Most High- nothing from the speech of the created beings equals it.

130. And we do not say that it is created, and we do not oppose the united body of the Muslims.

131. And we do not declare anyone from the people of the Qiblah to be Unbelievers because of a sin – as long as the person does not consider the sin to be lawful.

132. And we do not say: ‘When a person has Eemaan then it will not be harmed by any sin which he commits.’

133. And we have hope for the doers of good from amongst the Believers that He will pardon them and enter them into Paradise by His Mercy: but we do not feel certain about their being safe, nor do we bear witness of Paradise for them.

134. And we seek forgiveness for their evil-doers, and we fear for them, but we do not cause them to despair.

135. And feeling totally secure and totally despairing-both of these take a person outside the Religion of Islaam.

136. And the true path for the people of the Qiblah lies between these two.

137. And the servant does not exit from Eemaan except by denying that which entered him into it.*

138. And Eemaan (true Faith) is to affirm with the tongue,and to believe with the heart. **

139. Everything which is authentically from the Messenger (( صلى الله عليه وسلم) from the Legislation and the clear explanation is all true.

140. Eemaan is one entity, and its people regarding it are the same. **

141. And variation in excellence between them is by fear and dutifulness, and by opposing desires, and by adhering to what has most right.

142. And all of the Believers are ‘Awliyaa.’ of (Servants loved by) the Most Merciful; and those having themost honour with Allaah are the ones who are the most obedient, and those who most closely followthe Qur.aan.

143. And Eemaan is (to truly believe) inAllaah, His Angels, His Books, His Messengers and the Last Day, and in Pre- Decree (al-Qadr): that which is sweet from it and what is bitter, that is from Allaah the Most High.

144. and we are Believers in all of that.

145. We do not differentiate between any of His Messengers, and we believe all of them regarding what they came with.

146. And those guilty of major sins (Ahlul-Kabaa.ir) [from the Ummah of Muhammad { صلى الله عليه وسلم] will not remain forever in the Fire, if they die as people upon Tawheed;

147. Even if they did not repent- as long as they meet Allaah upon awareness, (as true Believers) – then they will be under His Wish and Will (Mashee.ah), and His Judgement: if He wishes He will forgive them and pardon them, by His Favour, just as He- the Mightyand Majestic – said in His Book:[Meaning: And He forgives whatever islesser than that for whomever He wishes], and if He wishes He will punish them in the Fire, by His Justice.

148. Then He will bring them out of it through His Mercy and through the Intercession of those who will intercede- from those who were obedient to Him.

149. Then He will send them to His Paradise.

150. And that is because Allaah- the Most High – is the Guardian of those who have awareness (ma’rifah) of Him, and He does not treat them in the two abodes like those who deny Him: those who fail to receive His Guidance, and do not attain His Guardianship.

151. Allaah! O Guardian of Islaam and its people! Make us firm upon Islaam until we meet You with it.

152. And we hold praying the Prayer behind everyrighteous or sinful person from the people of theQiblah, and upon whoever dies from them.

153. And we do not declare about anyone from them that he is going to be in the Paradise or that he is going to be in the Fire.

154. Nor do we accuse them of Kufr (Unbelief), Shirk or Nifaaq (Hypocrisy) as long as nothing from that appears from them.

155. And we leave their hidden secrets to Allaah – theMost High.

156. And we do not hold using the sword against anyone from the Ummah of Muhammad ( صلى الله عليه وسلم), except upon those whom it becomes obligatory to use it upon.

157. And we do not hold rebelling against our rulers and those in authority over our affairs.

158. Even if they oppress.

159. And we do not make supplication against them.

160. And we do not take our hand away from obedience to them.

161. And we hold that obedience to them is a part of obedience to Allaah-the Mighty and Majestic-and an obligation, as long as they do not command with something sinful.

162. And we make supplication for them that they be rectified and kept secure.

163. And we follow the Sunnah and the ‘Jamaa’ah’ (the united body upon the truth), and we avoid separation, disputation and splitting.

164. And we love the people of justice and trustworthiness, and we have hatred for the people of injustice and treachery.

165. And we say: ‘Allaah knows best’ regarding whatever is unclear to us.

166. And we hold wiping (al-mash) upon leather socks -on journeys or in residence, as occurs in the narrations.

167. And the Hajj and Jihaad continue along with those in authority over the Muslims: those (leaders) who are righteous and those who are sinners, until the establishment of the Hour; nothing abolishes it or cancels it.

168. And we have Eemaan in the (Angels who are) noble scribes (al-Kiraamul-Kaatibeen), since Allaah has appointed them as guardians over us.

169. And we have Eemaan in the Angel of death(Malakul- Mawt), who is entrusted with taking the souls of the people.

170. And in the punishment of the grave for those who are deserving of it; and in Munkar and Nakeer questioning each person in his grave about his Lord, his Religion, and his Prophet – as occurs in the narrations from Allaah’s Messenger (صلى الله عليه وسلم) and from the Companions – may Allaah be pleased with them.

171. And the grave will either be a garden from the gardens of Paradise, or a pit from the pits of the Fire.

172. And we have Eemaan in the Resurrection (al-Ba’th), and in the recompensing for deeds on the Day ofResurrection; and in the presentation of deeds and in the Reckoning, and in the reading of the records; and in the reward and punishment; and in theBridge (as-Siraat) and in the Balance (al-Meezaan).

173. And the Paradise and the Fire are both already created; they will never finish or pass away.

174. And that Allaah- the Most High- created Paradise and the Fire before the rest of creation, and He created inhabitants for both of them.

175. So whoever He wishes from them will go toParadise, through His Favour (Fadl); and whoever He wishes from them will go to the Fire, from HisJustice (‘Adl).

176. And everyone will act in accordance with what has been decreed for him and is going towards the destination he was created for.

177. And good and evil are predecreed for the servants.

178. And the ability which is necessary for an action to be carried out with regard to the like of ‘tawfeeq’ (Allaah’s guiding to it and granting it), which is such that it is not permissible to ascribe it to the created being – then this comes along with the action. As for the capability from the aspect of health, capacity, power, and soundness of limbs, then this is present before the action and the address (in the Legislation) relates to this, and it is just as He – the Most High- said: [Meaning: Allaah does not burden a soul except with what it can bear.]

179. And the actions of the servants are created by Allaah, and earned by the servants.

180. And Allaah – the Most High- did not burden them except with what they are capable of.

181. And they are only capable of doing what they have been enjoined with.

182. And this is the explanation of ‘Laa hawla wa laaquwwata illaa billaah’ (There is no change and no power except with Allaah’s aid).We say: there is no manoeuvring for anyone, and no movement for anyone, and no moving away from disobedience to Allaah – except with the aid ofAllaah; and there is no power for anyone to establish obedience to Allaah, and to remain firm upon it,except by Allaah’s tawfeeq (His granting successful attainment ofthat).

183. And everything occurs with the Will (Mashee.ah) of Allaah – the Most High and His Knowledge, and His Ordainment and Pre-Decree.

184. His Will overcomes all wills.

185. And His Pre-Decree overcomes all efforts.

186. He does whatever He wishes and He is never unjust, [He is Pure and free of every evil and tribulation, and He is free and far removed from every deficiency and blemish.]

187. [Meaning]: He is not to be questioned about what He does, but rather they will be questioned.

188. And there is benefit for those who are dead in the living making supplication and their giving in charity.

189. And Allaah – the Most High-responds to supplications and fulfils their needs.

190. He owns and has mastery over everything, and nothing owns and has mastery over Him.

191. There is no independence from Allaah – the Most High – even for the blink of an eye.

192. And whoever thinks that he can do without Allaah for the blink of an eye has committed Unbelief, and has become from the people of destruction.

193. And Allaah becomes angry, and becomes pleased, but not like anyone from the creation.

194. And we love the Companions of Allaah’s Messenger (صلى الله عليه وسلم).

195. And we do not go beyond the due limits in love of any one of them.

196. And we do not disown and free ourselves from anyone of them.

197. And we hate whoever hates them,

198. And (we hate) whoever mentions them with other than good; and we do not mention them except with good.

199. And love of them is Religion (Deen), true-Faith(Eemaan), and goodness (Ihsaan); and hatred of them is Unbelief (Kufr), Hypocrisy (Nifaaq) and Transgression (Tughyaan).

200. And we affirm the Caliphate after Allaah’s Messenger ( صلى الله عليه وسلم): firstly for Aboo Bakr as-Siddeeq-radiyallaahu `anhu-, affirming his excellence and precedence over the whole of the Ummah; then for `Umar ibn al-Khattaabradiyallaahu `anhu-; then for `Uthmaan-radiyallaahu`anhu-; then for `Alee ibn Abee Taalib-radiyallaahu `anhu-; and they are the rightly guided Caliphs (al-Khulafaa. ur- Raashideen), and the rightly guided Imaams.

201. And the ten whom Allaah’s Messenger ( صلى الله عليه وسلم) named and to whom he gave glad tidings of Paradise–we bear witness that they will be in Paradise, just as Allaah’s Messenger ( صلى الله عليه وسلم) bore witness, and his word is the truth; and they are: Aboo Bakr, `Umar, `Uthmaan, `Alee, Talhah, az-Zubayr, Sa`d, Sa`eed, ` Abdur-Rahmaan ibn `Awf, and Aboo `Ubaydah ibnal- Jarraah – and he is the eminently trustworthy one of thisUmmah – radiyallaahu `anhum ajma`een- (mayAllaah be pleased with them all.)

202. And whoever speaks well of the Companions of Allaah’s Messenger ( صلى الله عليه وسلم), and his wives who were pure and free of having any stain upon their honour, and his offspring who were untainted and free of every impurity, then he is free of Hypocrisy.

203. And the early scholars from the Salaf (the earlypredecessors), and the Taabi`een (successors) who came after them: the people upon good and the narrations, and the people of Fiqh and discernment; are not to be mentioned except with fine words; and whoever speaks ill of them then he is not upon the correct path.

204. And we do not declare any of the ‘Awliyaa.’ (the beloved and obedient servants of Allaah) to be superior to any of the Prophets- `alaihimus-Salaam- and we say: a single Prophet is superior to all of the `Awliyaa.

205. And we believe in what is reported from their miracles (karaamaat), and in the narrations about them which are authentically related by the reliable narrators.

206. And we have Eemaan in the Signs of the Hour: such as the emergence of the Dajjaal,

207. And the descent of `Eesaa ibn Maryam- `alaihis-Salaamfrom heaven.

208. And we have Eemaan in the rising of the sun from where it sets.

209. And in the emergence of the beast of the earth (Daabbatul- Ard) from its place.

210. And we do not accept as true the saying of a fortune teller (kaahin) or a diviner (‘arraaf).

211. Nor anyone who claims anything which goes against the Book, the Sunnah, and the consensus (ijmaa`) of the Ummah.

212. And we hold that the united body upon the truth (al- Jamaa’ah) is what is true and correct, and that separation is deviation and punishment.

213. And the Religion of Allaah upon the earth and in the heavens is one, and it is the Religion of Islaam.

214. He – the Most High – said: [Meaning: The Religion with Allaah is Islaam], and He – the Most High- said :[Meaning: And I am pleased for you with Islaam asyourReligion].

215. And it lies between extremism and falling short,

216. And between ‘tashbeeh’ (likening the creation to the Creator) and ‘ta`teel’ (negating Allaah’s attributes)

217. And between fatalism (al-jabr) and denying Pre-Decree.

218. And between feeling secure and despairing.

219. So this is our Religion and our creed and belief,outwardly and inwardly; and we free ourselves before Allaah of everyone who opposes what we have mentioned and made clear.

220. And we ask Allaah- the Most High – to make us firm upon Eemaan (true Faith) – and to conclude our lives with it.

221. And that He keeps us safe from the variant heretic ideas and the opinions which cause separation.

222. And the corrupt sects

223. like the Mushabbihah,

224. and the Mu’tazilah,

225. And the Jahmiyyah and the Jabariyyah.

226. And theQadariyyah

227. And from those who go against the Sunnah and the Jamaa`ah and ally themselves with misguidance.

228. And we are free of them, and we hold them to be misguided and corrupt, and preservation and guidance to what is correct is granted by Allaah.

Footnotes:
1 This would probably be better translated as ‘abandons’ or ‘forsakes’ (jazaakillaahukhairan to the sister who pointed this out).

Translated by Abu Talhah Dawud Burbank (rahimahullaah)

* Points requiring correction or clarification [see the explanation of Shaikh al-Fawzaan.]

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نَوَاقِـضُ الإِسْلَامِ

لِإِمَامِ الدَّعْوَةِ الشَّيْخِ

مُحَمَّدِ بْنِ عَبْدِ الوَهَّابِ بْنِ سُلَيْمَانِ التَّمِيمِيِّ

بِسْمِ اللهِ الرَّحْمَانِ الرَّحِيمِ

اعْلَمْ أَنَّ نَوَاقِضَ الإِسْلَامِ عَشَرَةُ نَوَاقِض :

الأَوَّلُ :
الشِّرْكُ فِي عِبَادَةِ اللهِ، قَالَ تَعَالَى: ﴿ إِنَّ اللَّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء ﴾[1] وَقَالَ تَعَالَى: ﴿ إِنَّهُ مَن يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ ﴾[2] وَمِنْهُ الذَّبْحُ لِغَيْرِ اللهِ، كَمَنْ يَذْبَحُ لِلْجِنِّ أَوْ لِلْقَبْرِ.

الثَّانِي :
مَنْ جَعَلَ بَيْنَهُ وَبَيْنَ اللهِ وَسَائِطَ يَدْعُوهُمْ وَيسْأَلُهُمْ الشَّفَاعَةَ، وَيَتَوَكَّلُ عَلَيْهِمْ كَفَرَ إِجْمَاعًا.

الثَّالِثُ :
مَنْ لَمْ يُكَفِّرْ المُشْرِكِينَ أَوْ شَكَّ فِي كُفْرِهِمْ، أَوْ صَحَّحَ مَذْهَبَهُم،ْ كَفَرَ.

الرَّابِعُ :
مَنْ اعْتَقَدَ أَنَّ غَيْرَ هَدْي النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَم أَكْمَلُ مِنْ هَدْيِهِ وَأَنَّ حُكْمَ غَيْرِهِ أَحْسَنُ مِنْ حُكْمِهِ كَالذِينَ يُفَضِّلُونَ حُكْمَ الطَّوَاغِيتِ عَلَى حُكْمِهِ فَهُوَ كَافِرٌ.

الخَامِسُ :
مَنْ أَبْغَضَ شَيْئًا مِمَّا جَاءَ بِهِ الرَّسُولُ صَلَّى اللهُ عَلَيْهِ وَسَلَم – وَلَوْ عَمِلَ بِهِ -، كَفَرَ.
السَّادِسُ :

مَنِ اسْتَهْزَأَ بِشَيْءٍ مِنْ دِينِ الرَّسُولِ صَلَّى اللهُ عَلَيْهِ وَسَلَم، أَوْ ثَوَابَ اللهِ، أَوْ عِقَابِهِ، كَفَرَ، وَالدَلِيلُ قَوْلُهُ تَعَالَى: ﴿ وَلَئِن سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ قُلْ أَبِاللَّهِ وَآيَاتِهِ وَرَسُولِهِ كُنتُمْ تَسْتَهْزِؤُونَ * لاَ تَعْتَذِرُواْ قَدْ كَفَرْتُم بَعْدَ إِيمَانِكُمْ إِن نَّعْفُ عَن طَائِفَةٍ مِّنكُمْ نُعَذِّبْ طَائِفَةً بِأَنَّهُمْ كَانُواْ مُجْرِمِينَ ﴾[3]

السَّابِعُ :
السِّحْرُ – وَمِنْهُ: الصَّرْفُ وَالعَطْفُ-، فَمَنْ فَعَلَهُ أَوْ رَضِيَ بِهِ كَفَرَ، وَالدَلِيلُ قَوْلُهُ تَعَالَى: ﴿ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولاَ إِنَّمَا نَحْنُ فِتْنَةٌ فَلاَ تَكْفُرْ﴾[4]

الثَّامِنُ :
مُظَاهَرَةُ المُشْرِكِينَ وَمُعَاوَنَتُهُمْ عَلَى المُسْلِمِينَ وَالدَلِيلُ قَوْلُهُ تَعَالَى: ﴿ وَمَن يَتَوَلَّهُم مِّنكُمْ فَإِنَّهُ مِنْهُمْ إِنَّ اللَّهَ لاَ يَهْدِي الْقَوْمَ الظَّالِمِين﴾[5].

التَّاسِعُ :
مَنْ اعْتَقَدَ أَنَّ بَعْضَ النَّاسِ يَسَعُهُ الخُرُوجُ عَنْ شَرِيعَةِ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَم كَمَا وَسِعَ الخَضِرُ الخُرُوجَ عَنْ شَرِيعَةِ مُوسَى عَلَيهِ السَّلَامُ، فَهُوَ كَافِرٌ .

العَاشِرُ:
الإِعْرَاضُ عَنْ دِينِ اللهِ تَعَالَى لَا يَتَعَلَّمُـهُ وَلَا يَعْمَـلُ بِهِ، وَالدَلِيلُ قَوْلُهُ تَعَالَى: ﴿ وَمَنْ أَظْلَمُ مِمَّن ذُكِّرَ بِآيَاتِ رَبِّهِ ثُمَّ أَعْرَضَ عَنْهَا إِنَّا مِنَ الْمُجْرِمِينَ مُنتَقِمُونَ ﴾[6].
وَلَا فَرْقَ فِي جَمِيعِ هَذِهِ النَّوَاقِضِ بَيْنَ الهَازِلِ وَالجَادِّ وَالخَائِفِ إِلَّا المُكْرَهِ.

وَكُلُّهَا مِنْ أَعْظَمِ مَا يَكُونُ خَطَرًا، وَأَكْثَرِ مَا يَكُونُ وُقُوعًا، فَيَنْبَغِي لِلْمُسْلِمِ أَنْ يَحْذَرَهَا وَيَخَافَ مِنْهَا عَلَى نَفْسِهِ.

نَعُوذُ بِاللهِ مِنْ مُوجِبَاتِ غَضَبِهِ، وَأَلِيمِ عِقَابِهِ.

وَصَلَّى اللهُ عَلَى خَيْرِ خَلْقِهِ مُحَمَّدٍ، وَعَلَى آلِهِ وَصَحْبِهِ وَسَلَّمَ .

Footnotes:

[1] [النساء: 48]

[2]  [المائدة: 72]

[3] [التوبة: 65، 66]

[4]  [البقرة: 102]

[5]  [المائدة: 51]

[6] [السجدة:22]

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English Translation of the Text

(Translated by al-ibaanah publihers)

THE FIRST NULLIFIER

Know that the Nullifiers of Islaam are ten.

First: Shirk (associating partners) in the worship of Allaah. Allaah says:

“Verily, Allaah does not forgive that partners be associated with Him in worship (i.e. Shirk), but He forgives what is less than that to whom He wills.” [Surah An-Nisaa: 116]

And He says: “Verily, the one who mixes partners in worship with Allaah (Shirk), then Paradise has been made forbidden for him and his final abode will be the Hellfire. And the wrongdoers will not have any helpers (in Hell).” [Surah Al-Maa’idah: 72]

What falls into this is performing sacrifices to someone other than Allaah, such as the person who offers a sacrifice to the Jinn or to a grave.

THE SECOND NULLIFIER

Second: Whoever places intermediaries between himself and Allaah, calling unto them and asking intercession from them, and seeking reliance in them, has committed disbelief according to the unanimous agreement (Ijmaa’).

THE THIRD NULLIFIER

Third: Whoever does not hold the polytheists to be disbelievers, or has doubts about their disbelief or considers their ways and beliefs to be correct, has committed disbelief.

THE FOURTH NULLIFIER

Fourth: Whoever believes that some guidance other than that of the Prophet’s (sallAllaahu ‘alayhi wa sallam) is more complete than his guidance and that someone else’s judgement is better than his judgement, such as the one who prefers the judgement of the Tawaagheet (pl. of Taaghoot; false deities/religions) over his judgement, then he is a disbeliever.

THE FIFTH NULLIFIER

Fifth: Whoever hates something that the Messenger came with, even though he may act on it, has disbelieved.

THE SIXTH NULLIFIER

Sixth: Whoever mocks or ridicules any part of the Messenger’s Religion or its rewards or punishments has committed an act of disbelief. The proof for this is Allaah’s statement:

“Say: ‘Was it Allaah and His verses and His Messenger that you were mocking? Make no excuses, you have disbelieved after having had faith.” [Surah At-Tawbah: 65-66]

THE SEVENTH NULLIFIER

Seventh: Sorcery, which includes magic spells that cause a person to hate something he seeks after (sarf) or love something he doesn’t seek after (‘atf). So whoever performs it or is pleased with it being done, has committed disbelief. The proof for this is Allaah’s statement:

“And neither of these two (angels) would teach anyone until they had first said to them: ‘We are only a trial (for the people), so do not commit disbelief.’” [Surah AlBaqarah: 102]

THE EIGHTH NULLIFIER

Eighth: Supporting and assisting the polytheists against the Muslims. The proof for this is Allaah’s statement:

“And whoever amongst you takes them (i.e. the disbelievers) as allies and protectors then he is indeed from among them. Verily, Allaah does not guide a wrong-doing people.” [Surah Al-Maa’idah: 51]

THE NINTH NULLIFIER

Ninth: Whoever believes that it is permitted for some people to be free of (implementing) the Sharee’ah (revealed laws) of Muhammad (i.e. Islaam), just as it was permitted for Al-Khidr to be free from the Sharee’ah of Moosaa, then he is a disbeliever.

THE TENTH NULLIFIER

Tenth: Turning away from Allaah’s Religion, not learning it or implementing it (is an act of disbelief). The proof for this is Allaah’s saying:

“And who does more wrong than he who is reminded of the ayaat (signs/verses) of his Lord, then turns away from them. Verily, We shall extract retribution from the criminals.” [Surah As-Sajdah: 22]

There is no difference, with regard to (committing any of) these nullifiers, between the one who jokes, the one who is serious or the one who does so out of fear. However, the one who commits them due to being coerced (is excused). All of these (ten) matters are from the gravest in danger and from those that most often occur. So the Muslim must beware of them and fear from these acts befalling him. We seek refuge in Allaah from those things that bring about His Anger and painful Punishment. May the peace and blessing be on the best of His creatures, Muhammad (sallAllaahu ‘alayhi wa sallam).

Aqeedatul Wasiteeyah – Arabic Audio Text

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Usool Thalatha (The Three Principles) – Arabic Matn (Text & Audio)

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