Ruling on the Call for Rapprochement between Religions (Islam – Christianity – Judaism) – alifta

Ruling on the Call for Rapprochement between Religions (Islam – Christianity – Judaism) – Alifta

by AbdurRahman.org

The second question of Fatwa no. 7807

Q 2: Is the call for rapprochement between religions (Islam – Christianity – Judaism) a legitimate one? Is it permissible for a Muslim believer to support it? I heard that this is done by some scholars in Al-Az-har and other Islamic institutions. Is the call for rapprochement between Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) and the Shiites, Druze, Al-Isma`iliyyah, Al-Nusayriyyah and such sects useful for Muslims? Is reconciliation between them possible, although all of these sects entail Shirk (associating others with Allah in His Divinity or worship), offense to the Messenger of Allah (peace be upon him), and hostility towards Islam and Ahl-ul-Sunnah wal-Jama`ah? Is this rapprochement permissible according to Shari`ah?

A: First: the roots of Iman (faith) which Allah has revealed to His Messengers in the Holy Books: Tawrah (Torah), Injil (Gospel), Zabur (Psalms), and the Qur’an; and which the Messengers Ibrahim (Abraham), Musa (Moses), ‘Isa (Jesus), and other Messengers (peace be upon them) called to, are all the same. The former ones of them told the latter about them; and the latter confirmed what the former said, even if they differed in the branches, each according to the circumstances of their own era and the benefit of the people at their time. This is the wisdom and mercy of Allah, as He says, The Messenger (Muhammad صلى الله عليه وسلم) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His Angels, His Books, and His Messengers. (They say), “We make no distinction between one another of His Messengers” – and they say, “We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).” (Surah Al-Baqarah, 2: 285).

Allah also says, And those who believe in Allâh and His Messengers and make no distinction between any of them (Messengers), We shall give them their rewards; and Allâh is Ever Oft-Forgiving, Most Merciful. (Surah Al-Nisa’, 4: 152).

Allah also says, And (remember) when Allâh took the Covenant of the Prophets, saying: “Take whatever I gave you from the Book and Hikmah (understanding of the Laws of Allâh), and afterwards there will come to you a Messenger (Muhammad صلى الله عليه وسلم) confirming what is with you; you must, then, believe in him and help him.”

Allâh said: “Do you agree (to it) and will you take up My Covenant (which I conclude with you)?” They said: “We agree.” He said: “Then bear witness; and I am with you among the witnesses (for this).”Then whoever turns away after this, they are the Fâsiqûn (rebellious: those who turn away from Allâh’s Obedience). Do they seek other than the religion of Allâh (the true Islâmic Monotheism – worshipping none but Allâh Alone), while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned.” (Surah Al-‘Imran, 3: 81-83).

Allah also says, Say (O Muhammad صلى الله عليه وسلم): “We believe in Allâh and in what has been sent down to us, and what was sent down to Ibrâhîm (Abraham), Ismâ‘îl (Ishmael), Ishâq (Isaac), Ya‘qûb (Jacob) and Al-Asbât [the offspring of the twelve sons of Ya‘qûb (Jacob)] and what was given to Mûsâ (Moses), ‘Isâ (Jesus) and the Prophets from their Lord. We make no distinction between one another among them and to Him (Allâh) we have submitted (in Islâm).” And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers.” (Surah Al-‘Imran, 3: 84-85).

After mentioning Ibrahim’s call for Tawhid (monotheism) and the Messengers who were contemporary with him, Allah says, They are those whom We gave the Book, Al-Hukm (understanding of the religious laws), and Prophethood. But if these disbelieve therein (the Book, Al-Hukm and Prophethood), then, indeed We have entrusted it to a people (such as the Companions of Prophet Muhammad صلى الله عليه وسلم) who are not disbelievers therein. They are those whom Allâh had guided. So follow their guidance. Say: “No reward I ask of you for this (the Qur’ân). It is only a reminder for the ‘Alamîn (mankind and jinn).” (Surah Al-An’am, 6: 89-90).

Allah also says, Verily, among mankind who have the best claim to Ibrâhîm (Abraham) are those who followed him, and this Prophet (Muhammad صلى الله عليه وسلم) and those who have believed (Muslims). And Allâh is the Walî (Protector and Helper) of the believers.” (Surah Al-‘Imran, 3: 68).

Allah also says, Then, We have sent the revelation to you (O Muhammad صلى الله عليه و سلم saying): “Follow the religion of Ibrâhîm (Abraham) Hanif (Islâmic Monotheism – to worship none but Allâh) and he was not of the Mushrikûn (polytheists, idolaters and disbelievers). (Surah Al-Nahl, 16: 123).

He also says, And (remember) when ‘Isâ (Jesus), son of Maryam (Mary), said: “O Children of Israel! I am the Messenger of Allâh unto you, confirming the Taurât [(Torah) which came] before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad. (Surah Al-Saff, 61: 6).

He also says, And We have sent down to you (O Muhammad صلى الله عليه وسلم) the Book (this Qur’ân) in truth, confirming the Scripture that came before it and Muhaymin (trustworthy in highness and a witness) over it (old Scriptures). So judge among them by what Allâh has revealed, and follow not their vain desires, diverging away from the truth that has come to you. To each among you, We have prescribed a law and a clear way.(Surah Al-Ma’idah, 5: 48).

It is authentically reported that the Prophet (peace be upon him) said, I am the nearest of all the people to ‘Isa ibn Maryam (Jesus, son of Mary) in this world and in the hereafter. All the prophets are paternal brothers; they have different mothers, but their religion is the same. Narrated by Al-Bukhari.

Second, The Jews and the Christians changed the words from their (right) places and carried out commands other than those given to them. Thus, they changed the principles of their religions and the rulings of Allah, such as the claim made by the Jews that ‘Uzayr is the son of Allah. They claim that Allah got tired from creating the heavens, the earth, and what is in between in six days, so He rested on Saturday. They also claim that they crucified ‘Isa (peace be upon him) and killed him. They consider hunting on Saturday legal, while Allah prohibits them from doing so. They also abrogated the Had (prescribed penalty) of Zina (adultery) for a married person.

They said, Truly, Allâh is poor and we are rich! They also said, Allâh’s Hand is tied up (i.e. He does not give and spend of His Bounty). In addition to other verbal and practical distortions made on purpose in following their own desires. The Christians also claim that ‘Isa (peace be upon him) is the son of Allah, and that he is another God besides Allah. They believe the Jews in their claim that they crucified and killed him. Each of them (i.e. the Jews and the Christians) claim that they are the children of Allah and His loved ones. They disbelieve in Muhammad (peace be upon him) and envy him, although they are supposed to believe and support him, in addition to other aspects of disgrace and discrepancies among them. Allah has told us a lot of their lies and distortions of the creeds and legislations that were revealed to them. He exposed them, and replied to them in the Qur’an saying, Then woe to those who write the Book with their own hands and then say, “This is from Allâh,” to purchase with it a little price! Woe to them for what their hands have written and woe to them for that they earn thereby. And they (Jews) say, “The Fire (i.e. Hell-fire on the Day of Resurrection) shall not touch us but for a few numbered days.” Say (O Muhammad صلى الله عليه وسلم to them): “Have you taken a covenant from Allâh, so that Allâh will not break His Covenant? Or is it that you say of Allâh what you know not?” (Surah Al-Baqarah, 2: 79-80).

Allah also says, And they say, “None shall enter Paradise unless he be a Jew or a Christian.” These are their own desires. Say (O Muhammad صلى الله عليه وسلم), “Produce your proof if you are truthful.” (Surah Al-Baqarah, 2: 111).

Allah also says, And they say, “Be Jews or Christians, then you will be guided.” Say (to them O Muhammad صلى الله عليه وسلم), “Nay, (we follow) only the religion of Ibrâhîm (Abraham), Hanîfa [Islâmic Monotheism, i.e. to worship none but Allâh (Alone)], and he was not of Al-Mushrikûn (those who worshipped others along with Allâh – see Surah al-Baqarah, 2: 105).”

Say (O Muslims), “We believe in Allâh and that which has been sent down to us and that which has been sent down to Ibrâhîm (Abraham), Ismâ‘îl (Ishmael), Ishâq (Isaac), Ya‘qûb (Jacob), and to Al-Asbât [the offspring of the twelve sons of Ya‘qûb (Jacob)], and that which has been given to Mûsâ (Moses) and ‘Isâ (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islâm).” (Surah Al-Baqarah, 2: 135-136).

Allah also says, And verily, among them is a party who distort the Book with their tongues (as they read), so that you may think it is from the Book, but it is not from the Book, and they say: “This is from Allâh,” but it is not from Allâh; and they speak a lie against Allâh while they know it. (Surah Al-‘Imran, 3: 78).

Allah also says, Because of their breaking the covenant, and of their rejecting the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of Allâh, and of their killing the Prophets unjustly, and because of their (Jews) disbelief and uttering against Maryam (Mary السلام عليهما) a grave false charge (that she has committed illegal sexual intercourse); And because of their saying (in boast), “We killed Messiah ‘Isâ (Jesus), son of Maryam (Mary), the Messenger of Allâh,” – but they killed him not, nor crucified him, but it appeared so to them [the resemblance of ‘Isâ (Jesus) was put over another man (and they killed that man)], and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not [i.e. ‘Isâ (Jesus), son of Maryam (Mary) عليهما السلام]: But Allâh raised him [‘Isâ (Jesus)] up (with his body and soul) unto Himself (and he عليه السلام is in the heavens). And Allâh is Ever All-Powerful, All-Wise. (Surah Al-Nisa’, 4: 155-158).

Allah also says, And (both) the Jews and the Christians say: “We are the children of Allâh and His loved ones.” Say: “Why then does He punish you for your sins?” Nay, you are but human beings of those He has created(Surah Al-Ma’idah, 5: 18).

Allah also says, And the Jews say: ‘Uzair (Ezra) is the son of Allâh, and the Christians say: Messiah is the son of Allâh. That is their saying with their mouths, resembling the saying of those who disbelieved aforetime. Allâh’s Curse be on them, how they are deluded away from the truth! They (Jews and Christians) took their rabbis and their monks to be their lords besides Allâh (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allâh), and (they also took as their Lord) Messiah, son of Maryam (Mary) (Surah Al-Tawbah, 9: 30-31). Allah also says, Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even after the truth (that Muhammad صلى الله عليه وسلم is Allâh’s Messenger) has become manifest unto them. (Surah Al-Baqarah, 2: 109).

There are countless examples of their distortion, contradictions, and disgrace. We only intend to mention some examples of their status as an answer to the question.

Third, according to what has been mentioned above, it is evident that the origin of religions legislated by Allah for the people is one, which needs no rapprochement. It is also evident that the Jews and the Christianshave distorted what was revealed to them from Allah, until their religions became false, Kufr (disbelief) and misguidance. Thus, Allah sent them His Messenger Muhammad (peace be upon him) as well as to all the nations so that he would reveal the truth that they had concealed, correct the ‘Aqidahs (creeds) and rulings they had distorted, and guide them to the right path.

Allah says, O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad صلى الله عليه وسلم) explaining to you much of that which you used to hide from the Scripture and pass over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allâh a light (Prophet Muhammad صلى الله عليه وسلم) and a plain Book (this Qur’ân). Wherewith Allâh guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to the Straight Way (Islâmic Monotheism). (Surah Al-Ma’idah, 5: 15-16).

He also says, O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad صلى الله عليه وسلم) making (things) clear unto you, after a break in (the series of) Messengers, lest you say: “There came unto us no bringer of glad tidings and no warner.” But now has come unto you a bringer of glad tidings and a warner. And Allâh is Able to do all things.(Surah Al-Ma’idah, 5: 19).

However, they turned away from him out of injustice and envy after knew the truth.

Allah says, Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even after the truth (that Muhammad صلى الله عليه وسلم is Allâh’s Messenger) has become manifest unto them. (Surah Al-Baqarah, 2: 109).

He also says, And when there came to them (the Jews), a Book (this Qur’ân) from Allâh confirming what is with them [the Taurât (Torah) and the Injeel (Gospel)], although aforetime they had invoked Allâh (for coming of Muhammad صلى الله عليه وسلم) in order to gain victory over those who disbelieved, then when there came to them that which they had recognised, they disbelieved in it. So let the Curse of Allâh be on the disbelievers. (Surah Al-Baqarah, 2: 89).

He also says, And when there came to them a Messenger from Allâh (i.e. Muhammad صلى الله عليه وسلم) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allâh behind their backs as if they did not know! (Surah Al-Baqarah, 2: 101).

He also says, Those who disbelieve from among the people of the Scripture (Jews and Christians) and Al-Mushrikûn, were not going to leave (their disbelief) until there came to them clear evidence. A Messenger (Muhammad صلى الله عليه وسلم) from Allâh, reciting (the Qur’ân) purified pages [purified from Al-Bâtil (falsehood)]. (Surah Al-Bayyinah, 98: 1-2).

How can a sane person who knows about their insistence on falsehood and their extreme injustice in spite of their knowledge, and out of envy and following desires, how can anyone hope for rapprochement between them and the true Muslims?

Allah says, Do you (faithful believers) covet that they will believe in your religion inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allâh [the Taurât (Torah)], then they used to change it knowingly after they understood it? (Surah Al-Baqarah, 2: 75).

He also says, Verily, We have sent you (O Muhammad صلى الله عليه وسلم) with the truth (Islâm), a bringer of glad tidings (for those who believe in what you brought, that they will enter Paradise) and a warner (for those who disbelieve in what you brought, that they will enter the Hell-fire). And you will not be asked about the dwellers of the blazing Fire. Never will the Jews nor the Christians be pleased with you (O Muhammad صلى الله عليه وسلم) till you follow their religion. Say: “Verily, the Guidance of Allâh (i.e. Islâmic Monotheism) that is the (only) Guidance. And if you (O Muhammad صلى الله عليه وسلم) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur’ân), then you would have against Allâh neither any Walî (protector or guardian) nor any helper. (Surah Al-Baqarah, 2: 119-120).

Allah also says, How shall Allâh guide a people who disbelieved after their belief and after they bore witness that the Messenger (Muhammad صلى الله عليه وسلم) is true and after clear proofs had come unto them? And Allâh guides not the people who are Zâlimûn (polytheists and wrong-doers). (Surah Al-‘Imran, 3: 86).

If they are not considered more evil and hostile to Allah and to the believers than Mushrikun (those who associate others with Allah in worship), they are at least equal to them. Allah says to His Messengers about the Mushrikun, So (O Muhammad صلى الله عليه وسلم) obey you not the deniers [(of Islâmic Monotheism – those who belie the Verses of Allâh), the Oneness of Allâh, and the Messengership of Muhammad صلى الله عليه وسلم] They wish that you should compromise (in religion out of courtesy) with them: so they (too) would compromise with you.(Surah Al-Qalam, 68: 8-9).

He also says, Say: (O Muhammad صلى الله عليه وسلم to these Mushrikûn and Kâfirûn): “O Al-Kafirûn (disbelievers in Allâh, in His Oneness, in His Angels, in His Books, in His Messengers, in the Day of Resurrection, and in Al-Qadar)! “I worship not that which you worship, “Nor will you worship that which I worship. “And I shall not worship that which you are worshipping. “Nor will you worship that which I worship. “To you be your religion, and to me my religion (Islâmic Monotheism).” (Surah Al-Kafirun, 109: 1-6).

A person who thinks of compromising between Islam, Christianity, and Judaism is like a person who tries to match two contradictory things; truth and falsehood; Kufr and Iman.

Fourth, if a person calls to declare a truce or a peace treaty between these sects in order to spare the blood of people, avoid wars, enable people to earn their living, maintain the earth, call to the truth, and guide people to justice, it will be a great and noble purpose. However, the truth should be protected, and this should not be done at the expense of Muslims. The participants may adulate the Mushrikun and give up some of the rulings ordained by Allah or some of their dignity. On the contrary, they should keep their self-respect and stick to the Qur’an and the Sunnah of their Prophet (peace be upon him), in obedience to the way of the Qur’an and following the Messenger (peace be upon him).

Allah says, But if they incline to peace, you also incline to it, and (put your) trust in Allâh. Verily, He is the All-Hearer, the All-Knower.(Surah Al-Anfal, 8: 61).

Allah also says, So be not weak and ask not for peace (from the enemies of Islâm) while you are having the upper hand. Allâh is with you, and He will never decrease the reward of your good deeds. (Surah Muhammad, 47: 35).

The Prophet (peace be upon him) applied this practically when he concluded a peace treaty with Quraysh in the year of Al-Hudaybiyah, with the Jews in Al-Madinah before the Battle of Al-Khandaq (the Trench) and the Battle of Khaybar, and with the Christians of Rome in the Battle of Tabuk. This had the greatest impact and the most wonderful results; peace spread, lives were saved, the truth prevailed in the world, people embraced Islam in crowds, and everyone began to work for the benefit of this world and the Hereafter. Thus, the result was prosperity, power, and the spread of Islam and peace.

History and reality are the strongest proof of this for the impartial and sane people who are free from fanaticism and sophistry. Therein is indeed a reminder for those who have a heart or listen heedfully. Allah is the One Who guides to the straight path. He is Sufficient for us, and He is the Best Disposer of affairs.

Fifth, Druze, Al-Nusayriyyah, Al-Isma`iliyyah and those who follow them such as Babists and Baha’is have manipulated the religious texts; legislated for themselves what Allah has not permitted for them; and imitated the Jews and the Christians in their distortions out of following the desire imitating the first leader of Fitnah (trial):`Abdullah ibn Sab’ Al-Himyary, the head of Ibtida’ (heresy), misguidance, and spreading conflict among the Muslims. His evil spread widely; many sects were deceived by him, so they turned to Kufr after having embraced Islam; and controversy spread among Muslims. Thus, the call for rapprochement between such sects and the Muslims is useless and futile, as they resemble the Jews and the Christians in their misguidance, Kufr, envy towards the Muslims and conspiring against them, even if their ways and intentions are different. Thus, they apply the same policy of the Jews and the Christians with the Muslims. For some reason, a group of Egyptian Azhari scholars attempted to make this rapprochement with the Iranian, Rafidi scholars of Qum after the Second World War.

Some of the sincere great scholars were deceived by this call, as their hearts were too pure and they were inexperienced in life. So, they issued a magazine called “Al-Taqrib”. However, the truth was uncovered soon after, and this call ended in failure. This is not strange, as the inclinations are different, the ideas are distinct, and the ‘Aqidahs are contrasting. There is no way to reconcile the contraries.

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

The Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman

`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Fatwas of the Permanent Committee>Group 1>Volume 2:

Al-`Aqidah (2)>Al-Wala’ wa Al-Bara’>Ruling on the call to rapprochement between religions

http://www.alifta.org/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=535&PageNo=1&BookID=7

The Difference between Obligatory Knowledge and Recommended Knowledge – Shaykh Muhammad Baazmool

The Difference between Obligatory Knowledge and Recommended Knowledge – Shaykh Muhammad Baazmool

AUTHOR: Shaikh Muhammad bin ‘Umar Baazmool

SOURCE: At-Ta’seel fee Talab-il-‘Ilm” (pg. 10-14)

PRODUCED BY: Al-Ibaanah.com

The First Foundation:

Seeking knowledge – which a Muslim needs in order to establish what is binding on him from worship of his Lord – is an obligation that is compulsory on him. As for what exceeds those limits, then acquiring knowledge of that falls under the collective obligations (fard kifaayah), and it is something recommended and extra for the student of knowledge.

The proof for this foundation is what has been reported from the Prophet (sallAllaahu ‘alayhi wa sallam) that he said: “Seeking knowledge is an obligation upon every Muslim.”

Another proof is the fact that this Religion is founded upon two basic principles, which are:

1. We don’t worship anyone except Allaah, and

2. We don’t perform worship except with what Allaah has legislated.

You cannot truly implement the worship of Allaah unless you first seek the necessary knowledge required for you to properly put into effect this worship that Allaah has made obligatory on you, and for which purpose He created you.

Elucidating this point further, Ishaaq bin Raahawaih said: “Seeking knowledge is obligatory, even though the report concerning it is not authentic. However, what it means is that the seeker of knowledge is required to acquire from it what he needs such as for (properly implementing) his ablution, his prayer, his Zakaat – if he has wealth, his Hajj and so on.”

He also said: “So whatever he is obligated to learn from that, then he need not ask the permission of his parents to go out and learn that. But as for what is in excess of that, he should not go out to acquire (knowledge of) that until he first gets permission to do that from his parents.” [1]

Ibn Taimiyyah, may Allaah have mercy on him, said: “Seeking religious knowledge is a collective obligation (fard kifaayah) except for that which is individually incumbent, such as every person seeking knowledge of what Allaah has ordered him to do and what Allaah has prohibited him to do, since this is an individual obligation.” [2]

This is one of the most important foundations, by which, the followers of Hadeeth are distinguished from those apart from them. It is due to this that the followers of innovation accuse the followers of Hadeeth by claiming that the highest objective of their speech is with regard to issues of purification, prayer and their likes!!

But in reality, this is not blameworthy, since it is with (knowledge) purification that you will have achieved the key to prayer.

The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “The key to prayer is purification. Its tahreem (commencement) is the takbeer (i.e. saying Allaahu Akbar) and its Tahleel (ending) is the tasleem (i.e. saying As-Salaam ‘Alaikum).” [3]

He (sallAllaahu ‘alayhi wa sallam) also said: “Islaam is built upon five (pillars): (1) The testimony 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) Paying the Zakaat; (4) Fasting in Ramadaan; and (5) the Pilgrimage (Hajj) to the Sacred House of Allaah for whoever is able to do it.” [4]

It is for this reason that the first thing a student of knowledge is advised to do is to strive to obtain the knowledge that is binding upon him first. This is why when Imaam Maalik was asked about seeking knowledge, he said: “All of it is good. However, look into what you need for (the transactions of) your day and night, and then seek (knowledge of) that.”

This is since you will not truly actualize the worship of Allaah until you first obtain knowledge of what Allaah has legislated for you in those matters (of worship). So once you obtain that knowledge, you will be aware of how to perform wudoo, how to pray, how to perform ghusl, how to give Zakaat – if you have wealth, how to perform the Pilgrimage (Hajj) – if you intend to perform it, the rules of marriage – if you intend to marry someone, the rules of divorce – if you intend to divorce someone, and so on.

This foundation consists of the following things:

1. The ruling of an obligation. This relates to a Muslim that is responsible for his actions. If he is young (i.e. under the age of puberty), then it is upon his parents to teach him the affairs of his Religion that he is in need of. This is since the Prophet (sallAllaahu ‘alayhi wa sallam) said: “All of you are shepherds and all of you are responsible as to his flock.” [5]

And Allaah says: “O you who believe! Save yourselves and your families from a Fire whose fuel is men and stones, over which are angels that are stern and severe – they do not disobey what Allaah has ordered them to do, and carry out what they are commanded.” [Surah At-Tahreem: 6]

Therefore, it is binding upon the Muslim father and the Muslim mother to teach their children what they are required to know from the matters of the Religion and from manners.

2. The student of knowledge must give precedence to acquiring knowledge of what is obligatory upon him to know over what is recommended for him to know. Preoccupying oneself with learning the recommended forms of knowledge whilst neglecting the obligatory forms of knowledge is one of the obstacles and impediments of seeking knowledge.

So, for example, you may find a person speaking about the intricate issues of the Language, on Grammar, Terminology, the Science of Eloquence and Principles, yet he is not able to properly perform ablution in the same manner as that of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), nor is he able to perform the prayer properly like the Prophet (sallAllaahu ‘alayhi wa sallam) used to pray…and so on and so forth!!

3. A seeker of knowledge should not oppose his parents by traveling abroad in search of knowledge that in his case is considered to be recommended. But in the case where that knowledge that he intends to travel abroad for is from the forms of knowledge that is binding upon him to know in order to worship Allaah during the night and day, then he may go ahead and travel, as was advised by Imaam Ishaaq in his previously mentioned statement: “So whatever he is obligated to learn from that, then he need not ask the permission of his parents to go out and learn that. But as for what is in excess of that, he should not go out to acquire (knowledge of) that until he first gets permission to do that from his parents.”

4. The supportive sciences, or what some scholars commonly call “The applied sciences”, such as the Arabic Language, the Science of Eloquence, the Science of Principles, Hadeeth Terminology, and the Sciences of the Qur’aan – a student of knowledge should acquire from these that which will enable him to actualize the primary objective, which is to properly worship Allaah – the reason for which we were created. And if this is not the case, then it falls under the realm of being from the extravagant forms of knowledge, and Allaah knows best.

So it is not required from a student of knowledge studying Grammar that he becomes like Seebawaih, nor from one studying the Arabic Language that he becomes like Al-Khaleel and Al-Azharee, nor from one studying the Science of Eloquence that he becomes like Al-Jirjaanee!! Rather, it is sufficient for him to only learn from all of that what he needs to properly understand the Book and the Sunnah and to implement what Allaah has obligated upon him from worship.

Footnotes:

[1] Jaami’ Bayaan al-‘Ilmi wa Fadlihi (1/9)

[2] Majmoo’-ul-Fataawaa (28/80)

[3] This is from the narration of ‘Alee (radyAllaahu ‘anhu). It was reported by Abu Dawood in his Sunan: Book of Purification: Chapter: The Obligation of Ablution (no. 61); At-Tirmidhee in his Sunan: Book of Purification: Chapter: What has been reported about the Key to Prayer being the Purification (no. 3); and Ibn Maajah in his Sunan: Book of Purification: Chapter: The Key to Prayer is the Purification (no. 27)

[4] This is from the narration of ‘Umar (radyAllaahu ‘anhu). It was reported by Al-Bukhaaree in his Saheeh: Book of Faith: Chapter: Islaam was built upon five things (no. 8); Muslim in his Saheeh: Book of Faith: Chapter: A Clarification of the Pillars of Islaam and its Great Foundations (no. 16)

[5] This hadeeth was reported by Al-Bukhaaree in several places in his Saheeh, such as the Book of Friday Prayer (no. 893), the Book of Leadership (no. 1829)

Published: April 2, 2006

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Laying the Foundations for Seeking Knowledge: Shaikh Muhammad Baazmool

Sincerity (Ikhlaas) – Shaykh Ahmad Fareed

Sincerity (Ikhlaas) – Shaykh Ahmad Fareed

Source: Tazkiyatun-Nufoos (pp.7-10)

Al-Istiqaamah Magazine, Issue No.4 – Jumâdal-Awwal 1417H / November 1996

Ikhlaas (purity and sincerity of intentions): It is the stripping (i.e. the purifying) of one’s intentions in order to draw closer to Allaah – the Mighty and Majestic – in all matters. It is also said that ikhlaas is intending to single out Allaah alone with acts of obedience. It has also been said that ikhlaas is to forget about the creation by constantly looking towards the Creator.

And ikhlaas (sincerity) is a condition for Allaah to accept those righteous actions that are done in accordance with the Sunnah (guidance) of Allaah’s Messenger (sallallaahu ‘alayhi wa sallam). So Allaah – the Most High – commanded us with His saying:

“And they have not been commanded except to worship Allaah alone, having ikhlaas (purity of intention) in their Religion and not setting-up partners with Allaah in the worship of Him.” [Soorah al-Bayyinah 38:5].

Abu Umaamah (radiallaahu ‘anhu) relates:

“Once a man came to Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) and said: What do you think about a person who joins us in the fighting only to seek fame and wealth? So Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) replied: “He receives nothing!” The man repeated the question three times, each time Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said: “He recieves nothing!” Then he said: “Indeed Allaah does not accept an action except if it is done with ikhlaas (i.e. purely for Allaah’s sake), seeking nothing but His Face.”2

Zayd ibn Thaabit (radiallaahu ‘anhu) relates:

“The Prophet (sallallaahu ‘alayhi wa sallam) said: “May Allaah brighten whosoever hears my words, memorises them and then conveys them to others. Many a carrier of knowledge does not understand it, and many a carrier of knowledge conveys it to one who has better understanding. There are three things which the heart of a Believer has no malice about: Ikhlaas for Allaah in one’s action; sincere advice to the Muslim leaders; and clinging to the Jamaa’ah.”3

The meaning of the above being that these three matters strengthen the heart. And that whosoever adopts them, then his heart will be purified from deceit, corruption and evil. And no servant can be free from Shaytaan except by having ikhlaas, as Allaah – the Mighty and Majestic -said:

“Except those of Your servants who have ikhlaas.” [Soorah Saad 38:83].

It has been related from one of the pious people that he said: “O my soul! Have ikhlaas and then you will be purified.” Thus, whenever any share of this world – in which the soul takes comfort and the heart inclines towards, either greatly or slightly – enters into our actions, then it marrs the purity and ruins the ikhlaas. For man becomes preoccupied with his portion of the world and becomes immersed in his desires; and very seldom are his action, or acts of worship, free from temporary objectives or desires of this kind. That is why it has been said: “Whosoever secures in his lifetime even a single moment of ikhlaas, seeking the Face of Allaah, he will be saved.” This is because ikhlaas is something very precious, and cleansing the heart from impurities is something difficult.

So ikhlaas is: Cleansing the heart from all impurities – whether large or small – such that the intention of drawing closer to Allaah is stripped of all other motives, except that. And this matter cannot be imagined, except from someone who truly loves Allaah; and who is so absorbed in thinking about the Aakhirah (Hereafter), that there remains no place in his heat for the love of this world to settle. The likes of such a person – even when he is eating, drinking or answering the call of nature – has ikhlaas in his actions and has correct intentions. However, whosoever is not like this, then the doors of ikhlaas will be closed to him – except in rare exceptions. Likewise, whosoever is overwhelmed with the love of Allaah and the love of the Hereafter, then the actions that he does will all be characterised with this ikhlaas. However, if the person’s soul is overwhelmed with this dunyaa (world), then the actions that he does will be characterised with this love, such that no act of worship – whether it be Pasting or Praying, or other than these – will be accepted from him, except in a few cases.

The cure for loving this world is to break these worldly desires that the soul has, curing-off the greed it has for this world and purifying it for the Hereafter. This will then become the overwhelming trait of the heart and with this state achieving ikhlaas will become much easier. For how many actions there are that a person does, thinking that they are done with true ikhlaas (sincerity), seeking only the Face of Allaah, but he is deluded, for he does not see the defects in them!

Thus it has been related about someone that he used to always pray in the first row of the mosque. One day he was delayed in coming to the Prayer, so he had to pray in the second row. Feeling embarrassed at praying in the second row, the man realised that the satisfaction and pleasure of the heart that he gained from praying in the first row was due to him seeing that the people used to admire him for it. This is a very fine and subtle point and actions are seldom safe from it. Indeed, very few are there who realise such subtleties – apart from those upon whom Allaah – the Most High – has blessed and helped. Rather, those who are negligent of such matters will see their good deeds appearing as evil ones on the Day of Resurrection, and they are the ones who are referred to in Allaah – the Most High’s – sayings:

“And there will become clear to them that which they were not expecting. For the evil of their deeds will become apparent to them.” [Soorah az-Zumar 39:47-48].

“Say: Shall We inform you about those who will lose most in respect to their actions? Those whose efforts have been wasted in the life of this world, whilst they thought that they were doing good actions.” [Soorah al- Kahf 18:103-104].



Some Sayings Concerning Ikhlaas
Ya’qoob (رحمه الله) said:

“A mukhlis (one who truly has ikhlaas) is someone who conceals his good actions, as he conceals his bad ones.”

As-Soosee (رحمه الله) said:

“True ikhlaas is not to see your ikhlaas. Indeed, whosoever identifies ikhlaas in his ikhlaas, then he is in need of having ikhlaas in his ikhlaas!” And what this indicates is to purify one’s actions from being amazed with oneself. Since whosoever considers his ikhlaas, being amazed with it, has fallen into great danger. For ikhlaas is to be pure and free from such dangers of being amazed with one’s own actions.”

Ayyoob (رحمه الله) said:

“Having Ikhlaas (sincerity for Allaah) in the intentions for any action, is much more harder than performing the action itself.”

One of the Salaf (Pious Predecessors) said:

“To have true ikhlaas even for a short time, is to be saved. However, ikhlaas is very rare.”

Suhayl (رحمه الله) was asked:

“What is the thing most difficult for the nafs (soul)? He replied: “To have ikhlaas, especially when the soul is not disposed towards it.”

Al-Fudayl ibn ‘Iyyaad (رحمه الله) said:

“Abandoning action for the sake of people, is to seek their admiration. To do an action for the sake of people is to commit Shirk (to associate in the worship of Allaah, others along with Allaah). Indeed ikhlaas is when Allaah saves you from both of these states.”

1. Tazkiyatun-Nufoos (pp.7-10).

2. Hasan: Related by an-Nasaa’ee (6/25). It was authenticated by al-Haafidh al-‘lraaqee in Takhreejul-lhyaa (4/28).

3. Saheeh: Related by Ahmad (4/80) and Ibn Maajah (no.230). It was authenticated by al-Albaanee in as-Saheehah (no.404).

Hoping in Allah’s Mercy – Shaykh Ahmad Farid

Hoping in Allah’s Mercy – Shaykh Ahmad Farid

Source: Tazkiyatun-Nufoos (pp.103-107) of Shaykh Ahmad Fareed.

RAJAA (HOPE) IN ALLAAH

Hope: it is the peaceful state of the heart which awaits what is dear to it. If the means – by which what the heart hopes for may come – are not present, then stupidity and foolishness would be a more accurate name for such a state. Similarly, if there is no doubt that what is being hoped for will definitely occur, then likewise, this state cannot be referred to as hope. For example, it would not be correct to say: I hope that the sun rises today. However, it would be correct to say: I hope that it rains today.

The Scholars who have studied matters pertaining to the heart have said: that this world is like land that is cultivated for its fruits in the Hereafter; and that the heart is like the earth; and that eemaan(faith) is like the seeds; and that acts of obedience are like ploughing and preparing the soil for planting, and digging channels in order to irrigate and bring water to it.

The heart which is in love with this world is like barren land, from which seeds cannot sprout. The Day of Judgement is like the day of harvest – and each person reaps what he sows. And no seed can sprout, except the seeds of eemaan, and eemaan very seldom benefits if the heart is corrupt and has bad qualities.

BETWEEN HOPE AND DELUSION

The example of a servants hope in Allaah’s mercy and forgiveness can be likened to the hope of a farmer: If the farmer searches for fertile soil, then sows it with good and healthy seeds, giving to the seeds what they need at the appropriate time, removing from around them the weeds and anything else that may hinder or ruin their growth, then he sits and waits for the Favour of Allaah – the Most High – with regards to Him keeping away violent storms and other harmful elements, until the seeds have fully ripened and grown – then this type of waiting and expectation can truly be described as hope. However, if the farmer sows the seeds in hard and barren soil, too high up for water to reach it, and he does nothing to care and protect the seed from harm, and then he sits and waits for a good harvest – then this waiting and expectation is not called hope, rather, such waiting is called foolishness and delusion!

So, the term hope only applies to waiting for what is dear or desired, after all the means – that will assist in realising this desire and are within the ability of the person – have been utilised. As for that which is not within the servants ability, then it is left to the favour of Allaah – the Most High – and He is the One who can prevent harmful matters, if He so wishes. So if the servant sows the seeds of eemaan, and waters them with acts of obedience to Allaah, and cleanses his heart from harmful qualities and traits, then waits for the favour of Allaah – the Most High – with regards being granted firmness upon this until death and an excellent end leading to His forgiveness – then such a wait can truly be called hope. Allaah – the Most High – said:

“Indeed those who believe and those who migrate and who make jihaad in the path of Allaah, they are the ones who have the hope of Allaah’s mercy. And indeed Allaah is Oft-Forgiving, Most-Merciful.” [Soorah al-Baqarah 2:218].

The meaning of this being that such people are truly worthy of hoping in Allaah’s mercy. And He did not intend only to particularise them with this, since others also can hope in Allaah’s mercy. However, He particularised them as being those who truly deserve to hope. So the one whose hope in Allaah’s mercy guides him to obedience and deters him from disobedience, his hope is true. And the one whose hope invites him to being immersed in sin and disobedience, is in delusion.

It is also necessary to know that truly hoping in something necessitates three things:

Firstly: Yearning for what one hopes.

Secondly: Fearing to miss gaining it.



Thirdly: Striving to achieve it.

If hope is not connected with any one of these matters, then it is mere wishful thinking, since hope is one thing, and wishful thinking something else. And every person who is hopeful, is also fearful, and whosoever traverses a path, makes haste when he fears that he may miss what he hopes for.

Abu Hurayrah (radiallaahu ‘anhu) relates that Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said:

“Whosoever fears being plunderered by the enemy, sets out in the early part of the night, and whosoever sets out early reaches the destination. Indeed the treasures of Allaah are precious. Indeed the treasures of Allaah is Paradise.” 2

Allaah – the One free from all defects, the Most High – said:

“Say: O My servants who have wronged their souls due to sin. Do not despair in Allaah’s mercy, for indeed Allaah forgives all sins. Indeed He is Oft-Forgiving, Most Merciful.” [Soorah az-Zumar 39:53].

And Allaah – the Mighty and Majestic – said:

“Indeed your Lord is full of forgiveness for mankind, inspite of their wrong-doing.” [Soorah ar-Ra’d 13:6].

‘Umar ibn al-Khattaab (radiallaahu ‘anhu) relates that some prisoners were brought before Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) and amongst them was a woman who was frantically searching for someone in the crowd. When she found a baby amongst the prisoners, she took it in her arms, cradled it next to her chest and suckled it. So Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said: “Do you think that this woman would ever throw her child into the Fire?” We said: By Allaah ! Never! So he said: “Allaah is more merciful to His believing servants than that mother could ever be to her child.” 3

Abu Hurayrah (radiallaahu ‘anhu) relates that Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said:

“Indeed before Allaah created the creation, He decreed for Himself ‘Indeed My mercy prevails over My anger.’”4

Anas (radiallanhu ‘anhu) relates that he heard Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) say: 

“Allaah – the Most High – said O son of Aadam! As long as you call upon Me and hope in Me, I shall forgive you for what you have done and I shall not mind. O son of Aadam! If your sins were to reach the clouds of the sky and you were then to ask forgiveness of Me, I would forgive you. O son of Aadam! Were you to come to Me with sins nearly as great as the earth, and were you then to meet Me without committing any shirk (i.e. calling upon someone else, or worshipping someone else) along with Me, I would bring you forgiveness as great as it.”5

Yahyaa ibn Mu’aadh said:

“In my view, the worst kind of self-delusion is to greatly sin, yet hope for forgiveness without feeling any regret; and to hope to draw close to Allaah – the Most High – without obedience to Him; and to await the fruits of Paradise, by planting the seeds for Hell-Fire; and to seek the abode of the obedient ones, by doing acts of disobedience; and to expect a reward, without doing any worthy action; and to hope in Allaah – the Mighty and Majestic – after overstepping the bounds.”

“You hope for salvation but do not tread its path. A ship never sails upon dry land.”6

2. Saheeh: Related by at-Tirmidhee (10/227) and al-Haakim (4/30) who both authenticated it.

3. Related by al-Bukhaaree (10/426) and Muslim (18/80).

4. Related by al-Bukhaaree (13/384) and Muslim (17/68).

5. Saheeh: Related by at-Tirmidhee (no.2805) and Ahmad (5/172). It was authenticated by al-Albaanee in as-Saheehah (no.126).

6. Related by Ibn Hibbaan in Rawdatul-‘Uqalaa (p.284), from the poetry of Abul-‘Atiyyah.



Source: al-Istiqaamah magazine – Issue No.3 – Rabi’ul-Awwal 1417H / August 1996

A Precious Gem: Forbidden pleasure is combined with ugliness and it will cause pain after the moment has passed – Imam Ibn al Qayyim (رحمه الله)

A Precious Gem: Forbidden pleasure is combined with ugliness and it will cause pain after the moment has passed – Imam Ibn al QayyimAL-FAWA’ID: A Collection of Wise Syaings

Forbidden pleasure is combined with ugliness and it will cause pain after the moment has passed. If you feel strongly inclined toward it, you should think about the pain it will leave behind. It is necessary to compare the two matters and discover the difference between them.

Suffering pain while worshiping Allah is combined with a good soul that will bear the fruit of pleasure and relief. When the soul finds it heavy and thinks to stop the pain and then compares the end results of the two matters, he will surely prefer the way of hardship.

If you feel pain because of deeds, you should think about the happiness, joy, and pleasure you will gain, then the pain will seem easy to bear. If you get hurt because of abandoning some kind of forbidden pleasure, you should think about the pain that follows it and compare the two kinds.

To make the correct choice, you must know the reasons and consequences of each act and then choose that which is more deserving and useful. Whoever succeeds at doing this, would choose the better and prefer it. Whoever thinks about this Worldly life and the Hereafter, would know that he will never gain either of them except by hardship. He should bear this hardship in order to gain the best and more lasting of them.

Rendered into English by: Bayan Translation Services 

Translation of Umm Al-Qura For Translation, Publishing and Distribution

General Advice on some of the Major Sins – Fatwas of Ibn Baz (رحمه الله)

General Advice on some of the Major Sins – Fatwas of Ibn Baz (رحمه الله)

General advice Some of the Major Sins
[1] Backbiting, [2] Tale-bearing, [3] Envy, [4] Injustice
From `Abdul-`Aziz ibn `Abdullah ibn Baz to those who see it of my Muslim brothers, may Allah grant me and them success in fulfilling what pleases Him, and keep us away from disobeying Him, Amen!

As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!), to continue:

I advise every Muslim to have Taqwa (fearing Allah as He should be feared) in all circumstances and guard his tongue from saying anything other than that which is useful, because Mubah (permissible) talk may lead to what is Haram (prohibited) or Makruh (reprehensible), and this is common among people, Allah the Exalted says: Not a word does he (or she) utter but there is a watcher by him ready (to record it). Allah (Exalted be He) also says: And follow not (O man i.e., say not, or do not or witness not) that of which you have no knowledge. Verily! The hearing, and the sight, and the heart, of each of those one will be questioned (by Allâh). The Prophet (may Allah’s Peace and Blessings be upon him) also says in the Hadith agreed upon by Al-Bukhari and Muslim and narrated by Abu Hurayrah (may Allah be pleased with him): “He who believes in Allah and the Last Day should either utter good words or stay silent…”.

There are things that may be a topic of talks but should not be spoken and one should be warned against talking about them, for they could lead to major sins, which would lead to displeasing Allah and to His Punishment. These things have become commonly widespread in some communities:

1- Backbiting:

That is talking about your brother or sister in a way that they would dislike, if they heard about it, whether it be talking about their body, family, character, actions, sayings or about their religion or life, or even talking ill about their clothes, home or car.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (peace be upon him) said: Do you know what backbiting is? They (the Companions) said: Allah and His Messenger know best. Thereupon, he (the Prophet) said: Backbiting is talking about your brother in a manner which he does not like. It was said to him: What is your opinion, if I actually find (that failing) in my brother that which I made a mention of? He said: If (that failing) is actually found (in him) what you assert, then you in fact, backbit him, and if it is not in him, it is a slander against him. Reported by Muslim.

Backbiting is Haram (prohibited), no matter what the reason behind it; whether it is to calm down rage, or to compliment those present and make conversation with them, or reconciling or courtesy of companions. Or to encourage others to speak or to envy others or just for fun, or to waste time or if a person speaks ill of others to make those present laugh. Allah the Exalted forbade this, and warned His slaves against it, He the Exalted says: O you who believe! Avoid much suspicion; indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allâh. Verily, Allâh is the One Who forgives and accepts repentance, Most Merciful.

In a Hadith by Abu Hurayrah (may Allah be pleased with him), the Prophet (peace be upon him) said: The Muslim is inviolable by his Muslim brother, with regard to his blood, wealth and honor. Reported by Muslim. He (peace be upon him) said in his final Khutbah (sermon) in his Farewell Hajj: Your blood, your properties and your honors are as sacred to one another as the sanctity of this day of yours in this month of yours in this town of yours. (Listen) Have I not conveyed Allah’s message to you? Reported by Al-Bukhari and Muslim. It is also narrated by Abu Hurayrah (may Allah be pleased with him) that he said: The Messenger of Allah (peace be upon him) said: The worst kind of usury is indulging in evil talk about the honor of your Muslim brother. Reported by Al-Bazzar and Abu Dawud. The authentic Hadiths of the Prophet (peace be upon him) that refer to the prohibition of backbiting and warning against it are so many.
2- Among vices that should be avoided, kept away from and warned against is tale-bearing.

It refers to the act of transferring conversations from one person to another, or from one group to another, or from one tribe to another with the intention of causing corruption and driving people away from each other. It includes disclosing what people dislike no matter if the person reported, the person informed, or even others may dislike it. This act of disclosing may be done verbally, written, or by using code, or gestures regardless of the subject reported whether it is a saying or an action and whether it is a defect or imperfection in the person reported or not. A person must refrain from talking about what he knows or sees in people, unless there is some benefit to Muslims in transferring information or that it will eliminate evil.

Motives behind tale-bearing is either to cause evil to the person being spoken about or to show love to the person who is being informed, or to engage in ones advantages and disadvantages; all of which is forbidden. No one should believe rumor mongers; because a person who gossips is considered a Fasiq (someone openly and flagrantly violating Islamic law), whose Shahadah (testimony of faith) is rejected. Allah the Exalted says: O you who believe! If a Fâsiq (liar — evil person) comes to you with any news, verify it, lest you should harm people in ignorance, one must forbid him from doing so, advise him against it, and condemn the act, for Allah (Exalted be He) says: …enjoin (on people) Al-Ma‘rûf – (Islâmic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allâh, polytheism of all kinds and all that is evil and bad) One should dislike him for Allah’s sake and should not think negatively of his brother, who is being spoken about. He should think good of his brother, Allah (Exalted be He) says: O you who believe! Avoid much suspicion; indeed some suspicions are sins. The Prophet (peace be upon him) said: ‘Beware of suspicion, for it is the worst of false tales. Agreed upon its authenticity i.e. reported by Al-Bukhari and Muslim.

He should not spy on the person who was spoken about or defame his self by committing the same forbidden act that the gossiper committed by repeating the gossip which he heard.

The evidence for the prohibition of tale-bearing in the Qur’an and Sunnah (whatever is reported from the Prophet) are many; for example, Allah (Exalted be He) says: And (O Muhammad صلى الله عليه وسلم) obey you not everyone Hallaf Mahîn (the one who swears much and is a liar or is worthless). [Tafsir At-Tabari] A slanderer, going about with calumnies, Allah (Exalted be He) also says: Woe to every slanderer and backbiter. It is narrated by Hudhayfah (may Allah be pleased with him) that he said: The Messenger of Allah (peace be upon him) said: The story-teller will not enter Paradise (Agreed upon by Al-Bukhari and Muslim). Ibn Mas`ud (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said: Should I inform you what slandering is? It is tale-carrying, which creates dissension amongst people. Reported by Muslim. Tale-bearing is one of the reasons of punishment in the grave, for Ibn ‘Abbas (may Allah be pleased with him) narrated that the Prophet (peace be upon him) passed by two graves and said: “These two people are being tortured not for a major sin (to avoid).” The Prophet (peace be upon him) then added, “Yes! (they are being tortured for a major sin). Indeed, one of them never saved himself from being soiled with his urine while the other used to go about with calumnies (to make enmity between friends).” (Agreed upon by Al-Bukhari and Muslim)

Backbiting and tale-bearing are forbidden due to the damage they cause, the corruption between people and the divisions and chaos which it creates, igniting the fire of hatred, envy and hypocrisy, and eliminating all affection and fatality. Also causing quarrels and discord among brothers who were once close. It also involves lying, treachery, betrayal, deception and accusations of the innocent, which lead one to curse, abuse and insult. They are signs of cowardice, and pettiness and defect. In addition to this, the sinners who make these accusations will bear many sins, which will lead to the wrath of Allah, and indignation and painful punishment.

3- That which should be avoided and kept away from, a reprehensible trait, which is known as envy.

That is, a person wishing that a certain bounty and grace be removed from his brother in Islam, whether this grace and bounty is related to religion or is worldly. This is objecting to what Allah has destined and granted His slaves. This is injustice by the envious person to himself for his Iman (faith) is decreased due to this, causing calamities and concerns for himself, ruining him in a great way. Allah (Exalted be He) says: Or do they envy men (Muhammad صلى الله عليه وسلم and his followers) for what Allâh has given them of His Bounty?

Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said: Do not be envious of one another; do not artificially inflate prices against one another; do not hate one another; do not shun one another; and do not undercut one another in business transactions; and be as fellow-brothers and servants of Allah. Reported by Muslim. Abu Hurayrah (may Allah be pleased with him) also narrated that the Prophet of Allah (peace be upon him) said: Avoid envy, for envy devours good deeds just as fire devours fuel. Reported by Abu Dawud.

4- A person is also required to stay away from injustice, which is being unfair and legal misbehavior.

The biggest of these is Shirk (associating others in worship with Allah) of Allah (Glorified and Exalted be He) through violation and sins. Allah (Glorified and Exalted be He) says: And (remember) when Luqmân said to his son when he was advising him: “O my son! Join not in worship others with Allâh. Verily joining others in worship with Allâh is a great Zûlm (wrong) indeed. Allah (Glorified and Exalted be He) also says: And it is the disbelievers who are the Zâlimûn (wrong-doers).

This also includes taking other people’s property without the right to do so, or taking something from one’s land or attacking or abusing them, which is also a major sin and disobedience of Allah. This is – we seek refuge in Allah – a result of the darkness of ones heart, for if one’s heart was lit with the light of guidance, then he would have reconsidered, Allah (Glorified and Exalted be He) says: There will be no friend, nor an intercessor for the Zâlimûn (polytheists and wrong-doers), who could be given heed to. Allah (Exalted be He) also says: …and for the Zâlimûn (wrong-doers, polytheists and disbelievers in the Oneness of Allâh) there is no helper. Allah (Glorified and Exalted be He) also says: Consider not that Allâh is unaware of that which the Zâlimûn (polytheists, wrong-doers) do, but He gives them respite up to a Day when the eyes will stare in horror. Allah (Exalted be He) also says: And whoever among you does wrong (i.e. sets up rivals to Allâh), We shall make him taste a great torment. It is reported in Sahih (authentic book) Muslim, from Abu Dhar (may Allah be pleased with him) that the Prophet (peace be upon him) said: Allah (the Exalted) says: “O My servants, I have forbidden injustice upon Myself and have forbidden it for you, so do not wrong one another…” It is also narrated by Jabir (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: Be on your guard against committing oppression, for oppression is a darkness on the Day of Recompense Likewise, `Abdullah ibn `Amr ibn Al-`As (may Allah be pleased with them) narrated that the Prophet (peace be upon him) said: A Muslim is the one who avoids harming Muslims with his tongue and hands. And a Muhajir (emigrant) is the one who gives up (abandons) all that Allah has forbidden. (Agreed upon by Al-Bukhari and Muslim). These Hadiths and others with the same meaning are evident that one should be warned of injustice in matters related people, their honor, and property, due to the great evil and great corruption and their dire consequences. They also indicate the obligation of Tawbah (repentance to Allah) to Allah, the Exalted, of past sins and advising others to leave all that Allah has forbidden of injustice and all other sins.

May Allah grant me and you good attitude and good deeds and keep us away from bad deeds and attitudes! May He guide us to His Straight Path, for He is All-Gracious and The Generous.

May Allah’s Peace and Blessings be upon our Prophet Muhammad, his family, and Companions!

As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!).

http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=195&PageNo=1&BookID=14

Hajj to Allaah’s Sacred House is an Obligatory Duty that is owed to Allaah – Shaykh Fawzan | Dawud Burbank

Hajj to Allaah’s Sacred House is an Obligatory Duty that is owed to Allaah – Shaykh Fawzan | Dawud Burbank

by AbdurRahman.org

Sharh Usool-ith-Thalaathah – Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab [1115-1206 H]

Explained by Shaikh Saalih ibn Saalih al-Fawzaan (haafidhahullaah)
And the proof for the Hajj is:

وَلِلَّهِ عَلَى النّاسِ حِجُّ البَيتِ مَنِ استَطاعَ إِلَيهِ سَبيلًا ۚ وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ العالَمينَ

And Hajj to Allaah’s Sacred House is an obligatory duty that is owed to Allaah by those who have the ability to make their way there. And whoever rejects the obligation of the Hajj, then Allaah has no need of him or any of the creation. [3:97][41]

[41] The Jews claimed that they were Muslims and that they were upon the religion of Ibraaheem, so Allaah the Majestic and Most High tested them in this aayah, and He said:
And Hajj to Allaah’s Sacred House is an obligatory duty that is owed to Allaah by those who have the ability to make their way there. And whoever rejects the obligation of the Hajj, then Allaah has no need of him or any of the creation. [3:97]

Therefore, if you are Muslims, then perform the Hajj, because Allaah has made the Hajj to the Sacred House obligatory upon the Muslims, if you do not perform it, and you refuse to perform it, then this is a proof that you are not Muslims, and you are not upon the religious way of Ibraaheem:

وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ العالَمينَ

And whoever rejects the obligation of the Hajj, then Allaah has no need of him or any of the creation. [3:97]

وَلِلَّهِ : Meaning: this is an obligation, a rite, and a binding duty which is due for Allaah, the Perfect and Most High from mankind.

حِجُّ : Its meaning in the language is al-qasd (to head towards an intended goal). And the word Hajj in the legislation is to head towards the honourable Ka`bah and the Sacred sites (of pilgrimage) at a particular time, and to carry out specific acts of worship and they are the rites of the Hajj.

حِجُّ البَيتِ: Meaning: the Ka`bah and whatever is round about it from the sites of pilgrimage which follow on from it.

مَنِ استَطاعَ إِلَيهِ سَبيلًا : This explains the condition being obligatory, and it is bodily and monetary capability; bodily capability such that he is able to work, ride, and move from his land to Makkah from whatever place he is in upon the earth. This is the bodily capability. It excludes the person who is permanently unable, such as a person with an illness which persists, the feeble old person, and such a one who does not have the bodily ability. But if he has monetary capability, then he should deputize someone to perform the Hajj on his behalf, the obligatory Hajj of Islaam.

As for monetary capability, then it is having the transport necessary to carry him, the riding animal, the plane, or the ship, each as is appropriate to the time; and that he has wealth which is sufficient for him to seek transport to convey him for the performance of the Hajj; and also, that he has provision and money for the journey, going and returning; and for his dependence, such that they will have sufficient funds until he returns to them. So, provision means that he has sufficient funds to suffice him upon his journey, and to suffice his dependents; his children, his parents, his wife, and everyone it is obligatory to spend upon; that he gives them that which will suffice them until he gets back to them, after securing guarantees for the payments of any debts which are upon him.

So this wealth is surplus, remaining after his debts have been dealt with. So, if this is available, then this will be his ability to make his way there, “provision and transport” [51] as occurs in the hadeeth of Ibn `Abbaas (radiyallaahu `anhumaa).

And whoever does not have the ability, meaning: he does not have the provision nor the transport, then the Hajj is not upon him, because he does not have the ability to do it. So the condition for the Hajj being obligatory is ability.

Since the people come to the Hajj from far away, from all the regions of the earth, and every distant place, and it requires spending, and involves some difficulty and toil, and it may bring about dangerous situations, then from the Mercy of Allaah is that He made it binding only once in a lifetime. And whatever is in addition to that is supererogatory. This is from the Mercy of Allaah the Perfect and Most High, that He did not make it obligatory upon the Muslim every year just as the Prophet (sallallaahu`alaihiwasallam) said:

«Allaah has made the Hajj obligatory upon you, so perform the Hajj.»

Al-Aqra ‘bin Haabis (radiyallaahu `anhu) said: Is it every year O Messenger of Allaah? So the Messenger (sallallaahu`alaihiwasallam) remained silent. Then he repeated the question, and the Prophet (sallallaahu`alaihiwasallam) remained silent. And then he repeated the question again, and the Prophet (sallallaahu`alaihiwasallam) said:

«If I were to say yes, it would become obligatory and you would not be able to do it. The Hajj is a single time, and whatever is in addition, then it supererogatory.»

And His saying, He the Most Perfect:

وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ العالَمينَ

And whoever rejects the obligation of the Hajj, then Allaah has no need of him or any of the creation. [3:97]

It contains a proof that whoever refuses to perform the Hajj and he is able to, and he does not perform the Hajj, then he is a disbeliever, because Allaah said: «whoever rejects» meaning: whoever refuses to perform the Hajj when he is able to perform it, then he has committed kufr. [This kufr] may be kufr asghar (lesser kufr), but whoever abandons it whilst denying its obligation, then this is kufr akbar (major kufr) by consensus of the Muslims. As for a person who acknowledges its obligation, but abandons it out of laziness, then this is lesser kufr. However, if the person dies and he has wealth, then someone should perform the Hajj on his behalf using money which he has left behind, because it is the debt of Allaah, the Mighty and Majestic, upon him. And this aayah shows the obligation of performing Hajj, it is a pillar from the pillars of Islaam. The Messenger of Allaah (sallallaahu`alaihiwasallam) explained that it is a pillar from the pillars of Islaam in the hadeeth of Jibreel and in the hadeeth of Ibn `Umar.

The Hajj was made obligatory in the nine year [after the Hijrah] upon one saying, and the Prophet (sallallaahu`alaihiwasallam) did not perform the Hajj in that year, rather he performed the Hajj in the year after it, in the tenth year. Why is this? This is because, he (sallallaahu`alaihiwasallam):

sent `Alee to call out to the people in the pilgrimage: «No person of shirk may perform Hajj after this year, and no naked person may perform tawaaf around the House.»

So when the people of shirk and the naked people were prevented from the Hajj in the tenth year, the Prophet (sallallaahu`alaihiwasallam) performed the Hajj, the Farewell Hajj.

 

Footnotes:

[51] Reported by at-Tirmidhee (813), Ibn Maajah (2896) from a hadeeth of `Umar radiyallaahu `anhumaa, and reported by Ibn Maajah (2897) from a hadeeth of Ibn `Abbaas. [In Irwaa ul-Ghaleel, Shaykh al-Albaanee comments upon these ahaadeeth and a number of similar ahaadeeth, and judges all these narrations tracing back to the Prophet sallallaahu`alaihiwasallam) to be extremely weak and not authentic upon him sallallaahu`alaihiwasallam].

[52] Reported by Imaam Ahmad in his Musnad 4/151, Aboo Daawood (1721) and an-Nasaa`i 5/111 from a hadeeth of Ibn `Abbaas radiyallaahu `anhumaa. [Shaykh al-Albaanee declared this hadeeth as authentic].

[53] Reported by al-Bukhaaree (50) and Muslim (9,10) from a hadeeth of Aboo Hurayrah radiyallaahu `anh.

[54] Reported by al-Bukhaaree (8) and Muslim (16) from a hadeeth of Ibn `Umar radiyallaahu `anh.

[55] Reported by al-Bukhaaree (369) and Muslim (1347) from a hadeeth of Aboo Hurayrah radiyallaahu `anh.

Source: Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank [Audio|En]

Posted with the permission of Dawud Burbank rahimahullaah & Courtesy of ittibaa.com
Reference: AbdurRahman.Org

The Meaning of the testification that ‘Muhammad is the Messenger of Allaah’ – Shaykh Salih Fawzan | Dawud Burbank by AbdurRahman.org

The Meaning of the testification that ‘Muhammad is the Messenger of Allaah’ – Shaykh Salih Fawzan | Dawud Burbank

by AbdurRahman.org

Sharh Usool-ith-Thalaathah – Explanation of the Three Fundamental Principles

of Imaam Muhammad ibn ‘Abdil-Wahhaab [1115-1206 H]

Explained by Shaikh Saalih ibn Saalih al-Fawzaan (haafidhahullaah)
The meaning of the testification that ‘Muhammad is the Messenger of Allaah’ is to obey him in whatever he commanded, to believe in the truth of whatever he informed of, and to avoid whatever he forbade and prohibited, and that Allaah is not to be worshipped except with that which He legislated.[38]
The testification that ‘Muhammad is the Messenger of Allaah’ has a meaning and something which it necessitates; it is not just a mere saying to be said. So its meaning is that you acknowledge with your tongue and heart that he is the Messenger of Allaah. You say it with your tongue and you hold it as your creed and belief with your heart that he is Allaah’s Messenger (sallallaahu’alaihiwasallam).

As for testifying it upon the tongue whilst denying it in the heart, then this is the way of the hypocrites just as Allaah informed us about them in His saying:

When the hypocrites come to you (O Messenger of Allaah sallallaahu’alaihiwasallam), they say: ‘We bear witness that you are indeed the Messenger of Allaah.’ Allaah knows that you are certainly His Messenger and Allaah bears witness that the hypocrites are certainly liars. They take their oaths as a cover to shield themselves. [63:1-2]

They make their oaths, meaning their testimonies, a screen to conceal them. They block and prevent people from Allaah’s Path. So this shows that saying it upon the tongue is not sufficient.

Likewise believing in the heart whilst not saying it upon the tongue for one who is able to speak will also not suffice. This is because the mushrikoon (the people of shirk) used to know that he was Allaah’s Messenger, however, they obstinately refused just as He the Most High said:

We certainly know that that which they say grieves you (O Messenger of Allaah sallallaahu’alaihiwasallam): however, they do not believe you to be a liar. But rather, the Dhaalimoon just outwardly reject the signs of Allaah. [6:33]

So in their hearts, they acknowledge his Messenger-ship and they know that he is indeed Allaah’s Messenger. However, they were prevented with haughtiness and obstinacy from affirming his Messenger-ship (upon their tongues).

Likewise, they were prevented by envy as is the case with the Jews and the Arab mushriks. Aboo Jahl ‘Amir bin Hishaam used to acknowledge and say: We and Banoo Haashim used to be equal in all matters. However, now they say: From us has come a Messenger and there is no Messenger from us. How could we bring out a Messenger?

So therefore, they deny his Messenger-ship out of envy towards Banoo Haashim [43]. Aboo Taalib said in his poem:

And I certainly know that the religion of Muhammad is the best of the religions of the people.
If it were not for the fear of being rebuked or abused. He would have found me clearly embracing that.

So, he acknowledged in his heart the Messenger-ship of Muhammad, however zealousness for his own people from the days of ignorance prevented him. So, he did not reject the religion of ‘Abdul-Muttalib which was the worship of idols. Therefore, they acknowledged his Prophet-hood in their hearts. But acknowledgement in the heart that he is the Messenger is not sufficient. Rather, it is essential that the person (also) states it with his tongue.

Then, it is not sufficient that a person states it upon his tongue and acknowledges it with his heart, rather a third matter is essential which is to follow the Messenger (sallallaahu’alaihiwasallam). Allaah the Most High said with regard to him:

So those who believe in him (Muhammad sallallaahu’alaihiwasallam), honor him, aid him, and follow the light which he was sent down with, they are the successful ones. [7:157]

Even if a person were to aid him to the extent that Aboo Taalib did, and defend him whilst knowing that he is Allaah’s Messenger, however he does not follow him, then he will not be a Muslim unless and until he follows him.

This is why the Shaykh (Muhammad bin ‘Abdul-Wahhaab) said: The meaning of the testification that ‘Muhammad is the Messenger of Allaah’ is to obey him regarding whatever he commanded, to believe in his truthfulness with regard to whatever he informed of, and to avoid whatever forbade and prohibited, and that Allaah is not worshipped except with that which He legislated.

So there has to be, along with acknowledgement of his Messenger-ship outwardly, inwardly and in belief, there has to be following of him (sallallaahu’alaihiwasallam).
And that is summarized in these four phrases which the Shaykh (rahimahullaah) mentioned:

First: To obey him in whatever he commanded. Allaah the Majestic and Most High says:
Whoever obeys the Messenger has indeed obeyed Allaah. [4:80]

And He the Perfect says:

And We did not send a Messenger except that he should be obeyed by the Permission of Allaah. [4:64]

So He joined obedience to the Messenger along with obedience to Him, He the Perfect and Most High. And He joined disobedience to the Messenger to disobedience to Him:
And whoever disobeys Allaah and His Messenger, then there will be for him the Fire of Hell. They will remain forever in it. [22:23]

And He said:

And if you obey him, you will be rightly guided. [24:54]

And He said:

And obey the Messenger so that you may receive mercy. [24:56]

So it is essential to obey him (sallallaahu’alaihiwasallam). The person who bears witness that he is the Messenger of Allaah, then it becomes binding upon him to obey him regarding whatever he commanded. This is because of His saying He the Most High:

And whatever the Messenger gives you, then accept it. And whatever he forbids you from, then desist. [59:7]

And His saying:

So let those who oppose his command, beware lest a trial befall upon them or a painful punishment. [24:63]

Who oppose his command: Meaning: the command of the Messenger. So therefore, it is essential to obey the Messenger (sallallaahu’alaihiwasallam).

Second: Believing in the truth of whatever he informed of because the Messenger (sallallaahu’alaihiwasallam) informed of many matters of the hidden and the unseen. He informed about Allaah, the angels, and he informed about matters which are not present and matters of the future with regard to the establishment of the Hour, the signs of the Hour and Paradise and the Fire. And he informed about matters of the past with regard to the conditions of the previous nations. So it is essential to attest to the truth of whatever he informed of because it is true, there is no falsehood in it. He the Most High said:

He does not speak from his own desires, it is just revelation sent. [53:3-4]

The Messenger (sallallaahu’alaihiwasallam) did not speak with these reports or with these commands or prohibitions – he did not speak with anything from his own self (‘alaihisalaatuwassalaam). He only spoke through revelation from Allaah the Mighty and Majestic. So therefore, what he reported is true and whoever does not believe him with regard to which he informed of, then he is not a believer and he is not truthful in his testification that he is the Messenger of Allaah. How can a person testify that he is indeed the Messenger of Allaah and then disbelieve in what he narrates? How can he bear witness that he is Allaah’s Messenger and then not obey his command?!

Third: Avoiding whatever he forbade and prohibited. Keep away from whatever the Messenger (sallallaahu’alaihiwasallam) forbade. He forbade you from many sayings, actions, and characteristics and he (sallallaahu’alaihiwasallam) would not forbid anything at all unless it contained harm and evil. He would not command something except something containing good and righteousness. So if the servant does not avoid that which Allaah’s Messenger (sallallaahu’alaihiwasallam) prohibited, then he is not truly bearing witness to his Messenger-ship. Rather, he is contradicting himself; how could he bear witness that he is Allaah’s Messenger and then not avoid that which the Messenger (sallallaahu’alaihiwasallam) forbade him from?

Allaah the Most High says:

And whatever the Messenger gives you, then accept it. And whatever he forbids you from, then desist. [59:7]

He, (sallallaahu’alaihiwasallam) said:

When I forbid you from something, then keep away from it. When I command you with a matter, then do from it what you are able to. [44]

So it is essential to avoid whatever he (sallallaahu’alaihiwasallam) forbade.

Fourth: Allaah is not to be worshipped except with that which he legislated. Restrict yourself in acts of worship to that which Allaah legislated for his Messenger (sallallaahu’alaihiwasallam). So do not perform an act of worship which the Messenger (sallallaahu’alaihiwasallam) did not legislate even if you are intending good and even if you are desiring reward, for this action will be a futile action because the Messenger (sallallaahu’alaihiwasallam) did not come with it. The intention will not suffice, rather there must be following.

So actions of worship are tawqeefiyyah (depend upon the text). It is not permissible to perform acts of worship which Allaah’s Messenger (sallallaahu’alaihiwasallam) did not legislate. Allaah’s Messenger (sallallaahu’alaihiwasallam) said:

Whoever does an action which our affair is not in accordance with, then it is rejected. [45]

And he (sallallaahu’alaihiwasallam) said:

Adhere to my Sunnah and the Sunnah of the rightly-guided orthodox Caliphs who come after me. Adhere to it and cling unto it with your molar teeth. And beware of newly introduced matters, for every newly introduced matter is an innovation and every innovation is an astray. [46]

So performing an act of worship which was not legislated by Allaah’s Messenger is counted as an evil innovation which is prohibited, even if so-and-so or so-and-so holds it as his saying or if it is done by so-and-so from the people because it is something outside what the Messenger sallallaahu’alaihiwasallam came with, then it is innovation and misguidance. So therefore, Allaah may not be worshiped except with that which he legislated upon the tongue of His Messenger. And the newly-invented matters introduced in the religion and false superstitions are all false and futile actions. They will be a deficiency and a misguidance for the one who does it, even if he is intending good by it and intending to gain reward. This is since it is not the intended goals that are counted, rather what is counted is al-ittibaa’ (the following of the Messenger), obedience and compliance. And if we were free to do whatever we wish and to perform as many acts of worship as we want, then we would have not needed the sending of the Messenger (sallallaahu’alaihiwasallam).

Rather from the Mercy of Allaah upon us is that He did not leave us to our own intellects and He did not leave us to so-and-so and so-and-so from the people because these are matters which are referred back to the legislation, to Allaah and His Messenger. And nothing from them (i.e. acts of worship) will benefit except that which conforms to that which Allaah and His Messenger legislated. So this means avoiding all of the innovations, and whoever introduces any innovation in the religion which the Messenger (sallallaahu’alaihiwasallam) did not come with, then he has not truly borne witness that He is the Messenger of Allaah. He has not given the true testification because the one who testifies that he is indeed the Messenger of Allaah (sallallaahu’alaihiwasallam) with a true testification will restrict himself to that which he legislated and he will not introduce anything from himself or follow anything which has been introduced by those who preceded him.

This is the meaning of the testification that ‘Muhammad is the Messenger of Allaah.’ It is not just a few words which are said upon the tongue without adherence, without action and without restricting oneself to that which the Messenger (sallallaahu’alaihiwasallam) came with.

 

Footnotes:
[43] See ‘As-Seerah An-Nabawiyyah’ of Ibn Hishaam 1/201 – the story of when the Quraysh listened to the recitation of the Prophet sallallaahu’alaihiwasallam.

[44] Reported by Al-Bukhaaree (7288), Muslim (1337) from a hadeeth of Aboo Hurayrah (radiallaahu ‘anhu).

[45] Reported by Al-Bukhaaree (7350) and Muslim (1337) from the hadeeth of ‘Aai’shah (radiallaahu ‘anha)

[46] Reported by Aboo Daawood (4607), At-Tirmidhee (2676), Ibn Maajah (42, 43) and Ahmad (28/373) from the hadeeth of ‘Irbaad bin Saariyyah (radiallaahu ‘anhu).
Source: Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank [Audio|En]

 

Posted with the permission of Dawud Burbank (rahimahullaah) & Courtesy of ittibaa.com

Difference between Pillars and Branches of Eemaan – Shaykh Fawzaan | Dawud Burbank

Difference between Pillars and Branches of Eemaan – Shaykh Fawzaan | Dawud Burbank

by AbdurRahman.org

Sharh Usool-ith-Thalaathah – Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab [1115-1206 H]

Explained by Shaikh Saalih ibn Saalih al-Fawzaan {haafidhahullaah}

The Pillars of Eemaan

Its pillars are six: to have eemaan in Allaah, His Angels, His Books, His Messengers, the Last Day, and to have eemaan in Pre-Decree, the good of it, and the bad of it. Eemaan (true faith) is composed of pillars and branches, so what is the difference between these two?

The difference is that the pillars are essential. So, if one of them passes away, then eemaan itself passes away, because a thing will not be established except upon its supporting pillars. If a pillar from its pillars is missing, then it will not be realized and brought about. As for the branches, then they are things which complete and perfect it, eemaan does not pass away if something from them is omitted, rather they are things which complete it – either they are wajibaat (obligatory things) or mustahabbaat (recommended things). So, the obligatory things are for the obligatory completion of eemaan, and as for the recommended things, then they are for desirous completion of eemaan.

If a Muslim leaves something from the obligatory duties, or he does something from the forbidden things, then his eemaan will not pass away totally in the view of the Ahlus-Sunnah wal-Jamaa`ah (People of Sunnah), rather, the obligatory perfection is missed out on. So, he will be deficient in eemaan or he will be a faasiq (sinful person), just as will be the case if he were to drink alcohol, steal, commit fornication, or do something from the major sins. This one will be a person who has done something forbidden, and who had committed a major sin. However, he does not become a disbeliever through that, and he does not depart from eemaan. Rather, he is a faasiq and the hadd (prescribed punishment) will be established upon him if the sin had a prescribed punishment. And likewise, whoever leaves an obligation such as abandoning being dutiful and righteous towards the parents, or maintaining ties of kinship, these are obligatory acts, so whoever abandons them, then his eemaan is deficient, and he is sinful because of his abandoning the obligatory duty. So, he will be a sinner either by abandoning something obligatory or by doing something forbidden and whichever is the case, he will not exit from eemaan, rather he will be a believer who is deficient in his eemaan.

This is the position of the Ahlus-Sunnah wal-Jamaa`ah, contrary to the Khawaarij and the Mu`tazilah, who declare the person who commits a major sin to be a disbeliever. So, the Khawaarij declare him to be a kaafir and to have exited from the religion, and the Mu`tazilah declare that he has exited from the religion, however, they do not enter him into disbelief, rather, he is in a station in between the two stations; he is not a mu`min (believer) and he is not a kaafir (disbeliever). This is their position and it is an innovated position, it is contrary to the proofs and to what the Ahlus-Sunnah wal-Jamaa`ah are upon. And the reason in that [their erroneous conclusion] is they are falling short in the use of evidence since they take hold of the evidences containing textual threats, and they abandon the evidences of promise, such as His saying, He the Most High:

«Allaah does not forgive that anything be associated with Him, but He forgives whatever is less than that for whomever He wishes.» [4:48]

This is from the evidences of promises, it proves that the sinful person who does not reach the level of shirk and kufr, there is hope for him of forgiveness, and that he is open to receiving the threat and punishment.

If you take this along with His saying, He the Most High:

«Whoever disobeys Allaah and His Messenger, then for him will be the Fire of Hell, they will dwell therein forever.» [72:23]

Whoever takes hold of what is apparent here will declare those who commit sins to be disbelievers unrestrictedly. But if he refers it back to his saying, He the Most High:

«Allaah does not forgive that anything be associated with Him, but He forgives whatever is less than that for whomever He wishes.» [4:48]

Then the truth will become clear to him, and that this person does not exit from the religion, rather he does have a threat of the fire. So, if Allaah wishes, He will forgive him, and if He wishes, He will punish him. He may receive expiating affairs which wipe away sins in this world, or he may receive punishment in the grave which wipes away these evil acts. And those expiating affairs which wipe away sins are many, such that he is tried with calamities, punishments in this world, or that he is punished in his grave, or otherwise that is put off until the Day of Resurrection, and then He is beneath Allaah’s Wish and Will. This is the position of the Ahlus-Sunnah wal-Jamaa`ah, and this is difference between the branches and the pillars. So, whoever leaves something from the pillars, then he becomes a disbeliever. Whoever denies Tawheed and commits shirk along with Allaah the Mighty and Majestic, then he becomes a disbeliever because he has left the first pillar. And whoever denies any one of the Messengers, then he becomes a disbeliever because he has abandoned the pillars from the pillars of Islaam. Whoever denies the Angels, then he becomes a disbeliever and he exits from the religion, and whoever disbelieves in the Resurrection, Paradise, Fire, the Bridge of the Fire, the Balance, or anything which is established from the affairs of the Hereafter, then he becomes a disbeliever because of that. This is because he has denied a pillar from the pillars of eemaan. Likewise, whoever denies pre-decree (al-Qadar) and says: “Things just occur without prior ordainment and without pre-decree from Allaah, events just unexpectedly occur and happen,” as is said by the extremists from the Mu`tazilah – then he also becomes a disbeliever, because he has denied pre-decree.

But as for whoever leaves something from the branches, then this causes his eemaan to be deficient, either it will be a deficiency in the obligatory perfection or it will be a deficiency in the recommended perfection. However, he does not become a disbeliever on account of that.

Source: Sharh Usool-ith-Thalaathah – Shaykh Fawzan

Posted with the permission of Dawud Burbank rahimahullaah & Courtesy of ittibaa.com
Reference: AbdurRahman.Org

He is not an Angel, he doesn’t have the Treasures and he doesn’t know the unseen – Ibn Taimiyyah

He is not an Angel, he doesn’t have the Treasures and he doesn’t know the unseen – Ibn Taimiyyah
by AbdurRahman.org

Neither Wealthy, Nor Knowledge of the Unseen, Nor an Angel

By Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (Rahimullaah)
Translated By Abbas Abu Yahya

قُلْ لَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ

Say (O Muhammad): “I don’t tell you that with me are the treasures of Allah, nor (that) I know the unseen; nor I tell you that I am an angel. I but follow what is revealed to me by inspiration.” [Soorah Ana’am : 50]

Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) (Rahimullaah) said:

‘Indeed the Messenger (sallAllaahu alayhi wa sallam) was ordered to free himself from claiming these three things with Allaah’s statement:

Say : ‘I don’t tell you that with me are the treasures of Allaah, nor (that) I know the unseen; nor I tell you that I am an angel. I but follow what is revealed to me by inspiration.’

This is also what Nuh (alayhi as-Salam) said and he was the first of the main Messengers, the first Messenger [1] whom Allaah Ta’ala sent to the people of the earth. Here, too now, is the seal of the Messengers and the seal of the main Messengers and they have both freed themselves from this claim. This is because people sometimes seek knowledge of the unseen from the Messenger (sallAllaahu alayhi wa sallam), as in the saying of Allaah:

وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ

They say: “When will this promise (i.e. the Day of Resurrection) come to pass? if you are telling the truth.” [Mulk:25]

And

يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا قُلْ إِنَّمَا عِلْمُهَا عِنْدَ رَبِّي

They ask you about the Hour (Day of Resurrection): “When will be its appointed time?” Say: “The knowledge thereof is with my Lord (Alone). [al-Aa’raaf: 187]

Also they sometimes seek this knowledge to be persuaded of the truth, as in the saying of Allaah:

وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا () أَوْ تَكُونَ لَكَ جَنَّةٌ مِنْ نَخِيلٍ وَعِنَبٍ فَتُفَجِّرَ الْأَنْهَارَ خِلَالَهَا تَفْجِيرًا () أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا () أَوْ يَكُونَ لَكَ بَيْتٌ مِنْ زُخْرُفٍ أَوْ تَرْقَى فِي السَّمَاءِ وَلَنْ نُؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنَا كِتَابًا نَقْرَؤُهُ قُلْ سُبْحَانَ رَبِّي هَلْ كُنْتُ إِلَّا بَشَرًا رَسُولًا

And they say: “We shall not believe in you, until you cause a spring to gush forth from the earth for us; “Or you have a garden of date-palms and grapes, and cause rivers to gush forth in their midst abundantly; “Or you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allaah and the angels before (us) face to face; “Or you have a house of adornable materials (like silver and pure gold, etc.), or you ascend up into the sky, and even then we will put no faith in your ascension until you bring down for us a Book that we would read.” Say : “Glorified (and Exalted) be my Lord (Allaah) above all that evil they (polytheists) associate with Him! Am I anything but a man, sent as a Messenger?” [al-Israa: 90-93]

Sometimes, they would regard the human need a Messenger had as shameful, as in the saying of Allaah:

وَقَالُوا مَالِ هَذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ لَوْلَا أُنْزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرًا () أَوْ يُلْقَى إِلَيْهِ كَنْزٌ أَوْ تَكُونُ لَهُ جَنَّةٌ يَأْكُلُ مِنْهَا

And they say: “Why does this Messenger eat food, and walk about in the markets (like ourselves). Why is not an angel sent down to him to be a warner with him? “Or (why) has not a treasure been granted to him, or why has he not a garden whereof he may eat?” [Furqan : 7]

Therefore, Allaah ordered the Messenger to inform them that he neither knew the unseen, nor did he possess the treasures of Allaah, nor was he an Angel who was not in need of eating or wealth. Rather, he was a follower of what was revealed to him, following that which was revealed to him is the Deen, which is obedience to Allaah and he was commanded to worship Him with knowledge and actions, both inward and outward. A person attains from those three things, according to the amount Allaah Ta’ala gives him. He learns from him what He has taught him and has ability according to what Allaah gives him the capability to do, and he suffices himself with that which Allaah enriched him with in matters which would otherwise oppose general practices or the practice of the majority of the people.’

[Majmoo 11/312-313]

[1] T.N. Adam (alayhi as-Salam) was the first Prophet & Nuh (alayhi as-Salam) was the first Messenger.