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

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


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




The Prophet (ﷺ) said:

“Whosoever dies whilst making du’aa (invocation, supplication) to others besides Allaah, will enter the HellFire.” {Related by al-Bukhaaree (no.4297), from Ibn Mas’ood رضي الله عنه.}

Anas (رضي الله عنه) related:

“In times of drought, ‘Umar ibn al-Khattaab (رضي الله عنه) used to ask ‘Abbaas ibn ‘Abdul-Muttalib to pray for rain on their behalf. He himself would say: “O Allaah we used to ask Your Prophet to supplicate on our behalf to You, and You would bless us with rain. Now we ask the uncle of our Prophet to supplicate to You on our behalf, so bless us with rain.” Anas said: So they would be blessed with rain.” {Related by al-Bukhaaree (no.1010).}

Sulaym ibn ‘Aamir al-Khabaairee رحمه الله relates:

“That the sky withheld all rain, so Mu’aawiyah ibn Abee Sufyaan went out to pray for rain along with the people of Damascus. So when Mu’aawiyah sat upon the pulpit he said: “Where is Yazeed ibn al-Aswad al-Jurashee?” So the people called him and he came stepping between the people. Then Mu’aawiyah commanded him, so he ascended the pulpit and sat at his feet. Then Mu’aawiyah said: “O Allaah! Today we are asking the best and most noblest amongst us to supplicate to You for us. O Allaah, today we put Yazeed ibn al-Aswad al-Jurashee forward to supplicate to You for us. O Yazeed! Raise up your hands to Allaah.” So he raised up his hands and the people raised up their hands. Then rain-clouds, like large shields, came quickly from the west, and the winds blew, and it rained so much that people could hardly reach their houses.” {Related by Ibn ‘Asskir in Tareekh Dimishq (18/151/1).}

So why didn’t ‘Umar (رضي الله عنه) and the rest of the Companions who were with him, go to the grave of our beloved Prophet (ﷺ); or to the grave of the greatest of the awliyaa Abu Bakr (رضي الله عنه), and make du’aa (supplication) to them for rain? Why? Because they knew that doing so would constitute shirk? Likewise, why didn’t Mu’aawiyah, and those of the righteous people with him, not delegate someone to go to Madeenah – to the grave of the Prophet (ﷺ), or any of the Companions buried there – or directly make du’aa to them from Damascus, in their time of distress and great need? Why? Because they knew that doing so would constitute shirk!

Another point of benefit is the understanding that they (meaning the Companions) didn’t use the name of the dead (in the person of the Messenger ﷺ) to supplicate, rather what they understood as being right and proper in the light of the knowledge of Tawheed is that a person can only make supplication through another person if that other person is living amongst those who are in need and he is capable of fulfilling their need (not asking the person to give them a child or similar request). It is of common practice to hear people making supplication in the form of statements like, “for the sake of the Messenger ﷺ” because they erroneously think that it is proper. Rather, what we should understand is the fact that only Allaah Ta’ala is Capable and Perfect, and He is in no need of an assistant as a means of getting our supplications to be answered. And with Allaah lies all Strength and Might.

Source: Al-Istiqaamah Magazine, Issue No.7

Subhanaka Allaahumma wabihamdika ash’adu an la ilah ila anta astaghfiruka wa atoybu ilayk.

How does a Father Teach his Children Tawheed? – Shaykh al-Uthaymeen (may Allaah have mercy on him).

How does a Father Teach his Children Tawheed? – Shaykh al-Uthaymeen (may Allaah have mercy on him).

Shaykh Muhammad bin Salih al-Uthaymeen (may Allaah have mercy on him) was asked:

How does a father teach his children Tawheed (Oneness of the Creator and Sustainer)?

 He answered:

 ● ‘He teaches them Tawheed just like he teaches them other matters of the Deen. From the best of what is in this subject is the book ‘The Three Principles’ by Shaykh-ul-Islaam Muhammad bin AbdulWahab (may Allaah have mercy on him). If he makes them memorise it by heart and explains to them its meanings appropriately to their understanding and their intellects.

Then there comes a lot of goodness from this. This is because this book is built upon questions and answers, and clear easy expressions, which have no complexity.

Then the father shows them the Ayaat of Allaah (His signs) so that he can practically implement what is mentioned in this small book.

For example, the sun, the father asks, who created it? Likewise the moon, the stars, the night and day, you say to them:

‘The sun, who created it? Allaah.

The moon? Allaah, the night? Allaah, the day? Allaah. Allaah -Azza wa Jal- created all of these. This is so that one can water the tree of the Fitrah (the natural disposition) because the human himself has been created with his natural disposition upon Tawheed of Allaah -Azza wa Jal.

Like the Prophet (sallAllaahu alayhi wa sallam) said:

(كل مولود يولد على الفطرة ، فأبواه يهودانه أوينصرانه أو يمجسانه)

‘Every newborn is born upon the Fitrah (natural disposition), so it is his parents who either make him into a Jew or into a Christian or into a Majoos (fire worshipper).’

● Also he teaches them Wudu, how to make Wudu by demonstration and saying: This is how one does Wudu, and he performs the Wudu in front of him.

● Likewise the Salah (prayer), along with taking aid with Allaah Ta’ala, and asking Allaah -Azza wa Jal- for guidance for them. Also, that one keeps away from any statement which opposes good behaviour or every prohibited action, so he should not get them used to lying, cheating and treachery, nor lowly manners.

Even if the father was trialed by prohibited actions, like if he was trialed by smoking, he should not smoke in front of them because they will get used to it and it will become easy upon them to do it as well.

 One should know that every man of a household is responsible for the people of the house, due to the saying of Allaah Tabaraka wa Ta’ala:

(يَا أَيُّهَاالَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً)

《 O you who believe! Ward off from yourselves and your families a Fire (Hell)》[Tahreem: 6]

Our protecting them from the fire cannot be except if we get them used to righteous actions and to leave off bad actions. The Messenger of Allaah (sallAllaahu alayhi wa sallam) affirmed that in his saying:

(الرجل راع في أهله ومسؤول عن رعيته)

‘A man is a shepherd for his family and he is responsible for his flock.’

A father should know that their being righteous is beneficial to him in this world and the hereafter Indeed from the closest of people to their fathers and mothers are the righteous children, male and female.

(وإذا مات الإنسان انقطع عمله إلا من ثلاث: صدقة جارية، أو علم ينتفع به،أو ولد صالح يدعو له )

‘When a person dies his actions cease except for three: continuous charity, or knowledge people benefit from, or a righteous child who supplicates for him.’

We ask Allaah Ta’ala to aid all of us upon carrying out the trust and responsibility.’

[Silsilah Noor ala Darb. Tape: 350 side A]

Some Actions which Conflict with Aqeedah & Tawheed by

Some Actions which Conflict with Aqeedah & Tawheed by

Some Actions which Conflict with Aqeedah & Tawheed

1 – Reading Star Signs
Shaykh Salih Alaa ash – Shaykh (hafidhullaah) said:

‘Whoever reads the page which contains star signs and he knows the star sign of when he was born, or he knows that star sign which is significant for him, and he reads the comments mentioned in that star sign then it is as if he has asked a soothsayer/fortune teller. So his prayer would not be accepted for forty days.

If he attests to it and believes in that star sign then he has disbelieved in that which was revealed to Muhammad (sallAllaahu alayhi wa sallam) . . .’
(the Shaykh continues) saying:

‘and if he brings home newspapers which contain these type of things then it is as if he brought a soothsayer/fortune teller into his house.’

[Tamheed Sharh Kitaab al Tawheed p. 349 ]

2 – Watching Magical Acrobatic Stunts & Circus Antics

Shaykh Salih Al-Fawzaan (hafidhullaah) said:

‘It is not permissible to use magic in the form of acrobatic stunts or circus antics or anything similar to that. Like the one who pulls a car with his hair, or a car is driven over him and does not harm him. . . . . all of this is magical imagery, so it is not allowed to perform it or to be happy with it, nor to attract your friends to do this in front of Muslims. Because it is clear evil, it is obligatory to reject and terminate it and to cleanse the Muslim lands of it . . . if those who go to see magic in the form of acrobatic stunts even though they are not pleased with going to see them, they have carried out something which is prohibited and they are sinful for it.

If they are pleased with this and they know that this is done by magic then they have fallen into disbelief because of it.’

[Daroos fee sharh Nawaqid al Islaam p. 152-156]

3 – Wearing an Engagement Ring
This enters under the saying of the Messenger (sallAllaahu alayhi wa sallam):

‘Indeed incantations, amulets and Tiwalah [1] (a form of magic) are Shirk.’

Collected by Ahmad and Abu Dawood.

Shaykh Muhammad Ibn Uthaymeen (rahimullaah) gave the example that an engagement ring is a Tiwalah and he explained:
‘If the people believe that it can benefit or harm, then with this intention it is from the minor Shirk, and even if this intention is not there – and this is highly unlikely that he does not have this intention – it is resemblance of the Christians since it is taken from them.’

[Al-Qawl al-Mufeed ala Kitaab al Tawheed 1 /228-229]

4 – Wearing Brass Bracelets to Battle Against Rheumatism

Shaykh AbdulAziz Ibn Baz (rahimullaah) said regarding these type of bracelets after having exhausted all the evidences:

‘The opinion which I hold in this issue is leaving these previously mentioned bracelets and not to use them; this is to block the path leading to Shirk, to terminate the aspect of any Fitnah with these bracelets and to incline to them, also that souls become attached to them.

Also, in having the incentive in turning the Muslim with his heart to Allaah (Subhanahu) and to have trust in Him, and reliance on Him sufficing with the means which are in accordance with the Sharia’ and their allowance is well known with committing Shirk.’

[Majmoo’ Fatawa ash-Shaykh Ibn Baaz vol.1 p.207]

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

[1] See for a further explanation:


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


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.



[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
Reference: AbdurRahman.Org

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

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


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.


[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

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

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


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
Reference: AbdurRahman.Org

The Texts of the Bible are in Conformity with the Fact that Jesus was a Servant And Messenger of Allâh – Shaykh Rabee ibn Haadee

The texts of the Bible are in conformity with the fact that Jesus was a servant and messenger of Allah – Shaykh Rabee ibn Haadee al-Madkhalee

Below are some examples taken from your Gospels [11] that confirm and support what Muhammad came with from the Qur’aan and his teachings.

In the seventh verse of Chapter 4 of the Gospel of Mathew, it states:

1. “Jesus said to him: ‘Again it is written, You shall not tempt the Lord your God.’” [Matthew 4:7]

2. In this same chapter, there occurs a story about Jesus and the Devil, in which the Devil ordered Jesus to prostrate to him. So the Messiah Jesus responded to him, saying:

“Be gone Satan, for it is written: ‘You shall worship (prostrate only to) the Lord your God and Him only shall you serve (i.e. worship).’”

This is what all the messengers came with and it is the argument that Jesus used against the Devil. So this clearly proves that all of the prophets including Jesus and Muhammad came to establish that God was One and that He was the Lord and only One deserving of being worshipped.

Jesus relied on the previously revealed books (from God) as proof, which state that God is the only Lord and that He is the only One who has the right to be worshipped and prostrated to.

Similarly, Allaah revealed to (Prophet) Muhammad: “And We indeed sent to every nation a messenger (saying to his people): ‘Worship Allaah alone and avoid the false deities.’ So amongst them were those whom Allaah guided and amongst them were those whose misguidance was justified.” [Qur’aan 16:36]

He also revealed to him: “And We did not send any messenger before you except that We revealed to him: ‘There is no deity that has the right to be worshipped in truth, except Me, so worship Me alone.’” [Qur’aan 23:25]

So these statements that were revealed to Muhammad are in complete conformity with what Jesus stated in his reply to the Devil. It is also in conformity with what Jesus said when calling the Tribe of Israel:

“Verily, Allaah is my Lord and your Lord, so worship Him. This is the Straight Path.” [Qur’aan 19:36]
And it agrees with what he will say on the Day of Judgement when his Lord will ask him:

“O Jesus, son of Mary, did you tell the people: ‘Worship me and my mother as two gods besides Allaah?’ He will reply: ‘Glory be to You! It was not for me to say what I had no right to say. If I had said such a thing, You would have surely known about it. You know what is in my inner self though I do not know what is in Your Self. Truly, only You are the All-Knowing of all that is hidden. I did not tell them anything except for what You commanded me to tell them, (which was): Worship Allaah, my Lord and your Lord. And I served as a witness for them for as long as I was with them. But when You took me up, You were the Watcher over them, and You are a Witness to all things.’” [Qur’aan 5:116-117]

3. In Chapter 11 of the Gospel of Matthew, verse 25, it states:

“At that time Jesus declared: ‘I thank thee, Father, Lord of heaven and earth, that Thou hast hidden these things from the wise and understanding and revealed them to babes (infants).’”

So Jesus was one of God’s servants and messengers. He acknowledged the right of his Lord who created him and bestowed His blessings on him, and therefore turned to Him, in thanks and affirmation that He alone was the Lord of the heaven and earth. This is since He is the One who created these two creations (the heaven and the earth), as well as everything inside them, in between them and whatever lies below the ground. No one else had any part in this – neither Jesus or anyone else – nor can anyone rival Him in that matter.

4. In Chapter 14 of the Gospel of Matthew, verse 23, it states:

“And after he had dismissed the crowds, he (Jesus) went up on the mountain by himself to pray.”

Prayer is one of the greatest acts of worship that can be performed to God, and no one engages in it except for a lowly servant who stands in need of the mercy of his Lord and Creator. This is as Allaah says in the Qur’aan:

“O mankind! It is you who stand in need of Allaah, whereas Allaah is Rich (free of all needs), Most Praiseworthy.” [Qur’aan 35:15]

And Allaah says: “The Messiah (Jesus) will never be too proud to reject being a servant of God, nor the angels who are the ones close (to Him). And whoever is too proud and rejects worshipping Him, then He will gather them all together unto Himself.” [Qur’aan 4:172]

So Jesus was a servant of God, and he was not nor will he ever be too proud to worship Him. This is his condition and the condition of all of the prophets and angels.

5. In Chapter 26 of the Gospel of Matthew, verse 39, it states that the Messiah (Jesus):

“fell on his face and prayed, ‘My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as Thou wilt.’”

So in this text, there is proof that Jesus was a servant (worshipper) of God who had no control over repelling harm from himself or bringing benefit to himself. And there is evidence in this text that he sought refuge in God during times of hardship, seeking His assistance and humbling himself before Him, in order to remove the harm and danger that was approaching him. So he fell prostrate with his face on the ground, seeking nearness to Him, lowering himself before Him, showing his need for Him and expressing the belief that no one has the ability to repel harm except Him. This is the state of all of the messengers, not to mention all of mankind.

6. In Chapter 21 of the Gospel of Matthew, verse 46, it states:

“But when they tried to arrest him, they feared the multitudes, since they held him to be a prophet.”

There is proof in this verse that the masses of people who believed in God and in Jesus were monotheists with pure and sincere faith, and that they believed that Jesus was a messenger and a prophet. This proves that their prophet, Jesus, had taught them this and cultivated them to believe in that. So they did not used to believe that he was God or the son of God, since he would not teach the people these things.

7. In Chapter 23 of the Gospel of Matthew, verse 10, it states that Jesus said:

“Neither be called masters, for you, even the Messiah, has One master.” [12]

This text resembles the Qur’anic text in which Allaah informs us that His messenger Jesus told the Tribe of Israel: “And verily, Allaah is my Lord and your Lord.” [Qur’aan 3:51]

So Allaah is the Lord of Jesus, as well as his Master, Nurturer and Owner. He is the Lord, Master and Owner of all mankind.

The Muslim scholar, Taqee-ud-Deen al-Hilaalee, pointed out in his treatise “Clear Evidences” that: Some translators have distorted this text, but that the English translation was saved from this corruption.

8. In Chapter 17 of the Gospel of John, verse 3, it states:

“And this is the eternal life – that they know Thee the only true God, and Jesus Christ whom Thou hast sent.”

This text confirms that which all of the messengers came with, which was that there is no deity that has the right to be worshipped except Allaah, and it confirms that Jesus was a messenger of God. This was during his time, and every nation had its own time and messenger, as Allaah says:

“And We did not send any messenger before you except that We revealed to him: ‘There is no deity that has the right to be worshipped in truth, except Me, so worship Me alone.’” [Qur’aan 21:25]
And He says: “And We indeed sent to every nation a messenger (saying to his people): ‘Worship Allaah alone and avoid the false deities.’” [Qur’aan 16:36]

9. In Chapter 12 of the Gospel of Mark, verses 28-30, it states:

“And one of the scribes came up and heard them disputing with one another, and seeing that he (Jesus) answered them well, asked him, ‘Which commandment is the first of all?’ Jesus answered, ‘The first is: Hear, O Israel! The Lord our God, the Lord is One. And you shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’”

This was the first commandment.

And in verse 32 of the same chapter, it states that:

“The scribe said to him, ‘You are right, teacher. You have truly said that He is One, and there is no other but He.’”

Then in verse 34 of the same chapter, it states:

“And when Jesus saw that he had answered wisely, he said to him, ‘You are not far from the kingdom of God.’”

This first commandment mentioned by Jesus is the same commandment that Allaah prescribed to all of His messengers, including Jesus – and this was the commandment that the messengers passed on to their nations:

“He has ordained for you the same religion that He ordained for Noah and which We revealed to you (O Muhammad) and ordained for Abraham, Moses and Jesus – that you should establish the Religion and make no divisions in it. Intolerable for the polytheists is that which you call them to.” [Qur’aan 42:13]

The religion that God ordained for them was the pure monotheistic Faith, which is represented in the statement: “There is no deity that has the right to be worshipped except Allaah.” He ordered all of his messengers to call to this, and it is that which the polytheists found difficult to accept and for which reason they fought against God’s messengers.

This was the same thing that Abraham and Jacob, also known as Israel, commanded the people with, as Allaah says:

“And remember when Abraham and (his son) Ishmael were raising the foundations of the House (Ka’bah at Makkah), saying: ‘Our Lord! Accept this from us. Verily, You are the All-Hearer, the All-Knower. Our Lord! Make us submissive unto You, and of our offspring, a nation submissive unto You. And show us how to perform the ceremonies required during the pilgrimage (to the Ka’bah), and accept our repentance. Truly, You are the One who accepts repentance, the Most Merciful. Our Lord! Send amongst them a messenger of their own (i.e. Muhammad), who shall recite unto them Your verses and teach them the Book and the Wisdom (Prophetic Teachings), and purify them. Verily, You are the All-Mighty, the All-Wise.’ And who turns away from the religion of Abraham except for he who fools himself? Truly, We chose him in this world and in the Hereafter, he will be among the righteous. When his Lord said to him: ‘Submit yourself’, he said: ‘I have submitted myself (as a Muslim) to the Lord of all that exists.’ And this (submission to Allaah) was enjoined by Abraham upon his sons, and also by Jacob, saying: ‘O my sons! Allaah has chosen for you the (true) religion, so do not die except while you are Muslims (i.e. submitting to the Will of your Creator).’ Or were you witnesses when death approached Jacob? – When he said to his sons: ‘What will you worship after me?’ They said: ‘We shall worship your God, the God of your forefathers – Abraham, Ishmael, Isaac – One God and to Him we submit (as Muslims).’” [Qur’aan 2:127-133]

This is truly a tremendous religion, in which they submitted their will to the Lord of all that exists, turned to Him in repentance and sought refuge in Him to make their offspring an offspring that submit themselves to God. And they invoked Him to send a messenger from amongst them to them who would recite His verses unto them, teach them the Book and the Wisdom and purify them – the purification and wisdom that would keep them far away from polytheism, foolishness and misguidance. And Allaah rules here that whoever turns away from this religion, which is pure monotheism, only fools himself.

The point derived from this is that the call of all of the prophets was in harmony in that they were calls to Monotheism and to Submission (to God) and that there was no deity that had the right to be worshipped except Allaah. They called their nations to this and counseled those who came after them from their offspring to abide by this.

The second point we want to focus on here, was the counsel of Israel, who was also known as Jacob. The text of the Bible in this regard is in conformity with the text from the Qur’aan in that the Biblical text indicates we should have love for God. This is also part of Islaam. In fact, the Religion of Islaam also consists of many aspects and great deeds apart from love (for the Creator).

Look at how Jesus responded and what his tremendous counsel was. And look at the faith of the scribe who had asked the question looking for an answer to benefit from, and his statement: “You are right Teacher. You have truly said that He is One, and there is no other but He.”

And look at how the Messiah responded to him, saying “You are not far from the kingdom of God.” This, and Allaah knows best, is a promise from him that he will be in Paradise, and it indicates that anyone who doesn’t believe in the Oneness of God and that He alone should be worshipped will not be allowed entry into Paradise. This is similar to what Allaah says in the Qur’aan, relaying to us what Jesus said to the Tribe of Israel:

“Worship Allaah, who is my Lord and your Lord. Verily, whoever ascribes partners to Allaah in worship, Allaah will surely make Paradise forbidden for him and his final abode will be the Hellfire. And the wrongdoers will not have any supporters (in Hell).” [Qur’aan 5:72]

Note: According to the language of the Torah and the Gospels, every righteous and dutiful follower of God is called a son of God, so Jesus was not particularized with this expression of “son of God.”

10. In Chapter 5 of the Gospel of Matthew, verse 9, it states:

“Blessed are the peacemakers, for they shall be called sons of God.”

11. And in verse 45 of Chapter 5 of the Gospel of Matthew, it states:

“So that you may be sons of your Father who is in heaven.”

12. In verse 4 of the Gospel of Matthew, Chapter 5, it states:

“You, therefore, must be perfect, as your heavenly Father is perfect.”

13. In Chapter 6 of the Gospel of Matthew, verse 1, it states:

“Beware of practicing your piety before men in order to be seen by them, for then you will have no reward from your Father who is in heaven.”

14. In Chapter 23 of the Gospel of Matthew, verse 9, it states:

“And call no man your father on earth, for you have one Father, who is in heaven.” [13]

These verses show that use of the terms “father” and “son” to refer to the connection between the Lord and His servant was a practice established in the Bible for all people, so the Messiah, Jesus, was not specifically characterized with this apart from others. [14]

Perhaps all of this was from the behavior of some of the Jews and Christians, but God knows best. This is since Allaah says in the Qur’aan:

“The Jews and the Christians say: ‘We are the children of God and His beloved ones.’ Say: ‘Why then does He punish you for your sins?’ Nay, you are but human beings from those He has created. He forgives whom He wills and He punishes whom He wills. And to Allaah belongs the dominion of the heavens and the earth and all that is between them. And to Him is the final return.” [Qur’aan 5:18]
Any fair and balanced person with sound intellect will realize that the Qur’anic texts we mentioned contain in them a tribute, honor, warm reception and high praise for Jesus. And they confirm that he was a prophet and a messenger, and that he was one of the greatest messengers who carried the banner of Monotheism, called mankind to this Monotheistic Faith, which means making all worship purely for God alone, fought against polytheism, and warned those who adhere to it (polytheism) that they would reside eternally in the Hellfire – what an evil destination!

These verses from the Qur’aan also show how God absolved Jesus and his mother from the slander that the Jews accused them of, how He raised the status of Jesus and his mother and made the statements of the Jews against him and his mother to be considered as disbelief and immense slander.

Furthermore, the texts of the Qur’aan and the Bible are in conformity with the fact that Jesus was a servant and messenger of God. This is a perfect state that no one can attain except for the great messengers amongst whom was Jesus. The teachings of Prophet Muhammad also professed the same beliefs and the Muslims believed in all of this. So what then is wrong with Islaam and the Muslims? There is nothing wrong with it at all, in the eyes of those with sound intellects and impartiality. Rather, the wrong is against God Himself, since the terrible statement (that Jesus is the son of God), due to which the heavens are ready to tear apart, the earth split asunder, and the mountains fall in ruins is the opposite of what is indicated in the Qur’aan, the teachings of Prophet Muhammad and what the Muslims adhere to, not to mention what the monotheistic texts still preserved in the Bible indicate.


[11] Translator’s Note: The translation used for Biblical quotes in this booklet are from the Revised Standard Version of the Bible, which can be accessed on-line at It should be noted that currently there are many translations of the Gospels (New Testament) in the English Language. The average person can view the various translations and notice gross changes/alterations in the interpretation and translation of many verses of the Bible, not to mention some being left out completely. This is a further proof that the Bible has been distorted and altered as confirmed by God in His Final Revelation, the Qur’aan, which He guaranteed to protect and preserve in its original form. Allaah says: “Verily, We sent down the Reminder (the Qur’aan) and We will surely preserve it (from corruption).” [Qur’aan 15:9] The likes of this promise and guarantee from God was not made for His previous revelations, hence the obvious and noticeable contradictions in the present-day versions of these revealed Books of God – the Torah and the Gospels.

[12] Translator’s Note: This text was adapted from what is found in the Revised Standard Edition of the Bible to conform to the original text of this booklet, which was written in Arabic and which references an Arabic translation of the Bible.

[13] Translator’s Note: The use of the relationship of Father and Son to refer to the connection between God and His righteous servants is not just limited to the New testament of the Bible, rather, there can be found proof for it in the Old Testament as well:

“The sons of God saw that the daughters of men were fair; and they took to wife such of them as they chose.” [Genesis 6:2]

“The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of men, and they bore children to them. These were the mighty men that were of old, the men of renown.” [Genesis 6:4]

“When the Most High gave to the nations their inheritance, when he separated the sons of men, he fixed the bounds of the peoples according to the number of the sons of God.” [Deuteronomy 32:8]

“Now there was a day when the sons of God came to present themselves before the Lord, and Satan also came among them.” [Job 1:6]

“When the morning stars sang together, and all the sons of God shouted for joy?” [Job 38:7]

[14] See “The Clear Evidences” of Taqee-ud-Deen Al-Hilaalee (pgs. 6-10).

Translator’s Note:

Further evidence from the New Testament that confirms this point that the use of the relationship between Father and Son as a substitute for the relationship between God and His servant is as follows:

“For they cannot die any more, because they are equal to angels and are sons of God, being sons of the resurrection.” [Luke 20:36]

“For all who are led by the Spirit of God are sons of God.” [Romans 8: 14]

“But to all who received him, who believed in his name, he gave power to become children of God.” [John 1:12]

“And not for the nation only, but to gather into one the children of God who are scattered abroad.” [John 11:52]

“It is the Spirit himself bearing witness with our spirit that we are children of God.” [Romans 8:16]

“…because the creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God.” [Romans 8:21]

“That you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, among whom you shine as lights in the world.” [Philippians 2:15]

“See what love the Father has given us – that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him.” [1 John 3:1]

“By this it may be seen who are the children of God, and who are the children of the Devil, Whoever does not do right is not of God, nor he who does not love his brother.” [1 John 3:10]

“By this we know that we love the children of God, when we love God and obey his commandment.” [1 John 5:2]

Posted from al-ibaanah eBook:
The Status of Jesus in Islaam – Shaikh Rabee’ bin Haadee Al-Madkhalee.
Translated by Isma’eel Alarcon

Title of the this post is from AbdurRahman.Org 

Love Fear and Hope : The Three Essential Ingredients for Eeman

From ad-Dawah illaah Magazine

One of the most beautiful things about the concept of worship in Islaam is the truly unique way in which it incorporates the feeling of love, fear and hope within the hearts of the worshippers of Allah. Understanding how to combine these three qualities into the worship (ibaadah) of Allah is one of the most essential things that every Muslim must grasp, not least because every sect which has drifted from the Straight Path has strayed in the aspect of worship. The deviation of the other religions in this regard is clear for all to see: “God is love! Jesus is love!” say the Christians, denying the fact that Allah should be feared too. As for the Jews, their hearts were filled only with hope; hope that the Fire will never touch them, since they were the “Promised People”.

In Islaam however, no worship is complete without the presence of all three qualities: love of Allah, hope in His Mercy and fear of His Punishment. Contemplate the opening Soorah of the Qur’aan – Soorah al-Faatihah – and you will see this for yourself.

Aayah 1: “All praise [and thanks] is for Allah, Rabb of all the worlds.”

In this opening aayah (verse) of the Qur’aan, we have LOVE of Allah and every time we recite this aayah we are testifying to our love for Allah. How is that you ask?

It is because in the aayah, we are acknowledging that Allah is our Rabb and the Rabb of all the worlds. Rabb is usually translated as ‘the Lord’, but this translation does not do justification to this name of Allah and all the meanings this name carries. In reality, Rabb means that Allah is the Creator of everything; He sustains and nourishes everything; He gives life and Death; anything good that we have is from Him; everything is dependant on Him and nothing can happen unless He wills it. Furthermore, for the Muslims He – the Rabb – in the One who has guided us to the Truth and given us good morals and manners.

Thus when we testify that Allah is our Rabb, then we are acknowledging that He is the One who has given us so many blessings – so many that if we try to enumerate His blessings, we would be unable to do so. So how could we not but LOVE Him?

After all, we all love those who show kindness towards us or present us with gifts. And therefore the Messenger of Allah (ﷺ) encouraged the exchange of gifts between Muslims because it helps to strengthen ties and develop love for one another. He (ﷺ) said, “Give gifts to one another, you will come to love one another.”[1]

So imagine the LOVE we should have for our Rabb who has given us everything: nice families, shelter, security, food, health and above all the Guidance of Islaam and the Sunnah. We should be overwhelming in our love for Him. That is why we praise Him and thank Him and say, “All praise (and thanks) is for Allah, Rabbil-‘aalameen.”

Aayah 2: The Rahmaan (Merciful) and the Raheem (Mercy-Giving).”

In the first aayah of Soorah al-Faatihah, Allah mentioned He is the Rabb. In this aayah two more of His beautiful names are mentioned: ar-Rahmaan and ar-Raheem. Ar-Rahmaan means that He is the Most Merciful. Ar-Raheem means that He is the Giver of Mercy, in other words His actions are full of Mercy and He shows Mercy to His creation.[2]

When we mention these two names of Allah, then we have HOPE. Since He is the One who is full of Mercy, and we hope He will forgive our mistakes and shortcomings. We should never loose hope, because Allah says in the Qur’aan, “O My slaves, who have transgressed against themselves! Despair not of the Mercy of Allah, Verily Allah forgives all sins (except sins). Truly He is Oft-Forgiving, the Most Merciful” [39: 53]

The need to have FEAR in our worship is shown by the next aayah of Soorah al-Faatihah.

Aayah 3: “King/Master of the Day of Judgement.”

When we recite this aayah, we remind ourselves of the Day of Judgement – that awful Day, when all of humanity shall stand before Allah … naked, uncircumcised and barefooted. People will appear drunk though they are not. On that Day, every person will stand before Allah and account for his sins, knowing that not even the smallest action which he did is hidden from Allah: “So whosoever does good equal to the weight of an atom, shall see it. And whosoever does evil equal to the weight of an atom shall see it.” [Soorah 99 : 7-8]

So when we recite this third aayah of Soorah al-Faatihah, we remind ourselves of this Judgement and accountability and that should bring about in us a sense of fear – that maybe our evil actions will be too great and we will be responsible for them – May Allah protect us from such a fate. Then the next verse goes on to say: “You alone we worship.” i.e. we single out Allah for our worship. And how do we worship Him? With LOVE, HOPE and FEAR. And in order to achieve these qualities, we need Allah’s assistance, so we say then, “We seek Your Aid.”

Striking the Balance

After understanding the need to have love, hope and fear in our worship, the next question that naturally arises is that, in what proportion should these qualities be present in our worship? Again we turn to the Qur’aan for the answer.

“Call upon Him with Fear and Hope.” [ Soorah (7): 56]

“Their sides forsake their beds, to invoke their Lord in Fear and Hope.” [(32): 16]

So both fear and hope should be present in our hearts in equal proportions. Anas reported that the Prophet (ﷺ) entered upon a young boy who was dying. The Prophet (ﷺ) asked, “How are you?” The boy replied, “O Messenger of Allah, I am in between hoping in Allah and fearing for my sins.” The Prophet (ﷺ) said, “The like of these two qualities do not unite in the heart of a servant except that Allah gives him what he hopes for and protects him from what he feared.”[3]

Therefore whenever we do a good action, we should hope that it has been accepted by Allah, but at the same time we should also have fear that maybe it isn’t enough or that the good deed has not been worthy of acceptance. Likewise when we sin, we should have hope that Allah will accept our repentance and forgive us, but we should also fear that we may be accountable for it.

This balance should be reflected in our Dawah (which of course is also worship). So when we invite others to the Truth, we should not give them the impression that ‘they have nothing to worry about’, nor do we suggest that ‘they are doomed forever’. Rather we couple warnings with encouragement. We inform them of the horrors of the Fire and tell them about the bliss of Paradise. Just as we find Allah telling us in the Qur’aan: “Verily your Lord is Quick in Punishment and verily He is the Oft-Forgiving, the Giver of Mercy.” [(7): 167]

And the scholars of Islaam say, “He who worships Allah with hope only is a murji’ee. He who worships Him in fear only is a Harooree [Khaarijee]. And He who worships Allah in love only is a Zindeeq [eg. the Soofis, the Christians, etc]. But he who worships Allah in fear, love and hope is a Muwahhid Mu’min [a believer upon Tawheed].”[4]

The Murji’a were a sect that emerged within the first century of Islaam. The people of this sect (i.e. the murji’ees) believe that sins do not affect faith i.e. no matter what sins a person commits, his eeman (faith) is complete and perfect. They worship Allah only with hope because they believe that as long as one believed and testified to Islaam, they would enter Paradise regardless of their actions.

Unfortunately, all too often nowadays we find a similar attitude amongst many Muslims today, which is why we find that so often we try to advice someone to turn to the Deen and abandon sin, they just point to their hearts and say, “Allah knows what is in my heart”, or “Allah forgives”, or something else like that.

As for the Khawaarij, they worshipped Allah in fear only because they held that anyone who commits major sins was a disbeliever and would therefore dwell in Hellfire forever. This of course is gross extremism and straying from the correct path. The Prophet (ﷺ) said: “There were two men of Banoo Israa’eel who strove equally. One of then committed sins and the other strove hard in worship. And the one who strove in worship to see the other in sin and kept saying to him: “Desist.” So one day he found him committing a sin and so said to him: “Desist” So he replied, “Leave me by my Lord, have you been sent as a watcher over me?”. He said, “By Allah, Allah will not forgive you, nor will Allah admit you to Paradise”. Then their souls were taken and they came together before the Lord of the Worlds. So Allah said to the one who strove in worship: “Did you have Knowledge of Me, or did you have any power in what is in my Hands?” And He said to the sinner: “Go and enter Paradise through My Mercy.” And He said to the other: “Take him to the fire.” Aboo Hurairah (رضي الله عنه) said: “By Him in whose Hand is my soul! He spoke a word which destroyed this world and the hereafter for him.”[5]

Therefore we should never say of anyone that he or she is a ‘lost cause’ or ‘doomed’ or the like for this is a great sin. However, we fear for those who commit major sins because they have been threatened with punishment in the Qur’aan and the Hadeeth. However it is up to Allah whether He chooses to punish them or whether He will forgive them.

The Zindeeqs – or the heretics – are groups, such as many of the Soofis who have become like the Christians and reduced the religion to just ‘love’ and so all their talk and their mystical practices are centred around developing more ‘love’.

It is thus clear how imbalances in any of the three qualities of worship can lead to major deviation and straying to the True Guidance. It is therefore important for every Muslim to combine all three of them in his heart properly. As was mentioned before, the fear and hope should be in equal proportions[6], but as for love then that should be uppermost. As Fudayl ibn-‘Iyaad (رحمه الله) (d.187H) said, “The love is better than the fear. The fear checks us from sinning, and the love makes us do what is prescribed with an open heart.”[7]

May Allah grant us what we hope for and protect us from what we fear. And may the Blessings of Allah be upon our Prophet Muhammed, upon his family, his Companions and upon all those who follow Guidance until the Last Day.

[1] Collected by Imaam Bukhari in al-Adabul-Mufrad and declared hasan by al-Albaanee in al-Irwaa (1601)
[2] As explained by Ibnul-Qayyim (d.751H) in Badaa’I ul-Fawaa’id.
[3] Collected in Sunan at-Tirmidhi and Sunan Ibn Majah and authenticated by Sheikh al-Albani in Ahkam al-Janaa’iz (no.2)
[4] Quoted by Ibn Rajjab in al-Takhweef minan-Naar.
[5] Collected in Sunan Abu Dawood (english trans. vol.3, p.1365, no.4883). See Saheehul-Jaami (4455) by Sheikh al-Albani.
[6] This was the opinion of most of the Salaf (Predecessors). Al-Fudayl ibn ‘Iyyaad said that, when one is healthy and well, then fear should predominate, but when terminally ill then hope should predominate, so that one should strive to do good when well and not despair of Allah’s Mercy when terminally ill. [Al-Takhweef minan-Naar]
[7] Reported in Al-Takhweef minan-Naar of Ibn Rajab. Note that some scholars hold that the fear is better than love, and Allah knows best.
From ad-Dawah illaah Magazine


The Shahaadah – IS IT ENOUGH TO “SAY” IT? – Dr Saleh as Saleh

The Belief in the Oneness and Uniqueness of Allaah (Tawheed) does not only mean to accept that there is no Creator but Allaah, and that Allaah is the Sovereign Rabb (Lord). The person who admits to this fact yet at the same time insists to associate partners with Allaah in worship, is a Mushrik (committing Shirk) even though he may daily utter the Shahaadah. Tawheed, however, embodies the love of Allaah alone; submission, humility, complete obedience, and sincerity of worship to Allaah alone. All of our life must be for His sake. Whoever acknowledges this meaning of Tawheed then he understands the saying of the Prophet Muhammad (صلى الله عليه وسلم):

“Allaah forbade the admittance to Hell of anyone who says laa ilaaha illal-laah ‘There is no true God Who deserves to be worshipped except Allaah,’ seeking the Face of Allaah.” [Reported by Al-Bukhaaree and Ahmad].

The hypocrites may utter the Shahaadah yet it is known that they are in the lowest part of Hell . Their declaration is not sincere:

“Verily the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them.”(Qur’an, soorat an-Nisaa’, 4:145)
It is a must that the declaration of the Shahaadah be confirmed in the heart as well as by the tongue. The heart is the “king” and the rest of the body is the “army” under its command. The Prophet (صلى الله عليه وسلم) said:

“Verily, there is a piece of flesh in the body if it is good the rest of the body becomes good; and if it is bad, the rest of the body becomes bad, and that is the heart .” [Part of an authentic hadeeth reported by Al-Bukhaaree and Muslim].

Once the Shahaadah is established in the heart it will then help transform the status of the person such that the Fire of Hell will be forbidden to him. It has been narrated that the Prophet (صلى الله عليه وسلم) said:

“Whoever says laa ilaaha illal-laah, ‘there is no true God Who deserves to be worshipped but Allaah’ and declares Kufr (Disbelief) in whatever is worshipped besides Allaah then his money and blood are Haram (forbidden to be harmed in his money and blood) and the judgment (upon this person) is up to Allaah.” [Collected by Muslim and Ahmad].

The above hadeeth is a great explanation for the true meaning of ‘There is no true God but Allaah’. It emphasizes that there must be a complete dissociation from anyone /anything taken as a deity besides Allaah. There can be no worship offered to a righteous man, a star, moon, fire, river, cow, Buddha, Ghandi, Jesus, Khomeini, Malcom X or Y!, Farakhan, graves, statues, money, lust, heads of states, and so forth. Islaam abolishes all forms of man-made deities. When the person disbelieves in offering worship to other than Allaah, then he becomes a Muslim.

It is very clear that the disbelievers (Kuffar) of Mecca knew what the Prophet (صلى الله عليه وسلم) meant by the word he brought to them from Allaah: “There is no true God but Allaah.” They believed that Allaah was the Sustainer, the One Who gives life and causes death. But when Muhammad (صلى الله عليه وسلم) told them to say: “There is no true God Who deserves to be worshipped except Allaah,” their answer was:

“Has he made the “gods” (all) into one God (Allaah) Verily, this is a curious thing !” (Qur’an, soorat Saad, 38:5).

They knew that the declaration of the Shahaadah meant the abolishing of everything introduced between them and Allaah; an end to their intermediary “gods.” This was the reason behind their rejection.

This testimony of Tawheed is pure from any falsehood. It brings eternal abode in Paradise for those who fulfill its conditions and what it entails. Its rejection brings eternal abode in An-Naar (Hell). May Allaah guide me and you to be amongst those who love this declaration as well as abide by its meaning.

Posted from eBook: (pg 12-13)

The Testimony of Tawheed – What Does it Mean – by Saleh As-Saleh رحمه الله