بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَىٰ عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا
Blessed be He Who sent down the criterion (of right and wrong, i.e. this Quran) to His slave (Muhammad sallallaahu ‘alayhi wa sallam) that he may be a warner to the ‘Alamin (mankind and jinns). 25:1
All praise is for Allaah, Lord of all the Worlds, who ordered us to follow His Messenger (sallallaahu ‘alayhi wa sallam) and to call to His Way, and may Allaah send praises and blessings of peace upon our Prophet Muhammad (sallallaahu ‘alayhi wa sallam), and upon his family, his Companions, and those who truly follow them until the Day of Judgment.
ImaamAbu Muhammadal Barbahaaree (d. 329 H rahimahullaah), said in his Sharh Us-Sunnah :
May Allaah have mercy upon you! Examine carefully the speech of everyone you hear from in your time particularly. So do not act in haste and do not enter in anything from it until you ask and see: Did any of the Companions of the Prophet, may Allaah’s praise and salutations be upon him, speak about it, or did any of the scholars? So if you find a narration from them about it, cling to it, do not go beyond it for anything and do not give precedence to anything over it and thus fall into the Fire.
In Explanation to the above Shaykh Saalih al-Fawzaan (haafidthahullaah) mentioned :
Do not be hasty in accepting as correct what you may hear from the people especially in these later times. As now there are many who speak about so many various matters, issue rulings and ascribing to themselves both knowledge and the right to speak. This is especially the case after the emergence and spread of new modern day media technologies. Such that everyone now can speak and bring forth that which is in truth worthless; by this meaning words of no true value – speaking about whatever they wish in the name of knowledge and in the name of the religion of Islaam.
It has even reached the point that you find the people of misguidance and the members of the various groups of misguidance and deviance from the religion speaking as well. Such individuals have now become those who speak in the name of the religion of Islaam through means such as the various satellite television channels. Therefore be very cautious!
It is upon you O Muslim, and upon you O student of knowledge individually, to verify matters and not rush to embrace everything and anything you hear.
It is upon you to verify the truth of what you hear, asking, ‘Who else makes this same statement or claim?’, ‘Where did this thought or concept originate or come from?’, ‘Who is its reference or source authority?’
Asking what are the evidences which support it from within the Book and the Sunnah? And inquiring where has the individual who is putting this forth studied and taken his knowledge from? From who has he studied the knowledge of Islaam?
Each of these matters requires verification through inquiry and investigation, especially in the present age and time. As it is not every speaker who should rightly be considered a source of knowledge, even if he is well-spoken and eloquent, and can manipulate words captivating his listeners.
Do not be taken in and accept him until you are aware of the degree and scope of what he possesses of knowledge and understanding. As perhaps someone’s words may be few, but possesses true understanding, and perhaps another will have a great deal of speech yet he is actually ignorant to such a degree that he doesn’t actually possess anything of true understanding. Rather he only has the ability to enchant with his speech so that the people are deceived. Yet he puts forth the perception that he is a scholar, that he is someone of true understanding and comprehension, that he is a capable thinker, and so forth. Through such means and ways, he is able to deceive and beguile the people, taking them away from the way of truth. Therefore what is to be given true consideration is not the amount of the speech put forth or that one can extensively discuss a subject. Rather the criterion that is to be given consideration is what that speech contains within it of sound authentic knowledge, what it contains of the established and transmitted principles of Islaam.
As perhaps a short or brief statement which is connected to or has a foundation in the established principles can be of greater benefit than a great deal of speech which simply rambles on, and through hearing you can’t actually receive very much benefit from.
This is the reality which is present in our time; one sees a tremendous amount of speech which only possesses within it a small amount of actual knowledge. We see the presence of many speakers yet few people of true understanding and comprehension.’
Transcribed from : ‘A Valued Gift for the Reader of Comments Upon the Book Sharh Us-Sunnah‘, page 102-103 | Shaykh Saalih Ibn Fawzaan al-Fawzaan (haafidthahullaah)
Post Courtesy: Abu Mariyah Junaid Bin Munwar Bin Ali Al-Hindee
Post Link: http://wp.me/p1VJ3-1ov
[Point 8 of 170] Sharus-Sunnah of Al-Barbaharee Explained by Shaykh Muhammad bin Ramzaan
All praise is due to Allah, and may exaltation and safety be granted to Muhammad, his family, his companions, and those who aid them. To proceed:
The people of the Sunnah (1) have foundations and a methodology that they have adhered to since the earliest times of Islam, and these principles and methodology are what distinguish them from others.
The noble Shaykh, Dr. Muhammad Ibn ‘Abdul-Wahhaab al-‘Aqeel (2), may Allah preserve him, presented a summarized version of these foundations and methodology in five principles (3). This was done during a recorded explanation of Ibn Abee Dawood’s [d. 316 AH] well-known poem on creed, “al-Haa’iyyah.”
Before the reader are my own personal shorthand notes from that portion of the lecture. I ask Allah, the Most High, to make this effort solely for Him, and to make it a source for understanding the creed (4) and methodology (5) of the People of the Sunnah.
Principle #1: Understanding the Qur’aan and Sunnah by their apparent meanings, especially in issues related to creed.
Connected to the topic [of understanding creed] are a few points: not separating the Qur’aan from the Sunnah, giving the upmost importance to the Sunnah, and accepting and implementing all authentically reported hadeeth related to ‘aqeedah, whether they be widely-narrated (6) or not (7).
Question: What represents an apparent meaning?Anyone who claims that he is carrying a text upon its apparent meaning must be scrutinized by what follows:
- That the [claimed] apparent meaning is in accordance with other verses of the Qur’aan and wordings of the Sunnah;
- That the [claimed] apparent meaning is in agreement with the understanding of the pious predecessors: the Companions and those upon their way;
- That the [claimed] apparent meaning is in agreement with Arabic language;
- That the [claimed] apparent meaning is in agreement with sound natural disposition
Principle #2: Giving upmost importance to narrations of the pious predecessors: the Companions and those upon their way, and giving their understandings precedence over ours. This is something that distinguishes the People of the Sunnah
Principle #3: Guarding our intellects from that which it cannot fathom in affairs of creed, especially affairs of the unseen
Allah, the Most High, said: “Whatever the Messenger gives you, take it, and whatever he prohibits you from, stay away from it.” [Soorah al-Hashr (59): 7]
The mind has a limit and boundary, just as the eyes do.
Principle #4: Abandoning sitting with the people of innovation, abandoning reading their books, and not debating with them – also, from the angle of current affairs, abandoning visiting their websites and watching their channels.
This (point #4) is a foundation of the People of the Sunnah, and it represents loving and hating for the sake of Allah.
The People of the Sunnah stay away from the people of innovation for the following reasons:
- Due to their harm to the Muslims, and if the People of the Sunnah were to mix with them, the general population would not know who to follow, and they would not know who is correct from who is incorrect, mixing with them gives the false-notion that everyone is equal;
- A representation of Islamic allegiance and Islamic disownment;
- Protecting one’s self from the disease of doubts that the people of innovation spread;
The Messenger of Allah, may Allah exalt his mention and grant him safety, said:
“Flee from the leper as you would flee from a lion.” [al-Bukhaaree]
- As a punishment for them for leaving off the Sunnah;
- As a cure for them, so they don’t think that their behavior is correct
Principle #5: The people of the Sunnah show love for all of the Muslims, and they strive to bring them together upon the truth (8). We must add this last part: upon the truth. Allah, the Most High, says: “Indeed, the Believers are brothers.” [Soorah al-Hujaraat (49): 9] (9)
I ask Allah to make me and you from those who bring the Sunnah to life and from those who cause innovation to die.
(1) Ahlul-Sunnah wal-Jamaa’ah
(2) A lecturer at the Islamic University of al-Madeenah.
(3) [TN]: “Focus on learning principles; they are a way to efficiently organize various issues,” Imam as-S’adi, al-Qawaa’id al-Fiqhiyyah, Line #8.
(8) [TN]: In contrast to the erroneous methodology of the Muslim Brotherhood and those who apply their principles. They seek to unite the Muslims upon any and everything, applying the unrestricted principle of their founder: “We will overlook what we disagree about and cooperate on what we agree upon.” May Allah protect us.
(9) The original audio for this recorded lecture can be accessed here: al-Haa’iyyah – Class#1 (21:40m-52:00m)
(10) Taken from the foreword of Imam al-Aajooree’s book “ash-Sharee’ah, 1/159.
- Defending the Religion & Uniting the Ranks upon the Truth – Istiqaamah Magazine , Issue No.2 ,1996 Must Read !!
- Does Criticizing the innovator divides the Muslim Ummah ?– Answer by Shaykh Saalih al-Fawzaan
- Between us and you are the Books of the Salaf - Shaykh Rabee
- Who are the Quranists? (Quraniyoon) – Shaykh Saalih al-Fawzaan
- Destructive principle – “Unite Upon What We Agree and Be Silent About Our Differences” – by Abu Khadeejah
- The Mu’tazilites – The so-called Rationalistic Sect – ‘ilmul kalaam (scholastic theology)
- Praiseworthy and Blameworthy “Ta-weel”
A Concise Study Guide to Fasting During the Month of Ramadạn
2nd Edition, (1433AH/2012)
Taken from the works of the great scholars
Muḥammad b. Badr al-Dīn Balbān [d. 1083 AH], may Allāh have mercy on him, and
Dr. Ṣāliḥ b. Fawzān al‐Fawzān, may Allāh protect him
Rendered into the English language by Abū Ādam Jamīl Finch
Uploaded with the Permission from the brother Abū Ādam Jamīl Finch (hafidhahullaah)
You can now watch recitation in Al-Masjid Al-Haram, Makkah live in a hopefully safer way (no need to go to YouTube, no links to other videos etc).Go here: http://www.sayingsofthesalaf.net/index.php/watch-makkah-live/
Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillah
With this the beginning of this blessed month of Ramadhaan, and this period of good and mercy, We remind of that which the salaf of this umma were upon from fasting and other acts of worship in this month, that it may be a form of encouragement for us this ramadhaan and those that are to come, if Allah blesses us with life.
Abdur Rahmaan Ibn Ahmad Ad Daaraani said:
“The key to the dunya is in being full, satiated and content. While the key to the hereafter is in hunger (I.e due to fasting). The origin of good in the dunya and the hereafter is in the fear of Allah. Indeed Allah gives his dunya to those who he loves and those he does not love. Hunger (i.e. fasting and its reward) is a treasure preserved with him, that he does not give except to the one he loves specifically. For me to give up a morsel from my late meal (i.e. due to fasting) is more beloved to me than for me to eat it and stand in prayer from the beginning to the end of the night“
(Collected by Abdur Razzaaq As San’aani in Al Musannaf 3/307)
Abu Dardaa said:
“If it were not for three things I wish not to remain in the dunya:
- Placing my face down in prostration to my creator across the alternation of the day and the night, preparing for the (true) life to come
- Experiencing thirst during the hottest part of the day (due to fasting)
- And Sitting with a people who select and choose their words (i.e. are careful with their speech) the way fruit is selected“
(Collected by As Suyooti in Ad Duril Manthoor 6/648)
Ibn Mas’ood – Radhiyallahu anhu said:
“Fasting is a barrier like the barriers used in war“
(Collected by Abdur Razaaq As San’aani in his Musanaf 4/307)
Ubaid Ibn Umair said:
“It used to be said that when winter comes Oh people of the Qur’aan, the nights are long for your prayers, and the days are short for your fasts, so capitalise!“
(Collected by Ibn Abi Shaibah in his Musannaf 7/172)
Upon the authority of Hishaam Ibn Urwa ibn Zubair who said that
his father used to fast consistantly except for Eid al Fitr and Eid Al Adhaa and he died while he was fasting!”
(Siyar a’laamin nubalaa 4/436)
Yahya ibn Ma’een said Ghundar (Muhammad ibn Ja’far al Hudhali 293 H) turned to me one day and said
“Do you know that for the last fifty years i have fasted one day and broke my fast the next! (referring to the fast of daawood)”
(Siyar A’laamin Nubalaa 9/101)
Whatever you abandoned for Allah, don’t return to it
Sheik ibn Uthaymin
Translated by Abu Qayla Rasheed bin Estes Barbee
The following is a summary translation taken from sahab.net
Sheik Uthaymin, may Allah have mercy upon him, said in his explanation of the hadith of Sa’d bin Abi Waqaas in the chapter of sincerity and intention in Riyaadis Saaliheen
The second affair: That no one from amongst them would return to Mecca after they had left it migrating to Allah and His Messenger.
Because if you leave a land migrating to Allah and His Messenger then it is like the wealth that you gave in charity, it is not possible that you can take it back.
And in a similar fashion, everything that the person leaves for the sake of Allah, then it is not possible that they return to it.
And with this; many of the people have been given success to remove the televisions from their homes thus making repentance to Allah and placing themselves far away from it and the evil that it contains; so they say, ‘is it now possible for us to return the television to our homes?’
We say, no; after you have removed it for the sake of Allah do not return it. Because if the person abandons something for the sake of Allah and makes hijra from something for the sake of Allah, he does not return to it. And for this reason the Messenger, peace and blessings are upon him, asked his Lord to allow his companions to continue in their hijra.
Taken from : http://salafitalk.net
- Al ‘Allaamah Shaykh Muqbil’s fatwaa on television (TV) ( Must Read !!)
- TV – Yes or no ? – by Saleh as-Saleh
- The Ruling on Television – by Shaik Nasiruddin Albanee
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Beginning with Tunisia then Libya, Egypt, Yemen and now Syria, the Muslim lands have become riddled with the fitnah of revolution – an adopted method of change that has never been part of Islaam.
This disease has entered the hearts and minds of Muslims who have resorted to demonstrations, protests and revolting against the Muslim ruler – all of which are haram (impermissible), according to the pristine sharee’ah (the final and preserved Islaamic legislation revealed from above the heavens by One Who is All-Wise and All-Knowing). Many have been deceived into change through these hectic and democratic methods.
This sickness of revolution, which was innovated by the early deviant groups such as the Khawaarij, has now sadly become the accepted way amongst ignorant Muslims – and undoubtedly this benefits none but the enemies of Islaam. May Allaah rectify the Muslim lands from this disease, and return us all back to the Qur`aan and Sunnah upon the understanding of the righteous predecessors (the Prophet, salallaahu ‘alayhi wa sallam, and his companions, radiallaahu ‘anhum).
Shaykh ‘Adil Sayyid (hafidhahullaah), who is in the middle of this calamity in Egypt and who has defended the position of Ahlus-Sunnah, clarified this very important issue on the 20th of Jamada ath-Thaani, 1433, corresponding to 5-9-12.
Source: Listen/Download (Arabic & English)
“I am not on my Deen right now because I want to give Islam all of me, and right now I can’t do that.” – Shaykh Ahmad Umar Bazmool
Published on 6 Jun 2012 by SalafyInk
Post Courtesy for the Below: Abu Bilal Nahim @ KSA_dawah Google group
The following question has been extracted from a posting on www.salafyink.com may Allah reward our brother imensely for their efforts.
The links for the two part series of Q&A asked to Shaykh Ahmad Umar Bazmool can be found at the end of this post.
Second Question: Some Muslims who are not practicing say, “I am not on my Deen right now because I want to give Islam all of me, and right now I can’t do that.“ So they leave everything that Allaah made incumbent upon them due to this claim. (Meaning) they say: “I don’t want to practice just half way (one foot in and one foot out), I want to practice all the way. However because of the sins I’m committing right now, I don’t want to mix this with Islam.”
So what is your advice regarding this?
Shaykh: You mean that he is Muslim, but he is a sinner?
Questioner [Abu Yusuf Khaleefah]: Yes.
Answer: We say to him that there is nothing wrong that you remain upon your sins and you continue upon them up until Allaah blesses you to make a sincere tawbah – however with a condition, and it is that you are guaranteed that you will not die except after you make tawbah! Also that you are guaranteed that you will live until a time that these sins will not affect you and your heart.
This is because sins place a covering on the heart which can hinder one from making tawbah, may Allaah not decree this.
So a Muslim does not have a guarantee for himself that he won’t die right now while still upon sins. So what excuse does a person make? They say, “but Allaah is Oft-Forgiving, Most Merciful.” Yes, but He is also Severe in punishment. So it is incumbent that the Muslim does not feel safe from the plotting of Allaah. And it is incumbent that he does (righteous) actions and repents to Allaah, the Mighty and Majestic. So I’m mentioning these things in the beginning of this answer – as it is said – to sort of relate to the questioner according to the level of his intellect.
However if you are a Muslim who really comprehends what you are saying here, then listen to the following points:
The first point: who said to you that Islam wants from you that you be a Muslim who does not commit any sin at all? The Prophet – salla Allaahu alayhi wa sallam – said: “All of the children of Adam makes many mistakes and the best of those who make mistakes are those who repent.” [Authenticated by al-Albaanee in Saheeh Sunan Ibn Maajah (no.3428).]
So he – salla Allaahu alayhi wa sallam – clarified that the children of Adam (i.e. people) fall into mistakes and errors, excluding the Prophets and Messengers, and the best of these people are those who often repent. He didn’t say those who are persistent upon sins, then they make tawbah at the end. So this is the first thing.
Secondly: The Prophet – salla Allaahu alayhi wa sallam – said to his companions: “If it wasn’t that you all commit sins, Allaah would have brought a people who commit sins, and He would forgive them,” or close to this meaning said by the Prophet, ‘alayhis salaam.
So who said to you it is requested that you be a Muslim one hundred per cent never falling into error. No doubt that this affair is good but who can guarantee this? This is a high level. If we made it a condition for all of the Muslims, no one would ever repent.
The third matter: come with me and ponder over the statement of Allaah the Mighty and Majestic:
كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِممَّا كَانُوا يَكْسِبُونَ
Nay, but Rân has been placed over their hearts because of what they used to earn.”
(The word in the beginning of the ayah) Kalla, is a statement of rebukement. And as for Rân, it means that He placed a seal over the hearts of these people. As for His statement, “because of what they used to earn,” meaning the acts they used to commit. So what is the (general) meaning of the ayah? It means, due to their sins, a seal was placed over their hearts, so they could not make repentance nor can they ask for forgiveness.
That which supports this is the narration of the Prophet – salla Allaahu alayhi wa sallam – and this is the fourth matter: “If a person commits a sin, a black spot is placed over his heart. And if he repents and refrains, it will be wiped away. However if he sins and persists upon the sins, the spots will return up until the heart becomes totally black resembling an upside down mug. It will not recognize any good nor will it rebuke any evil.” [Declared 'hasan,' by al-Albaanee in Saheeh al-Jami' al-Saghir (1666)]
This is because of sins and not making tawbah and not returning to Allaah, the Mighty and Majestic. Also, shaytaan hopes that he can win over a person by this statement [in question]. Outwardly, this statement seems good but the reality is that it is evil. This is because this means, it is as if you deem Allah too great that you sin and repent, and you deem Allah too great to fall into opposition to His command, so (based on your understanding) you (will just) remain persistent upon your sins until you’re ready to repent (for good). However in reality this is an evil (thought). Also look at the advice of the Prophet – salla Allaahu Alayhi wa sallam – to Mu’adh, may Allaah be pleased with him – when he said: “O Mu’adh, fear Allaah wherever you may be.” Allaah is with you [by His knowledge] wherever you may be, He sees you, and He knows your condition and He’s with you with His Knowledge, the Mighty and Majestic.
… وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ …
“…And He is with you wherever you may be…”
(Hadeed: 57: 4)
”O Mu’adh fear Allaah wherever you may be and follow up a bad deed with a good deed, and it will erase it.”
These are priceless words of advice. If you fall into a sin, all of the children of Adam fall into many sins, repent to Allaah, seek Allaah’s forgiveness, pray two Rak’ahs for repentance to Allaah, give sadaqah, glorify Allaah, read the Qur`aan, do righteous deeds. Why all of this? So sins won’t cause a seal to be placed upon your heart.
And your statement “I don’t want to repent because I want to be a believer 100 per cent.” Does not the statement of the Prophet – salla Allaahu alayhi wa sallam – refute this? “And follow up a bad deed with a good deed.” Look: are you better or the Prophet – salla Allaahu alayhi wa sallam? Who is more knowledgeable concerning Allaah? The Messenger of Allaah – salla Allaahu alayhi wa sallam – is the most knowledgeable concerning Allaah, and he is the one who pointed us to that which earns the pleasure of Allaah and he pointed us to follow up a bad deed with a good deed. He didn’t say, sin, sin, sin, and then repent.
I end this answer with a (another) great hadeeth and it is a glad tidings for me and you and every sinner. The Prophet – salla Allaahu alayhi wa sallam – informed of this glad tiding. He said: “If a slave commits a sin, then seeks forgiveness, Allaah will say to the angels: My slave committed a sin and then he sought my forgiveness and I forgave him. Then he committed another sin, and Allaah will say: My slave committed a sin and sought my forgiveness and I forgave him. Then the slave will commit another sin (and repented). So Allaah will say: My slave committed a sin and sought my forgiveness, and I forgave him. I testify you O My angels that I have forgiven him.”
So look, (that one) makes tawbah, and then falls into a sin and then makes tawbah, and then falls into a sin. This is not from playing games and this is not from making mockery of Allaah or falling short. Rather this is the war between [us and] shaytaan who said:
قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ
[Iblîs (Satan)] said: “By Your Might (Oh my Lord) I will lead all of them astray”
(Sad: 38: 82)
And also it shows that the door of tawbah is always open, concerning which Allaah has said: “And by My Might I will indeed forgive them so long as they seek forgiveness from me.”
So this is the war and struggle between us and shaytaan, so beware, beware of this statement. Repent to Allaah, and seek His forgiveness every time you fall into a sin, and do not despair from the mercy of Allaah, the Mighty and Majestic. And Allaah said:
يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا
“Oh you who believe: turn in repentance to Allaah with a sincere repentance…”
‘Umar and other than him from the companions and the Salaf said: Sincere repentance is that after you fall into a sin, then repent from it and never return to it up until death. Yes, this is a very high level and – if you can do it – this is something good. However that you remain upon sins and you say, ‘I want to just make one tawbah for everything.’ …Just as I said to you in the beginning, who can guarantee for you that you will live to a time you can make tawbah, and who is it that can guarantee that you will have a heart that will incline to making tawbah after it was sealed due to constant sinning? So – by Allaah – be steadfast in turning (in repentance) to Allaah.
The complete series of questions and answers can be downloaded from the following links:
Question extracted from Part 1 in the series and slightly modified for presentation purposes:
أبو بلال نعيم بن عبد المجيد
Shaikh-ul-Islaam Ibn Taymiyyah (rahimahullaah Ta’aala) said: “Those who establish the duty of preserving what was inherited from the Messenger (salallaahu ‘alayhi wa sallam) – and safeguard it from any addition or deletion – are from the greatest of the awliyya` of Allaah; they are of the beloved servants of Allaah and His party.”
Imam Ibnul Qayyim (rahimahullaah Ta’aala) said: “Whoever proceeds upon the Straight Path that the Messenger (salallaahu ‘alayhi wa sallam) and his companions were upon, let him make himself get used to trouble from the ignoramuses and Ahlul-Bid’ah, such as them belittling him, attacking him, warning against him.“
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Narrated by Abu Hurairah (radiallaahu ‘anhu): The Messenger of Allaah (salallaahu ‘alaihi wa sallam) said, “Eeman has sixty or seventy-odd branches. The least of them is to remove something harmful from the road, and the most lofty of them is the saying: ‘Laa illaha il Allaah‘ (none has the right to be worshipped except Allaah). And modesty is a branch of Eeman.” [Agreed Upon]
[The following is from Shaikh Zaynoo's highly beneficial book The Methodology of The Saved Sect]
Verily, these branches are derived from the
1- As for the actions of the heart:
They are the beliefs and the intentions. They consist of 24 matters*: Eeman in Allaah, and it comprises of Eeman in His Essence, His Attributes, and His Oneness. With the fact that:لَيْسَ كَمِثْلِه ِ شَيْء ٌ وَهُوَ السَّمِيعُ البَصِيرُ
…There is nothing like unto Him, and He is the All-Hearer, the All-Seer. (Ash-Shura, ayah 11)
It also includes belief in the occurrence of that which He wrote. Also, Eeman in His Angels, His Books, His Messengers, and Qadr (pre-destination), its good and its bad. It includes Eeman in The Last Day, the questioning in the grave, its blessing and its punishment, and the Day of Resurrection, the Judgement, the Scales and the Bridge (Siraat), Paradise and Hell.
Also, the love of Allaah, loving and hating for His sake, love for the Prophet (salallaahu ‘alayhi wa sallam), belief in his excellence, and it comprises of sending salutations upon him and following his Sunnah, Ikhlaas which comprises of abandoning showing off and hypocrisy, repentance, fear, hope, thanks, allegiance, patience and contenment with the Divine Pre-Decree and Ordainment, trust, mercy, humility, respecting the elders and being merciful to the young, to abandon pride and conceit, to abandon jealousy, hatred and anger.
2- The actions of the tongue: It comprises of the following seven matters:
- The pronouncement of Tawheed (testifying that none has the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allaah),
- Recitation of the Qur`an
- Learning knowledge and teaching it to others
- Supplicationto Allaah alone
- Dhikr (remembrance of Allaah) which comprises of asking for forgiveness
- TasbeeH (glorifying Allaah by saying ‘SubhanAllaah‘)
- avoidance of vain talk
3- The actions of the body: It comprises of 38 matters:
a- From them is that which is connected to the individual: It consists of 15 characteristics which are the
purification of the outer and innser self, comprising of avoidance of impurities, covering and protecting the private parts, the obligatory and supererogatory prayers, similarly zakaat and freeing slaves, generosity which comprises of giving food and honoring the guest, the obligatory and supererogatory fasting, i’tikaaf (seclusion in the masjid), searching for Lailatul-Qadr, Hajj and ‘Umrah, and similarly Tawaaf.
Also, fleeing within the religion, and it comprises of Hijrah (migration) from the lands of Shirk to the land of Eeman, fulfilling the vows and looking after one’s swearing (i.e. swearing by Allaah) and the fulfillment of the expiation (such as the expiation of the oath and the expiation for having sexual intercourse during the days of Ramadaan).
b- From them is that which is connected to compliance: It comprises of six matters, which are
chastity within marriage and the establishment of the rights of the family, honoring the parents, and it comprises of avoiding being disrespectful to one’s parents, educating the children, maintaining the ties of the womb, obeying the ruler (without disobeying Allaah) and gentleness with the slaves.
c- From them that which is connected to the general matters: It comprises of 17 matters:
The establishment of rulership with justice, following the Jama’ah and obedience to those in authority (in that which is correct), making peace between the people, which includes fighting the Khawaarij** and the oppressors.
To co-operate upon Birr (righteousness) and Taqwah (piety), which includes enjoining the good and forbidding the evil, the establishment of the punishments of Allaah (Hudood), Jihaad with its levels, fulfillment of the trust and from its fulfillment of a fifth of the war booty, repayment of the loan, honoring the neighbor, having good dealings, collecting the wealth from whom it is permissible, and spending it upon those who have a right to it.
Also, it includes abandoning squandering and wastage, returning the salaam, responding to the one who sneezes, refraining from harming the people, keeping away from idle amusement, and removing something harmful from the road.
The preceding hadeeth proves that Tawheed, which is the saying of Laa illaaha illa-Allaah, is the highest level of Eeman and the most superior.So it is incumbent upon the callers to Islaam to begin with that which is the highest and then that which follows in priority. Starting with the foundations before the structure, and with the most important then that which follows in importance. This is because Tawheed unites the nations of the Arabs and non-Arabs upon Islaam and creates, from them, the Islaaamic State, the State of Tawheed.
* [Some of these matters comprise parts of others. For example, Eeman in Allaah includes Eeman in His Essence, His Attributes and His Oneness. Another example, Ikhlaas includes the abandonment of showing off and hypocrisy. And Allaah knows best.]
** [The Khawaarij] An astray group and part of their belief is to declare Muslims to be outside the fold of Islaam on account of their committing major sins. They also call for speaking out and fighting against the Muslim rulers, in opposition to the way of the Salaf, who held the position that it is not permissible to speak out against the Muslim rulers nor to fight them, be they righteous or sinful. Refer to Chapter 5 in The Foundations of the Sunnah, by Imam Ahmad ibn Hanbal (Salafi Publications).
Post Courtesy : Maher Attiyeh @