Basic Things We Should Know. About Our Faith. And what it negates it.

Transcription

1 Basic Things We Should Know About Our Faith. And what it negates it. Author ---- anonymous Compiled By the Author.

2 Things We Should Know 1. The Five Pillars of Islam I. The testimony. Seven Condition Of Shahadah II. To establish prayer Pillars of Salat (Arkan Al-Salat) Conditions of Salat Necessary Duties of Salat (Wajibat Al Salat) III. To give Zakaat (obligatory charity) IV. To fast in Ramadhan V. To perform Hajj (pilgrimage). 2. Pillars of Iman (Believing in Allah [Tawheed], His Angels, His Books, His Messengers, the Last Day and the good or bad that Qadar (predestination) brings.) 3. Importance of Aqeedah 4. The Goals of Islamic Belief (Aqeedah) 5. Hypocrisy 6. Kuffr (disbelief) 7. Negations of Tawheed (SHIRK) The Origin Of Shirk 8. The Ten Negations of Islaam

3 In the Name of Allah, Most Beneficent, Most Merciful The Pillars of Islam The Pillars of Islam are the cornerstones on which Islam is built. There are five pillars of Islam. They are mentioned in the Hadeeth of ibn Omar (radiyallaahu anhuma), that the Prophet (sallallaahu alaihi wa-sallam) said, what translated means, Islam is built around five (pillars): 1. The testimony that there is no god except Allah and that Muhammad (sallallaahu alaihi wa-sallam) is His slave and Messenger. 2. To establish prayer, 3. To give Zakaat (obligatory charity), 4. To fast in Ramadhan, 5. To perform Hajj (pilgrimage). [Saheeh Muslim and Saheeh al-bukharee] 1. The Shahadah (the testimony) that there is none worthy of worship except Allah and that Muhammad (sallallaahu alaihi wa-sallam) is His slave and Messenger, requires solid belief, in the heart, in it. This belief must also be confirmed by the tongue. It is called Shahadah (testimony) to show that when a believer believes in it, his belief is as solid as if he is an eyewitness. This Shahadah is one cornerstone, although it contains many aspects that must be taken as belief. This testimony (comprised of two testimonies as is apparent), is considered one cornerstone, either because it contains testifying that Muhammad (sallallaahu alaihi wa-sallam) is only a conveyer of the Message from Allah and His slave and Messenger, thus completing the testimony that Allah is One or because these two testimonies together are the reason behind the acceptance of deeds by Allah. Deeds are neither valid nor accepted unless they are done with sincerity for the sake of Allah alone, and this is called Ikhlas, and through following the way of the Messenger of Allah (sallallaahu alaihi wa-sallam). Realizing the essence of this testimony, that there is no god except Allah, is a result of Ikhlas (sincerity) to Allah. Realizing the essence of testifying that Muhammad (sallallaahu alaihi wa-sallam) is His slave and Messenger, comes as a result of following the Messenger of Allah. This magnificent testimony leads to many sweet results. It frees the hearts and souls from being enslaved to the creation and from following other than the Messenger. ::::::::::::::: 7 Conditions of Shahadah ::::::::::::::::::: To bear witness that none has the right to be worshipped save Allah the Supreme Master of all that exists and to bear witness that Muhammad (pbuh) was his final messenger and apostle is to take ones Shahadah. However, this proclamation can be nullified if the seven criterion below are not met, i.e. the conditions of Shahadah. 1- Knowledge To know that Allah exists through coherent thought and knowing through evidence that the Qur an is his word is the first condition. Allah the exalted states: And those whom they invoke instead of Him have no power of intercession except for those who bear witness to the truth knowingly and they know (Surah 43:86) 2- Certainty

4 To be sure without a shadow of a doubt about His, the Most High s existence and the Qur an being His word. Allah, the Glorified states: Only those believers who have believed in Allah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allah. Those! They are the truthful (Surah 49:15) 3- Accept Islam inwardly & outwardly Abu Talib, the uncle of Allah s final apostle (pbuh) gave refuge to his nephew in Makkah whilst he was being persecuted, and generally aided Islam a great deal. On his deathbed, Muhammad (pbuh) rushed to him and said, Just proclaim these four words and I will use them to intercede for you on the Day of Judgment. He refused, and hence died in a state of disbelief. Therefore it is a necessity to proclaim ones faith. Allah, the All Mighty said in this instance: Verily you (O Muhammad pbuh) guide not who you like, but Allah guides who He Wills. And he knows best those who are guided 4- Complete submission to Qur an & Sunnah To reject the fact that Muhammad (pbuh) was the final messenger of Allah takes you outside the fold of Islam; similarly, to reject any one ayah (verse) from the Qur an, also makes one a disbeliever. Allah, the Most Gracious states in his scripture: O you who believe! Enter perfectly into Islam (by obeying all the rules and regulation of the Islamic religion) and follow not the footsteps of the shaytan. Verily, he is to you a plain enemy (Surah 2:208) 5- Condemn all shades of falsehood One cannot pick and choose whom to condemn, if it is manifest that they are part of a baat il (falsehood) movement or have false beliefs to Islam. The Messenger of Allah (pbuh) once said: Any one of you who sees an evil act, let him stop it with his hands, and if he cannot, let him condemn it with his tongue, and if he cannot, let him hate it in his heart and that is the weakest level of Iman (faith) 6- Singularity of devotion Any righteous deed one undertakes must be solely to seek the pleasure of Allah, the only One worthy of praise. One recites at least 17 times a day Surah Fatihah, where we say: You alone we worship, and you alone we ask for help (Surah 1:5) Therefore if one performs a deed to show off, (i.e. do a deed for anyone other than Allah, then it is a form of minor shirk (ascribing a partner with Allah), and this is furthermore related in the first hadith of Bukhari, where Umar ibn Khattab narrated: I heard Allah's Apostle saying, Deeds (their correctness and rewards) depend upon intentions, and every person gets but what he has intended. So whoever emigrated for worldly benefits, or for a woman to marry, his emigration is for what he emigrated for. 7- Al Wala wal Bara (To love and hate for Allah) This is a compulsory feeling one must have in Islam. Allah, the All Sufficient, affirms this in his Qur an: You (Muhammad pbuh) will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger, even though they were their fathers or their sons or their brothers or their kindred (people). For such he has written faith in their hearts (Surah 58:22) Allah, the best Disposer of Affairs, states that a believer would never take alliance with the enemies of Allah, and this in turn, is expressing ones love towards Allah and hate to his enemies.

5 :::::::::::::::::::::::::::::::::::::::::::::::::::::::::::: 2. Establishing the prayers means to worship Allah by praying to Him. One must preserve the prayers by establishing them on time and in the best manner, as taught by the Prophet (sallallaahu alaihi wa-sallam). Rewards for establishing the prayers include tranquillity and happiness that are felt in the heart. Prayer also leads one to abandoning evil deeds and behaviour. Pillars of Salat (Arkan Al-Salat) The prayer has obligatory pillars, which must be fulfilled for its validity. They are: 1. "Al Qiyam" - prayer is to be performed in a standing position if a person is physically capable. 2. "Takbeer al Ihram", that is saying "Allahu Akbar", at the commencement of the prayer. 3. " Al Fatihah" - that is reciting the opening chapter of the Holy Qur an in every rak at (unit). 4. "Ruku " - this is the bowing posture wherein the head and back are positioned at the same level and both hands are rested on the knees with the fingers spread apart. 5. Raising up from ruku position. 6. It is required to stand up from the ruku position in such a way that the person feels that all his/her backbones are straightened. 7. "Sujud" - that is prostrating oneself in such a way that the following seven parts of the body are firmly placed on the ground. i.e. forehead together with the tip of the nose, both palms, both knees, the bottom surface of toes of both feet. 8. Raising the head from the sujud position. 9. It is required to sit upright during the pause between the two prostrations. 10. Taking a sitting position for the recitation of "tashah-hud" words of witness. 11. Reciting of "Tashah-hud" - words of witness. 12. Reciting the words of supplication - salât and salâm for the Prophet. 13. "Tasleem" - that is Concluding the prayer with the words "Al salamu Alaiykum wa Rahmat Allahi wa Barakatuhu." 14. While fulfilling the above pillars of salat, the person should be in a state of tranquillity. The above are the pillars of the prayer, wherein if any of them is missed, the whole rak ah (Unit) be repeated in which the pillar was omitted. But if the takbeer al Ihram - (the first takbeer that initiates the prayer), is omitted, then the whole salat be repeated. Conditions of Salat 1. Acceptance of Islamic Faith - disbelievers are not required to perform salat until they believe in Allah and bear witness that there is no god but Allah and bear witness that Muhammad (saas), is His Messenger. 2. Al Niyyah - This Arabic word means intention by heart to perform a particular deed. 3. Cleanliness - This includes cleanliness of the body, the cloths and the place where the prayer is to be performed. 4. Purification - this refers to the performance of wudu (or ghusl where it is required) prior to performing the prayer. 5. Clothes and concealing of the private parts - for man, it is essential to cover at least from navel to the knees all around, while in the case of a woman, her body should be totally covered except the face and palms. But if there are men around, she should cover her body totally. 6. Facing the "qiblah" - A person when praying, must face towards the direction of the ka bah, the Sacred Mosque in Makkah. If a person is in a strange place, and is not in a position to find out the right direction of qiblah, he/she can make the best guess of the qiblah and perform the prayer. 7. Timing - prayers are to be observed at the prescribed times.

6 Necessary Duties of Salat (Wajibat Al Salat) In addition to the above 14 pillars of prayer, there are also certain necessary duties, which need to be fulfilled in the course of the salat. They are as follows: 1. All takbeers except takbeer al Ihram. 2. Saying "subhana rabbi al azim", (once) in ruku position. 3. Saying "sami Allah liman hamidah" (once) while resuming standing position from the ruku, whether the person is Imam - leading the prayer, or is praying alone. 4. Saying "rabbana wa laka al hamd" (once) after resuming the standing position from the ruku. This is required from the Imam, from the congregation and also when person praying alone. 5. Saying "subhana rabbi al ala" (once) when in sujud (Prostration) position. 6. Saying "rabbi aghfir li" in the sitting pause between the two prostrations of every unit of the prayer. 7. Taking a sitting position on the recitation of the first tashah-hud at the end of first two rakat (units) of Zuhr (noon), Asr (afternoon), Maghrib (evening) and Isha (night) prayers. 8. Reciting the tashah-hud (words of witness) after the end of first two rak at of Zuhr, Asr, Maghrib and Isha prayers. The above 8 acts constitute the necessary duties (parts) of the prayer and if one of the necessary duties is missed unintentionally, then the person is required to correct the mistake by performing two prostrations of forgetfulness at the end of the prayer. However, if any of these duties is left out deliberately, then the whole prayer is nullified and shall require a repetition. 3. Paying Zakat is worshipping Allah by paying the amount of charity obligated on the ones who have enough money or possessions that require paying Zakat. Paying the required Zakat leads to cleansing the heart from the evil of misery. It also fulfills the needs of Islam and Muslims. All things belong to God, and wealth is therefore held by human beings in trust. The original meaning of the word zakat is both purification and growth. Giving zakat means giving a specified percentage on certain properties to certain classes of needy people. The percentage which is due on gold, silver, and cash funds that have reached the amount of about 85 grams of gold and held in possession for one lunar year is two and a half percent. Our possessions are purified by setting aside a small portion for those in need, and, like the pruning of plants, this cutting back balances and encourages new growth. A person may also give as much as he or she pleases as voluntary alms or charity. 4. Fasting Ramadhan contains worshipping Allah by fasting during the days of this month, by not eating or drinking from dawn to sunset. Fasting trains the souls to abandon what is preferred and desired, seeking the pleasure of Allah. Fasting is an obligation, which Allaah prescribed on every Muslim5 that is sane and has reached the age of puberty. Allaah says: O you who believe! Fasting is prescribed for you as it was prescribed for those before you,in order that you may attain Taqwaa. [Surah Al-Baqarah: 183] The specified time when it becomes obligatory is the month of Ramadaan of every year. Allaah says: The month of Ramadaan in which was revealed the Qur aan, a guidance for mankind and a clear proof for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadaan), then he must observe the Fast (that month). [Surah Al-Baqarah: 185] Fasting in the month of Ramadaan is one of the pillars of Islaam.

7 5. Performing Hajj (pilgrimage to Makkah) is worshipping Allah by visiting the Holy House to perform the rituals of Hajj. Hajj trains the souls to spend time and physical effort, seeking to obey Allah. This is why Hajj is considered a type of Jihad (struggle). The annual pilgrimage (Hajj) to Makkah is an obligation once in a lifetime for those who are physically and financially able to perform it. About two million people go to Makkah each year from Pilgrims praying at the Haram mosque in Makkah. In this mosque is the Kaaba (the black building in the picture) which Muslims turn toward when praying. The Kaaba is the place of worship which God commanded the Prophets Abraham and his son, Ishmael, to build. every corner of the globe. Although Makkah is always filled with visitors, the annual Hajj is performed in the twelfth month of the Islamic calendar. Male pilgrims wear special simple clothes which strip away distinctions of class and culture so that all stand equal before God. The rites of the Hajj include circling the Kaaba seven times and going seven times between the hillocks of Safa and Marwa, as Hagar did during her search for water. Then the pilgrims stand together in Arafa1 and ask God for what they wish and for His forgiveness, in what is often thought of as a preview of the Day of Judgment. The end of the Hajj is marked by a festival, Eid Al-Adha, which is celebrated with prayers. This, and Eid al-fitr, a feast-day commemorating the end of Ramadan, are the two annual festivals of the Muslim calendar. Pillars of Iman Its pillars are: Believing in Allah, His Angels, His Books, His Messengers, the Last Day and the good or bad that Qadar (predestination) brings. These pillars are mentioned in the Book of Allah and the Sunnah of His Messenger (sallallahu alaihi wa-sallam). Allah said, what translated means, Righteousness is not that you (only) turn your faces towards the East and (or) the West (in prayers); but righteousness is (the quality) of the one who believes in Allah, the Last Day, the Angels, the Book and the Prophets [2:177], and with regards to Qadar, Verily, We have created all things with Qadar. And Our Commandment is but one, as the twinkling of an eye. [54:49]. In the Sunnah, the Messenger of Allah said, in answer to Gibreel when he asked him about Iman (belief), Iman is to believe in Allah, His Angels, His Books, His Messengers, the Last Day, and to believe in the Qadar and what it brings of good or bad. [ Saheeh Muslim] The Belief in Allah (TAWHEED) 1 - Belief In Allah s Existence Allah s existence is affirmed through Fitrah (the innate purity that Allah creates in every human being), the Mind, the Shari ah (Islamic Law) and the senses. 2 - Belief In Allah s Lordship This means to believe that Allah is the Lord, alone, and that He has no partners or helpers. The Rabb (Lord) is the One who Creates and Commands. There is no creator except Allah and there is no owner of the universe except Him. The Commandment and the Control is His. He said, what translated means, Surely, His is the Creation and commandment. [7:54] and, Such is Allah your Lord; His is the Kingdom. And those whom you invoke or call upon instead of Him, own not even a Qitmir (the membrane over the datestone)." [35:13]. 3 - The Belief That He Is the ILAH (the Only True God): Allah is the Ilah, meaning He is the Worshipped One Who has no partners. This Ilah is worshipped with love and reverence. He said, what translated means, And your Lord is One Lord, there is none who has the right to be worshipped but He, the Most Beneficent, the Most Merciful. [2:163]

8 and, Allah bears witness that none has the right to be worshipped but He, and the Angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice, none has the right to be worshipped but He, the All-Mighty, the All-Wise. [3:18]. All things that are taken as gods, besides Allah, are false gods, That is because Allah is the Truth (the Only True God), and what they (the disbelievers) invoke besides Him, it is falsehood. And verily, Allah is the Most High, the Most Great. [22:62]. All Messengers used to say to their nations, Worship Allah! You have no other God but Him. [23:23]. 4 - The Belief In Allah s Names and Attributes. This belief requires accepting whatever Allah described of Himself in His Book or in the Sunnah of His Messenger (sallallahu alaihi wa-sallam). The Names and Attributes must be accepted without alteration [1], rejection [2], and precise description of their true nature or equating them with attributes of the creation. Allah said, what translated means, And (all) the Most Beautiful Names belong to Allah, so call on Him by them, and leave the company of those who deny His Names. They will be requited for what they used to do. [7:180], His is the highest description in the heavens and in the earth. And He is the All- Mighty, the All-Wise. [30:27] and, There is nothing like unto Hint, and He is the All-Hearer, the All Seer. [42:11]. Belief In The Angels The Angels are a matter of the unseen. They are created by Allah and they worship Him. They have no attributes that qualify them to be gods or lords. Allah created them from light, and He bestowed on them the bounty of obeying Him at all times. He gave them the power to carry and implement His orders, And those who are near Him (the angels) are not too proud to worship Him, nor are they weary (of His worship). They glorify His praises night and day, (and) they never slacken (to do so). [21:19-20]. They are so numerous that only Allah can count their numbers. Anas (radiyallaahu anhu) said, while narrating the story of the Prophet s (sallallaahu alaihi wa-sallam) ascension to heaven, that Al-Bait Al- Ma amoor (the House in heaven that is always inhabited. It is, for the inhabitants of heaven, like the Kaa bah for the people of earth) was raised for the Prophet (sallallaahu alaihi wa-sallam) in heaven so he can see it. Each day, seventy thousand Angels pray in this House, and when they exit from it, they will never get back into it (this shows how numerous the angels are).[saheeh al-bukharee and Saheeh Muslim] Belief In The Books Kutub (books) is plural for Kitab (a book). They are called Kutub because they are written (maktoob). Books, here means the Books that Allah sent down to His Messengers as a mercy and guidance for mankind. These Books are designed to lead mankind to what brings them happiness in this life and in the Hereafter. There are four aspects of believing in the Books 1. To believe that they are truly sent down by Allah. 2. To believe in the Books that mankind were informed of, like the Qur aan, sent down to Muhammad (sallallaahu alaihi wa-sallam), the Torah, sent down to Moses, the Injeel (the Gospel), sent down to Jesus and the Zaboor (the Psalms), sent down to David. We also believe in the other Books, sent down by Allah, even though we do not know their names. 3. To believe in whatever the Books contained, like whatever is contained in the Qur aan and sections of previous Books that have not been corrupted. 4. To implement the Commandments contained in these Books, unless Allah

9 commanded to the contrary through Naskh (over ruling). We must accept whatever these Books contained of Commandments, even if we do not know the wisdom behind them. All previous Books were over-ruled by the Qur aan. Allah said, what translated means, And We have sent down to you (O Muhammad) the Book (this Qur aan) in truth, confirming the Scripture that came before it and dominant over it. [5:48]. This means that the Qur aan is dominant over all other Books. Therefore, no Commandment contained in other than the Qur aan can be implemented unless it is in agreement with the Qur aan. Belief In the Messengers The Messengers are sent to deliver a Message. They are the ones to whom Allah has sent down revelation and who conveys His Law to mankind. Allah ordered them to deliver these Messages. The first Messenger to be sent was Noah and the last one was Muhammad (sallallaahu alaihi wa-sallam). Allah said, what translated means, Verily, We have inspired you (O Muhammad) as We inspired Noah and the Prophets after him. [4:163]. Anas ibn Malik (radiyallaahu anhu) narrated that the Prophet (sallallaahu alaihi wa-sallam) said, during his Hadeeth about Shafa ah (the right of intercession on mankind s behalf that Allah grants to His Messenger on the Last Day), Mankind come to Adam to intercede on their behalf but he declines, saying: Go to Noah, the First Messenger that Allah sent... [Saheeh al-bukharee] Also, Allah said, what translated means, Muhammad (sallallaahu alaihi wasallam) is not the father of any man among you, but he is the Messenger of Allah, and the Last (end) of Prophets. [33:40]. Allah sent Messengers to every nation and provided them with Laws that their nations must follow. Some Messengers were sent to revive a Message of a previous Messenger. Allah said, what translated means, And verily, We have sent among every nation a Messenger (proclaiming): Worship Allah (alone), and avoid all Taghut (false deities). [16:36], And there never was a nation but a warner had passed among them)." [35:24] and, Verily, We did send down the Torah (to Moses), therein was guidance and light, by which the Prophets, who submitted themselves to Allah s will, judged the Jews. [5:44]. The Messengers are only humans and they do not possess any attributes that qualify them to be gods. Allah described His Messenger, Muhammad (sallallahu alaihi wa-sallam), the master of all Messengers and the best of mankind, saying, what translated means, Say (O Muhammad (sallallahu alaihi wa-sallam): I possess no power of benefit or harm to myself except as Allah will. If I had the knowledge of the Unseen, I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe. [7:188] and, Say (O Muhammad): It is not in my power to cause you harm, or to bring you to the Right Path. Say: (O Muhammad): None can protect me from Allah s punishment (if I were to disobey Him), nor should I find refuge except in Him. [72:21]. The Messengers are only humans. They get sick and they die, they need to eat and drink and they have other human needs. Abraham described his Lord, saying, as was mentioned in the Qur aan, And it is He Who feeds me and gives me to drink And when I am ill, it is He Who cures me; And Who will cause me to die, and then will bring me to life (again). [26: 79-81]. Also, the Prophet (sallallaahu alaihi wa-sallam) said, what translated means, I am only human, just like you, I forget as you forget, therefore, when I forget, remind me. [Saheeh al-bukharee and Saheeh Muslim] Belief In The Messengers Has Four Parts 1. To believe that the Messages are truly from Allah. Whoever disbelieves in one Messenger, will have disbelieved in all Messengers. Allah said, what translated means, The people of Noah belied the Messengers. [26:105]. Allah considered the people of Noah disbelievers in all Messengers, although they only disbelieved in one Messenger. Therefore, the Christians, who disbelieve in Muhammad (sallallahu alaihi wa-sallam) and do not follow him, are disbelievers in Jesus, the

10 Son of Mary. Jesus gave the glad tidings of the coming of Muhammad (sallallahu alaihi wa-sallam) to the Christians. This glad tidings will be of no benefit to the Christians if they do not follow Muhammad (sallallahu alaihi wa-sallam) to guidance and the Straight Path. 2. To believe in the Messengers whom we were told about, like Muhammad (sallallaau alaihi wa-sallam), Abraham, Moses, Jesus and Noah (alaihum assalam). These are the five strongest Messengers. Allah mentioned them in two verses of the Qur aan, And (remember) when We took from the Prophets their Covenant, and form you (O Muhammad (sallallahu alaihi wa-sallam)), and from Noah, Abraham, Moses and Jesus, son of Mary. [33:7] and, He (Allah) has ordained for you the same Religion (Islam) which He ordained for Noah, and that which We have inspired in you (O Muhammad (sallallahu alaihi wa-sallam)), and that which We ordained for Abraham, Moses and Jesus, saying you should establish Religion (by implementing the Commandments) and make no divisions in it. [42:13]. We must also believe in all other Messengers and Prophets whom their names were not mentioned to us, And, indeed We have sent Messengers before you (O Muhammad (sallallaahu alaihi wa-sallam)), of them some We have related to you their story and some We have not related to you their story. [40:78]. 3. To believe in all what the Messengers have conveyed to us. 4. To implement the Laws of the Messenger who was sent to us, Muhammad (sallallaahu alaihi wa-sallam), the final Messenger. Allah sent Muhammad (sallallaahu alaihi wa-sallam) to all mankind, But no, by your Lord, they can have no Faith, until they make you (O Muhammad (sallallaahu alaihi wa-sallam)) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission. [4:65]. Belief In the Last Day The Last Day is the Day when mankind will be resurrected to be asked about their deeds and receive reward or punishment for them. It is called the Last Day, because it is the last day, no day after that. Afterwards, people of Paradise will permanently reside and take their places in it, and people of Hell will permanently reside and take their places in it. Belief In The Last Day Has Three Parts 1. To believe in the Resurrection. - The Resurrection happens when the Horn will be blown for the second time. Afterwards, mankind will be resurrected to face the questioning by the Lord of the worlds. They will neither be wearing shoes nor circumcised, and they will be naked and visible to others on this state, (however, everyone will be absolutely preoccupied with what they are going to face and the hardship of the Day of Resurrection). Allah said, what translated means, As We began the first creation, We shall repeat it, (it is) a promise binding upon Us. Truly, We shall do it." [21:104]. The Resurrection is a true event that the Qur aan, the Sunnah and the consensus of Muslims have confirmed. Allah said, what translated means, After that, surely you will die. Then (again), surely, you will be resurrected on the Day of Resurrection. [23:15-16]. The Prophet (sallallaahu alaihi wa-sallam) said, what translated means, On the Day of Resurrection, Mankind wilt be resurrected while they are bear-footed and naked. [Saheeh al-bukharee and Saheeh Muslim] Belief In Al-Qadar Al-Qadar is Allah s predestination of measurements and sustenance of everything and everyone, according to His Knowledge and Wisdom. Aspects Of Belief In Al-Qadar 1. Knowledge - The belief that Allah s Knowledge encompasses everything, every matter, major or minor, and time frames of everything that happens in this universe. Allah s Knowledge encompasses all of His Actions and actions taken by His slaves.

11 2. Writing - The belief that Allah recorded everything in a Book that He kept with Him, called A1-Lawh Al-Mah foodh (The Preserved Book). He said, what translated means, Know you not that Allah knows all that is in heaven and on earth? Verily, it is (all) in the Book (Al-Lawh Al-Mah footh). Verily, that is easy for Allah. [22:70]. Abdullah-ibn-Amr-ibn-al-Aas (radiyallaahu anhuma) said that he heard the Messenger of Allah (sallallaahu alaihi wa-sallam) say, what translated means, Allah recorded the measurement of all matters pertaining to Creation fifty thousand years before He created the heavens and earth. [Saheeh Muslim] 3. The belief that nothing, whether related to Allah s Actions or actions taken by His slaves, can happen without His Permission. He said, what translated means, And your Lord Creates whatsoever He wills and chooses. [28: 68], And Allah does what He will. [14: 27] and, He it is Who shapes you in the wombs as He pleases. [3: 6]. As for actions taken by His creation, Allah said, Had Allah willed, indeed He would have given them power over you, and they would have fought you. [4:90] and, And if Allah had willed, they would not have done so. So leave them alone with their fabrications. [6:137]. 4. The belief that Allah created all creation, all what they possess of attributes and all their actions, Allah is the Creator of all things, and He is the Guardian over all things. [39:62] and, He has created everything, and has measured it exactly according to its due measurements. [25: 2]. Also, Abraham said to his people, as was mentioned in the Qur aan, While Allah has created you and what you make. [37:96]. Importance of Aqeedah The Messenger informed Mu'adh bin Jabal, when he was going to the land of Yemen, "You are going to a people from the People of the Book. Let the first thing that you call them to be the worship of Allaah. If they acknowledge Allaah, then inform them that Allaah has obligated upon them five prayers during their days and nights." [al-bukhaaree, Muslim] This hadith is clear. It does not require much of an explanation. The Prophet applied this principle in his practical calling to Islam. He stayed in Makkah for thirteen years to each the people eemaan and to educate his Companions on this point and to correct the beliefs of the people. That is the pattern upon which the Companions were brought up. Jundub Ibn Abdullaah al-bajaly said, "We learned eemaan (faith) and then we learned the Qur'aan and it increased our eemaan." Abdullaah ibn Umar said, "We lived during an instant of time in which one of us would receive faith first before receiving the Qur'aan and when the surahs were revealed we would learn what they permitted and what they prohibited and what they forbade and what they ordered and what should be the stance towards them. But I have seen many men from whom one is given the Qur'aan before eemaan and he reads it from the opening of the Book to its closing and he does not know what it orders and what it forbids and what should be his stance towards it. He is like someone who is just throwing out dates [i.e., he does not get any benefit from his recital]." That is the manner in which the Prophet brought up his companions: Eemaan first and then the Qur'aan. This is similar to what Imaam Abu Hanifa pointed out: Understanding in the religion first (i.e. tawheed) and then understanding in the science (i.e. the sharee'ah). The beliefs must be corrected first, then follows all of the other aspects of the religion. And Imaam ash-shafi'ee said, "That a servant meets allaah with every sin except Shirk is better say than meeting Him upon any of the innovated beliefs." al-aqeedah linguistically is derived from the term aqada. In Arabic, one states, "Aqada the rope" when the rope is tied firmly. And, "Aqada the sale" or "He

12 settled the sale" when the person ratifies and contracts a sale or agreement. And Allaah says in the Qur'aan, "And as for those whom your right hands have made a covenant (Ar.,aqadat)" [al-nisa 33]. And Allaah also says, "But He will take you to task for the oaths which you swear in earnest (Ar., aqadtum)" [al-maida, 89] which means asserted and adhered to, as proven in the verse, "And break not oaths after the assertion of them" [an-nahl, 91]. If one says, "Aqadtu such and such," it means his heart is firm upon such and such. Therefore, al-aqidah or al-itiqad according to the scholars of Islam is: The firm creed that one's heart is fixed upon without any wavering or doubt. It excludes any supposition, doubt or suspicion. Imaam Abu Hanifa called this great subject al-fiqh al-akbar ("The Greater Understanding") and the understanding of the religion. He called the science of law (Ar., sharee'ah) the understanding of the science. Many scholars of Islaam use the word tawheed for all matters that a person must believe in. This is because the most important of these matters is the basic tawheed that is contained in the phrase, "There is none worthy of worship except Allaah." Tawheed, according to them, may be divided into two categories: tawheed of cognition and affirmation and tawheed of purpose and deeds. Tawheed of cognition and affirmation is the tawheed of the Oneness of the Creator and the tawheed of His Names and Attributes [i.e. He is Unique in His being the only Creator and the only One with His names and attributes]. Tawheed of purpose and deeds s tawheed of lordship or that none should be worshipped except Allaah [i.e., He is the only One worthy of worship]. The scholastic theologians (Ar., kalaamiyoon) - and what will explain to you who the scholastic theologians are - call this great subject "the root of the religion" and they call the law "the branches of the religion". This is their terminology. We also have a dispute with them in this matter but this is not the place to discuss it. all of them give it a name or adjective according to their needs. But what is the name the Qur'aan gives to this matter? The Qur'aan gives the grave matter the name eemaan. Allaah says in the Qur'aan, "And thus We inspired in You (Muhammad) a Spirit of Our command. You did not know what the Scripture was, nor what the Faith was. But we have made it a light whereby We guide whom We will of our bondmen..." [al-shura, 52]. The general concepts that the heart of the believer must be firm about are the "pillars" of this faith. But one will not be called a believer just by knowing and understanding these pillars but he must come to the level where he submits and implements what is described, in the hadith of Gabriel, as Islam. Eemaan, in this manner, incorporates Islam. If eemaan was simply knowing the facts in one's heart, then its companion would be equal to Satan and Pharaoh [Note: The Satan was the most knowledgeable of his Lord but he was destroyed because of his pride and envy. And Pharaoh, even though he claimed to be the lord, knew that the lord is Allaah and that none has the right to be worshipped but Him. Allaah says, "He said: In truth you know that none sent down these portents save the Lord of the heavens and the earth as proofs..." [al-isra, 102]. - Although they knew the truth, they did not put it in practice by turning their 'ibadah to Allaah Alone]. In the hadith of Gabriel, the Prophet explained the pillars of this faith in which every human must believe, when he was asked, "What is eemaan?", he said, "To believe in Allaah and His angels and His books and His messengers and the Last Day and predestination of good and evil." It is a must for every person to know these pillars and to learn them with a correct understanding and to believe in them in the manner that he pious forefathers understood and believed in them, in the same manner that the

13 Companions of the Prophet believed and understood them, as well as their Followers and those who followed on their path. This includes the four Imaams, Sufyan Al-Thauri, Sufyan ibn Uyaina, Abdullah ibn al-mubarak and others similar to them, as well as Muhammad ibn Ismail al-bukhaaree, Muslim ibn Al-Hajjaj, Shaikh al-islam ibn Taymiya and al-hafedh ibn al-qayyim. And scholars similar to them who followed the same manner of understanding and believing in these pillars. This is the first obligation upon the responsible human being. There is no difference of opinion on this question among the scholars whose opinions are worth following. Imaam Abu-Hanifa said, "The understanding of faith is better than understanding of the science." What he meant by faith is tawheed and what he meant by science is the sharee'ah. He put the understanding of tawheed before the understanding of the sharee'ah. And Shaikh al-islam al-haruwi al-ansari (d. 481 AH) stated at the beginning of his book, Itiqad ahl al-sunnah, "The first obligation upon the slave is the knowledge of Allaah. This is proven by the hadith of Muadh, when the Prophet said to him, 'You will come to a people from the People of the Book. The first thing that you should call them to is the worship of Allaah. If they gain the knowledge of Allaah, then tell them that Allaah obligates upon them five prayers during the day and night...' " From this premise did the great scholars of Islam precede. Ponder, for example, what Imaam Muhammad ibn Ismail al-bukhaaree did in his book al-jami al-sahih, which is the most authentic book after the Book of Allaah; one will see that from his detailed knowledge and understanding of this religion, this great Imaam began his book with "The Beginning of Revelation" and then he followed it with chapters on faith, followed by the chapters on knowledge. As if he means, may Allaah have mercy on him, to point out that the first obligation upon a human being is faith or Eemaan and the way to attaining faith is knowledge. And the source of faith and knowledge is revelation. So he began by showing how the revelation occurred and what it was like. Then he followed by mentioning faith and knowledge. This arrangement is no accident; by it he makes some important points. This is the sum of what we wish to mention and what we wish to raise our voices about. The matter of aqeedah is the first priority. Faith and knowledge are the means of attaining it. And the source of knowledge and faith is the Book and Sunnah. The Goals Of Islamic Belief (Aqeedah) A person s goals are the destination that he wishes to reach by taking certain actions. The Islamic Aqeedah (belief) has goals and values that are the destination of whoever preserves it: 1 - Seeking the Pleasure of Allah and worshipping Him alone. Allah is the Creator who has no partners. Therefore, He alone must be worshipped and His Pleasure must be intended by every action one takes. 2 - Freeing the mind from the confusion caused by not following this Aqeedah. Whoever does not believe in this Aqeedah is either an atheist who is worshipping material means or is a follower of misguidance and darkness caused by false beliefs. 3 - Gaining psychological and intellectual satisfaction. The ones who believe in this Aqeedah do not fall victim to psychological complexes or confusion. This Aqeedah builds a direct and strong relationship between the Lord and His salve. The believer accepts Allah as the Lord, the Legislator and The King. He is satisfied with this belief. His heart is pleased with the following of Islam and he would not exchange this pleasure for anything else. 4 - Purifying one s intentions and deeds. This Aqeedah protects one from falling into misguidance in acts of Worship or in dealings with others. It requires its

14 followers to follow the path set by the Messengers. This path leads to Safety and Purity in the hearts and actions. 5 - Being serious with regards to all matters. One does not pass the chance to do righteous, good deeds, but he takes any chance to gain Allah s rewards. One is always on his guard against any path that leads to sin, fearing Allah s punishment. This Aqeedah requires its followers to believe in the Resurrection and the Day of Reckoning, (For all there will be degrees (or ranks) according to what they did. And your Lord is not unaware of what they do " [6:132]. The Prophet also encouraged this attitude, The strong believer is better and more liked by Allah than the weak believer. However, each one of them has (a certain degree of ) goodness. Seek what brings benefit to you and depend on Allah. Do not be weak if any calamity befalls you, do not say: Had I done that, then this would not have happened. Only say: Allah has ordained (this matter) and whatever He will He does. Had I, opens the door wide for the Devil to do his work [Saheeh Muslim] 6 - Establishing a strong nation that strives to preserve its religion and solidify its gains. This nation disregards the losses it concurs while striving to preserve the religion. Allah said, what translated means, Only those are the believers who have believed in Allah and His Messenger, and afterwards doubt not but strive with their wealth and their lives for the cause of Allah. Those! They are the truthful [49:15]. 7 - Reaching happiness in this life and in the Last Life, by leading individuals and groups to guidance and gaining their Lord s bounties and good rewards, Whoever works righteousness, whether male or female, while he (or she) is a true believer (in Allah) verily, to him We will give a good ljfe (in this world), and We shall pay them certainly a reward in proportion to the best of what they used to do (Paradise in the Hereafter)." [16:97]. These are some of the goals that Islam seeks for its followers to reach. We pray that Allah helps us and the rest of Muslims to reach them. Hypocrisy Hypocrisy In Belief Hypocrisy In Practice Hypocrisy in Belief One who displays Islaam and conceals Kuffr and Its Six Types 1. Mourning the victory of the Islaam and the Muslims 2. Rejoicing in the defeat of Islaam and the Muslims 3. Despising any part of the Message the Prophet delivered 4. Despising the Prophet 5. Mourning the victory of Islaam and the Muslims 6. Believing that the Prophet is a liar Hypocrisy in Practice If he talks, he lies If he is entrusted he cheats If he promises he breaks his promise If he is in dispute, he is unjust If he makes a mutual compact, he betrays Negations of Tawheed Shirk (Association of others With Allah in Worship)is two types 1. Major Shirk 2. Minor Shirk

15 Major Shirk (Major Polytheism) Directing any type of worship to anything other than Allaah. { Verily, Allaah forgives not that partners should be set up with Him in worship, but He forgives anything else to whom He pleases} [4:48]. Major Shirk Eradicates Tawheed (takes out of Islam) It necessitates failure of deeds and remaining for ever in the hell-fire as per Qur an. "But if they had joined in worship others with Allah, what they used to do would have been of no benefit to them". (Qur an 6:88) Allah says: "It is not for the Mushrikun [polytheists, idolaters, pagans, disbelieves in the Oneness of Allah], to maintain the Mosques of Allah [i.e. to pray and worship Allah therein, to look after their cleanliness and their building etc.], while they witness against their own selves of disbelief. The works of such are in vain and in fire shall they abide". (Qur an 9:17) Whoever dies in a state of Shirk, will not be forgiven and will not be allowed into Paradise, pursuant to Allah saying, "Verily Allah forgives not [the sign of] setting up partners in worship with Him but He forgives, whom He Pleases, sins other than that". (Qur an 4:116) and Allah says: "Verily whosoever sets up partners in worship with Allah then Allah Has forbidden Paradise for him and the fire will be his abode; and for the zalimun [polytheists and wrong-doers] there are no helpers". (Qur an 5:72) Shirk categorized under this type includes calling those who are dead, praying to idols for help and for relief, make vow to them and offering animals for slaughter as a sign of obedience to them etc. Minor Shirk Diminishes Tawheed Leads to Major Shirk. Examples are: Pretending to do acts of worship and good deeds, and saying to a man: Whatever Allaah and you wish.. 2. Minor Shirk It is the type proved by the texts of Qur an and Sunnah to be called Shirk, but it is not categorized under Major Shirk such as hypocrisy in some deeds, to swear by something other than Allah and saying "Allah Willed and so and so willed", and the like. According to some of the following Hadith of our Prophet: "What I fear most for you is the Minor Shirk". When asked what is Minor Shirk, he said "Disguised Shirk" reported by Mahmoud ibn Labeed al Ansari, ( May Allah be pleased with him ) (Ahmed, Tabrani, and Bayhaqi) "He who swore by something other than Allah shall be regarded as Mushrik." reported by Omar ibn al-khattab (Ahmed) "He who swore by other than Allah had fallen in Kufr or Shirk" reported by Ibn Omar (May Allah be pleased with both of them) (Abu Dawood and Tirmidhi) "Do not say Allah willed, and so and so willed, but say Allah willed, then so and so willed." reported by Hudhayfah ibn al Yaman (Abu Dawood) This type of Shirk does not necessitate apostasy of lasting in Hell, but it affects the perfection of the obligatory Tawheed. Disguised Shirk Disguised Shirk may be Major Shirk or Minor Shirk. It may fall in the major shirk such as the shirk of hypocrites, because they conceal their bad faith and pretend to be Muslims to cover themselves. Disguised shirk may also fall in the category of minor shirk such as "Riya", (to do good deeds or beautify them to be seen by men) as stated in the following Hadith of Mahmoud ibn Labeed al Ansari. Its proof is the saying of the Prophet: "May I tell you of what I fear very much, that might harm you more than Al Masih al Dajjal?"(Pseudo-Christ) The audience said, "Yes, O' Prophet of Allah ". He said,

16 "The disguised shirk, that is, when a man gets up to pray and strives to beautify his prayer, because people are looking at him." reported by Abi Sa eed al Khudri (Ahmed) May Allah grant us success in escaping from these dangers. From that which has been established in the Sharee'ah (prescribed law) is that mankind was - in the beginning - a single nation upon true Tawheed, then Shirk (directing any part or form of worship, or anything else that is solely the right of Allaah, to other than Allaah) gradually overcame them. The basis for this is the saying of Allaah - the Most Blessed, the Most High: Mankind was one Ummah, then Allaah sent prophets bringing good news and warnings. [2:213] Ibn Abbaas - radi-allaahu anhu - said: Between Nooh (Noah) and Aadam were ten generations, all of them were upon Sharee'ah (law) of the truth, then they differed. So Allaah sent prophets as bringers of good news and as warners. [ Related by Ibn Jareer at-tabaree in his Tafseer (4/275) and al-haakim (2/546)] Ibn Urwah al-hanbali (d.837h) said: This saying refutes those historians from the People of the Book who claim that Qaabil (Cain) and his sons were fire-worshippers. [Al-Kawaakibud-Duraaree fee Tarteeb Musnadul-Imaam Ahmad alaa Abwaabil- Bukhaaree (6/212/1)] I say: In it is also a refutation of some of the philosophers and atheists who claim that the (natural) basis of man is Shirk, and that Tawheed evolved in man! The preceding ayah (verse) falsifies this claim, as do the two following authentic ahadeeth: Firstly: His sal-allaahu 'alayhe wa sallam s saying that he related from his Lord: I created all my servants upon the true Religion (upon Tawheed, free from Shirk). Then the devils came to them and led them astray from their true Religion. They made unlawful to people that which I had made lawful for them, and they commanded them to associate in worship with Me, that which I had sent down no authority. [Related by Muslim (8/159) and Ahmad (4/162)] Secondly: His sal-allaahu 'alayhe wa sallam s saying: Every child is born upon the Fitrah [natural disposition towards Islaam] but his parents make him a Jew or a Christian or a Maigan. It is like the way an animal gives birth to a natural offspring. have you noticed any born mutilated, before you mutilate them. Abu Hurayrah said: Recite if you wish: Allaah s Fitrah with which He created mankind. There is to be no change to the creation (Religion) of Allaah. [30:30] [Related by al-bukhaaree (11/418) and Muslim (18/52)] After this clear explanation, it is of the utmost importance for the Muslim to know how Shirk spread amongst the believers, after they were Muwahideen (people upon Tawheed). Concerning the saying of Allaah - the Most Perfect - about the people of Nooh: And they have said : You shall not forsake your gods, nor shall you forsake Wadd, nor Suwa, nor Yaghooth, nor Ya'ooq, nor Nasr. [71:23] It has been related by a group from the Salaf (Pious Predecessors), in many narration's, that these five deities were righteous worshippers. However, when they died, Shaytaan whispered into their people to retreat and sit at their graves. Then Shaytaan whispered to those who came after them that they should take them as idols, beautifying to them the idea that you will be reminded of them and thereby follow them in righteous conduct. Then Shaytaan suggested to the third generation that they should worship these idols besides Allaah - the Most High - and he whispered to them that this is what their forefathers used to do! So Allaah sent to them Nooh alayhis-salaam, commanding them to worship Allaah alone.