Wednesday, June 24, 2009
Reasons Eemaan Increases and Decreases
Shaykh Muhammad ibn Saalih al-Uthaymeen
 | Reference: Fiqhul ‘Ibaadaat: P.59 |
 | Category: Creed |
We wish to know what things enable Eemaan to increase and what things make it decrease?
As far as the things that make Eemaan increase, then from them:
The first reason: To know Allaah Ta’aala with His names and attributes. Indeed whenever a person’s knowledge of Allaah and His names and attributes increases, then his Eemaan increases without a doubt as a result. This is why you will find that the people of knowledge, those who know about the names and attributes of Allaah what others do not, you will find that they have stronger Eemaan than other than them from this perspective.
The second reason: To Ponder over the Ayaat (signs) of Allaah, Both the universal and legislated signs. Indeed whenever a person ponders over the universal Ayaat, which is the creation; the heavens, the earth, humans, animals and other than that, will increase in Eemaan. Allaah Ta’aala says:
{And on the earth are signs for those who have Faith with certainty. And also in your own selves, Will you not then see?}
There are many verses that prove this. What I mean is, the verses that prove that if a person was to ponder and contemplate upon the universe, his Eemaan as a result will increase.
The third reason: To practice a lot of good deeds, for whenever a person increases in practicing good deeds, his Eemaan will increase, whether these deeds are from the deeds of the tongue or actions of the body parts. For indeed Dhikr, (remembrance of Allaah) increases Eemaan in its amount (i.e. the number of times one makes Dhikr) as well as in the way it is practiced. Salaat and Sawm (fasting) as well, and Hajj increases Eemaan as in regards to the number of times it is practiced, as well as in regards to the way in which it is practiced.
As for the reasons why Eemaan decreases then it is the complete opposite of what has been mentioned. So ignorance of the names and attributes of Allaah will make Eemaan decrease. Because if a person does not know the names and attributes of Allaah, then he lacks knowledge of them that [if he had] would in turn enable him to increase in Eemaan.
The second reason: That one does not ponder over the universal and legislated Ayaat of Allaah. Indeed this causes Eemaan to decrease, or in the least will stop its growth .
Thirdly: Falling into sins, for indeed the sin has a tremendous effect on the heart and on Eemaan!. This is why the messenger of Allaah صلى الله عليه و سلم said:
“The zaanee (adulterer) does not commit zinaa (adultery) while he is a believer at the time of the act.”
Fourthly: Leaving off obedience (to Allaah and his Messenger), for indeed leaving off obedience is from the reasons that decrease one’s Eemaan. However, if this certain action of obedience was Waajib (compulsory), and one leaves it without a reason, then this is a decrease in Eemaan that one is blameworthy as well as punished for. But if it isn’t Waajib, or it is Waajib and one leaves it with an excuse, then it is a decrease of Eemaan that one is not punished for. This is why the Messenger of Allaah declared that women are deficient in ‘Aql (mentality) and Deen (Religion), and the reason he said that they had a deficiency in their Deen is because they do not pray or fast during their menses, rather they are ordered not to pray or fast, but because they are unable to practice these actions (during menses) that a man is able to practice , they decrease (in Deen) compared to a man from this perspective.
| Translator: Nadir Ahmad, Abu Abdul-Waahid |
 | Date Published: Monday, 31 January 2005 |
Monday, June 15, 2009
Thursday, June 4, 2009
Kitaab At-Tawheed, Chapter: 5 It is an Act of Shirk to Wear Rings or Threads or the Like as a Means of Prevention or Lifting of Afflictions
" Say: "Tell me then, the things that you invoke besides Allah - if Allah intended some harm
to me, could they remove His harm, or if He intended some mercy for me, could they
withhold His Mercy?" Say: "Sufficient for me is Allah; in Him those who trust [the true
Believers] must put their trust."" (Qur'an 39:38)
In this verse, Allah (swt ), Most Glorified, Most High commands His Prophet, Muhammad (saas ) to
reject those powerless, graven images worshipped by the polytheists, which can neither remove any
harm which might befall a person by Allah's Decree, nor prevent any sustenance or blessings which
might come to a person from Him. Then He commands him to place his trust in Allah (swt ), for He is
Sufficient to bring benefit or prevent harm for all who sincerely depend upon Him.
Benefits Derived From This Verse
1. The obligation to reject the abominable.
2. The falseness of idol-worship.
3. That the removal of harm and the bringing of benefits is only from Allah.
4. The obligation to trust in Allah and depend upon Him, free from dependence upon any
other, and this does not conflict with the requirement to take whatever legal measures one
can in order to achieve one's objectives.
Relevance of This Verse to the Subject of the Chapter
That it proves that protection from harm is only from Allah (swt ), and so entrusting oneself to any other
protector - such as rings, threads etc. is an act of Shirk.
..ooOOoo..
It is reported on the authority of Umran Ibn Husain (ra ), that Allah's Messenger (saas ) saw a man with
a brass ring in his hand, and he asked him: "What is this?" He replied: "It is for protection from alwaahinah."
1 The Prophet (saas ) answered:
"Remove it at once, for verily, it will not increase you except in weakness, and were you to
die whilst wearing it, you would never be successful." (Narrated by Ahmad, with an
acceptable Sanad)
Umran Ibn Husain (ra ) informs us in this Hadith that the Prophet (saas ) saw a man with a brass ring in
his hand, and he asked him for what purpose he was wearing it. The man answered that he was wearing
it to protect him from illness, at which the Prophet (saas ) ordered him to remove it and informed him
that it would only cause him to become weak and not protect him from illness at all, and that should he
die while wearing it and believing in its power to protect him, he would not succeed in the Hereafter, nor
would he know eternal bliss.
Benefits Derived From This Hadith
1. The permissibility of requesting detailed information by the Mufti. 2
2. The importance of intentions.
3. That the method of reproof and rejection may differ according to the individual
concerned, so if there is a likelihood that words of wisdom will suffice, force should not be
resorted to.
4. Evidence of the ignorance of the polytheists before Islam.
5. Forbiddance of seeking a cure by the use of that which is prohibited.
6. That the prohibited is of no benefit at all: Even though it may help to some degree, the
harm it causes is greater.
7. The ignorant man is not excused from the obligation to seek knowledge.
8. That it is by a person's last actions that he will be judged on the Day of Resurrection.3
Important Note
a) This Hadith does not contradict the Hadith of `Ali Ibn Al-Husain, which is allegedly from the Prophet
(saas ), and which states: "Plough (the earth) well, for verily, ploughing is a blessed task. And sow many
seeds." This is because the Hadith of `Ali Ibn Al-Husain is mursal 4 - one of the mursal narration of Abu
Dawood, and Abu Dawood has not vouched for the authenticity of his mursal narration. But even were
it authentic, the reference is to seeds ( جماجم ), according to a large number of scholars, i.e. taking the
required precautions to ensure the success of one's endeavours such as planting many seeds to ensure a
good crop or using permitted medicines to alleviate illness, not to some supposed treatment for fever,
which involved the laying of hands on the skull5 of the patient. Taking such precautions is not to be
compared to resorting to the forbidden in order to achieve one's goals.
b) The enquiry made by the Prophet (saas ) might be construed as a rhetorical one,
indicating disapproval, and it could also be understood to be a genuine request for more
information.
c) Some of the scholars have said that wearing a ring or such like in order to protect oneself
against harm is an act of minor Shirk, but what is understood from the Hadith of Umran is
that it constitutes major Shirk because it is mentioned in the Hadith that to die while doing
so would result in failure to achieve everlasting bliss in the Hereafter. It could be that the
definition depends upon the beliefs and intentions of the perpetrator if he believed that it
could cure him of itself, without Allah's Help, then it would be major Shirk; while if he
believed it be a cause of the cure, while Allah (swt ) is the One Who grants health, then it
would be considered to be minor Shirk - and Allah (swt ) knows best.
Relevance of This Hadith to the Subject of the Chapter
That it proves the obligation to reject the wearing of rings, bangles, chains etc. as a means of protection
against harm, because bringing good and avoiding harm are the prerogative of Allah (swt ), Alone, and
seeking such help from other than Allah (swt ) means associating partners with Him.
..ooOOoo..
It is also reported by Ahmad on the authority of `Uqbah Ibn A`mir (ra ) in a marfoo' 6 form: "Whoever
wore a tamemah, 7 Allah (swt ) will never see his wishes fulfilled, and whoever wears a wada'ah 8 Allah
will never grant him peace and tranquility." - and in another narration of Ahmad: "Whoever wears a
tamemah has committed an act of Shirk."
`Uqbah Ibn A`mir (ra ) informs us in this Hadith that the Messenger of Allah (saas ) supplicated against
every person who wears a talisman or a seashell, believing that it will benefit him without Allah (swt ),
that Allah (swt ) will not allow him to achieve any of his goals nor fulfill his wishes or dreams; rather,
He will prevent him from ever finding security and tranquility; and he also informed us that any such
action is false; indeed, in another narration, he (swt ) informed us that the tamemah is a form of Shirk
because its perpetrator believes that it will benefit him without Allah (swt ).
Benefits Derived From This Hadith
1. Denial of any benefit to the one who believes in the use of tamemah or wada'ah.
2. The permissibility of making supplication against the disobedient ones in general.
3. That some of the Companions were ignorant to this extent, so what of those who came
after them?
4. That the tamemah is a kind of Shirk.
Relevance of This Hadith to the Subject of the Chapter
That it proves that wearing an amulet or talisman, believing that it can benefit one is an act of Shirk
because benefits come only from Allah (swt ), the Almighty, the All-powerful.
..ooOOoo..
It is reported by Ibn Abi Hatim, on the authority of Huzaifah (ra ) that he saw a man with a thread in his
hand to protect him from fever; he broke it and recited theWords of Allah (ra ), Most High:
" And most of them do not believe in Allah, except that they associate partners with
Him" (Qur'an 12:106)
Huzaifah (ra ) visited a sick man and found him wearing a thread on his wrist; and when he asked the
man what was the purpose of it, he told him that it was a protection from fever, at which Huzaifah (ra )
broke it declaring it to be Shirk; and as proof of this, he recited the Words of Allah (swt ), Most High: "
And most of them do not believe in Allah, except that they associate partners with Him" - and the
meaning of this verse is that many people believe in Allah (swt ), but adulterate their belief with Shirk.
Benefits Derived From This Narration
1. Forbidding the detestable by one's own hand, even though the perpetrator may object.
2. That the use of threads and the like to protect from harm is an act of Shirk.
3. The obligation to reject the detestable.
4. The deep understanding of the Companions, and the breadth of their knowledge.
5. That Shirk is present amongst the people of this Ummah.
6. That the heart of a person may contain faith and Shirk at the same time.
Relevance of This Narration to the Subject of the Chapter
That it proves that the use of threads as protection from harm is an act of Shirk, because protection from
harm comes only from Allah (swt ), the Almighty, the All-powerful.
Footnotes
1. Al-waahinah: rheumatism.
2. Mufti: An Islamic scholar, who is qualified to deliver formal legal verdicts, based on the Qur'an and Sunnah.
3. See footnote no. 33.
4. Mursal: An incomplete chain of narrators, not reaching to the Prophet (saas).
5. The Arabic word for skulls is also ( ????? ) - jamaajim.
6. Marfoo':With a sanad reaching to the Prophet (saas).
7. Tamemah: Talisman or amulet.
8. Wada'ah: A sea-shell resembling an oyster shell.
Wednesday, May 27, 2009
Kitaab At-Tawheed, Chapter: 4
Allah (swt ), says:
" Those whom they supplicate [created beings, such as Prophets, pious men, or angels],
desiring means of access to their Rabb, as to which of them should be the nearest - they [the
Prophets pious men etc.] hope for His Mercy and fear His punishment: Verily, the
punishment of their Rabb is fearful" (Qur'an 57:17)
Allah (swt ) informs us in this verse that those whom the polytheists worship besides Allah (swt ), the
Almighty, the All-powerful, such as the angels and the pious people, themselves try to get nearer to
Allah (swt ) by obedience to Him, worshipping Him and carrying out His Commands, hoping for His
Mercy; and they abstain from those things which He has prohibited, in fear of His punishment because
every true Believer fears and dreads His punishment.
Benefits Derived From This Verse
1. The falseness of the worship of deities other than Allah, by the polytheists, since their
objects of worship themselves seek nearness to Allah and hope for His Mercy and fear His
punishment.
2. The piety of those who are worshipped does not validate the act of worshipping them.
3. Confirmation of Allah's Divine Attribute of Mercy.
4. The true Believer approaches Allah in a state between fear and hope, except at the time when
death approaches, then hope becomes stronger.
Relevance of the Verse to the Subject of the Chapter
That it proves that the meaning of Tawheed and the testimony Laa ilaaha illallah is the abandonment of
the deeds of the polytheists such as calling upon the Prophets and the Righteous and requesting their
intercession with Allah (swt ); and the verbal recitation of the testimony is not sufficient if the worship
of all deities besides Allah (swt ) is not rejected.
..ooOOoo..
Allah (swt ), says:
" And [remember] when Ibraheem said to his father and his people: "Verily, I am innocent
of what you worship, except Him Who originated me, and He will certainly guide
me" (Qur'an 43:26-27)
Allah (swt ), informs us in this verse, that His Messenger and Khaleel2, Ibraheem (as ) told his father -
Aazar - and his people that he was totally blameless and guiltless of all of their deities except One: Allah
(swt ), Who created him, and Who, Alone Can Grant him success, and by Whose Hand he may be
benefitted or harmed.
Benefits Derived From These Verses
1. That the basis of the Religion taught by all the Prophets was one: Tawheed.
2. That speaking out in the cause of Truth is an essential attribute of all Messengers.
3. The obligation to condemn that which is detestable, even though it may be found in one's
close relatives.
4. The obligation to declare oneself free (in word and deed) from the wickedness of Shirk.
5. Evidence that Ibraheem's people used to worship Allah, but associated partners with Him.
6. That the Guidance of Success comes only from Allah.
Relevance of These Verses to the Subject of Tawheed
That the verses prove that a person's Tawheed is not correct if he does not declare (by word and deed)
his innocence of the worship of any deity besides Allah.
..ooOOoo..
Allah (swt ), says:
" They have taken their Ahbaar3 and their Ruhbaan4 to be Rabbs beside Allah, and the
Messiah, the son of Maryam, though they were not commanded but to worship One God:
There is none worthy of worship but He, glorified be He: [Far is He] above that which they
associate [with Him]" (Qur'an 9:31)
Allah (swt ), informs us in this verse that the Jews and Christians have gone astray from the Straight
Path, and have done what they were never commanded to do: They raised their scholars and men of
religion to the status of gods, worshipping them beside Allah (swt ); this, by obeying them, when they
declared that which Allah (swt ) has forbidden to be permissible, and when they declared what Allah
(swt ) has permitted to be forbidden, thus elevating them to the level of Rabb, since only the Rabb, Most
High ordains what is permissible and what is forbidden. Indeed, the Christians, not content with this,
began to worship Eisa (as ), and considered him a son of Allah, though they were not ordered in the
Tauraa and the Injeel except to worship Allah (swt ), Alone: Far above that which they attribute to Him
is He, the Rabb of the worlds.
Benefits Derived From This Verse
1. That obedience to other than Allah, in contradiction to Allah's Commands constitutes
Shirk.
2. It is forbidden to obey one of Allah's creatures, if in so doing, one is disobedient to the
Creator.
3. Deeds will not be considered righteous unless two conditions are met: (i) That the deeds
are done purely for Allah, and (ii) that they conform to the teachings of the Messengers.
4. That the scholars of religion are not infallible.
5. Evidence that the Jews and Christians have gone astray from the correct precepts of their
Religion: i.e. Tawheed.
6. The danger of misguided scholars to the Ummah.5
Relevance of This Verse to the Subject of Tawheed
That it proves that the meaning of Tawheed, and the testimony: Laa ilaaha illallaah entail confirming
the Oneness of Allah by obedience to Him and to His Messenger, because whoever obeyed the
Messenger has obeyed Allah.
..ooOOoo..
Allah (swt ), says:
" And amongst mankind are those who take [for worship] others besides Allah, as equals
[with Allah]: They love them as they should love Allah. And those who believe love Allah
more [than anything else]. If only the wrongdoers could see, behold, they would see the
punishment: That to Allah belongs all power, and Allah is Stern in punishment" (Qur'an
2:165)
Allah (swt ), informs us in this verse that some of mankind set up for themselves deities which they love
more than they love Allah (swt ), then He, Most Glorified explains that the Believers are stronger in
their love for Allah (swt ) than the polytheists because the Believers are pure and sincere in their love of
Allah (swt ), Alone, while the polytheists divide their love between Allah (swt ) and their false gods; and
whoever was sincere in loving Allah (swt ), Alone, his love would be stronger than that of the polytheist
who divides his love. Then Allah (swt ), Most Glorified promises those who associate partners with Him
that when they see the punishment which He has prepared especially for them on the Day of
Resurrection, they will wish that they had not associated others with Allah (swt ), either in love, or in
anything else. Then they shall know, with certain knowledge that all power belongs to Allah (swt ), and
that Allah is Stern in enforcing His punishment.
Benefits Derived From This Verse
1. That love is a kind of worship.
2. Confirmation that the polytheists love Allah, but this will not benefit them so long as they
are guilty of Shirk.
3. The negation of faith of those who commit Shirk by loving other deities besides Allah.
4. Confirmation of Allah's Divine Attribute of all-embracing Power.
Relevance of This Verse to the Subject of the Chapter
That it proves that the meaning of Tawheed and the testimony: Laa ilaaha illallaah is to confirm the
Oneness of Allah in a foundation of love which entails purity and sincerity in all acts of worship for
Allah, Alone.
..ooOOoo..
It is authentically reported that the Prophet (saas ) said:
"Whoever said: "Laa ilaaha illallaah," and rejected all that is worshipped besides Allah
(swt ), (know that) Allah (swt ) has forbidden the taking of his property and the spilling of
his blood; and his account will be for Allah, the Almighty, the All-powerful." 6
Whoever said: "Laa ilaaha illallaah," pronouncing it, understanding its meaning and acting upon all that
it entails, and rejected all that is worshipped besides Allah (swt ) (i.e. by his heart, his tongue and his
actions), it is forbidden for the Muslims to take his property (except what the Law requires such as the
payment of zakah), or to take his life, except as the Law requires (such as the punishment for adultery
after chastity, or disbelief after belief or for murder); and his account will be for Allah (swt ): That is, He
will take charge of his account on the Day of Resurrection, and if he was truthful in his testimony, He
will reward him, but if he was insincere in his testimony, He will punish him.
Benefits Derived From This Hadith
1. The virtue of Islam which protects the life and property of whosoever embraces it.
2. The obligation to desist from enmity towards the disbeliever, should he embrace Islam,
even though he should do so during a battle until and unless it should be proved that his
testimony was false.
3. That a person might say: "Laa ilaaha illallaah, without rejecting that which is
worshipped besides Him."
4. That the conditions of acceptance of faith include pronouncing the shahaadah: Laa
ilaaha illallaah, and rejecting all that is worshipped besides Him.
5. That judgement in this world is based on appearances.
6. The forbiddance of appropriating the property of the Muslim unless it is ordained by
Islamic Law, such as zakah, or a legally imposed fine in compensation for that which he has
destroyed (be it property or a life).
Relevance of the Hadith to the Subject of the Chapter
That it proves that the meaning of Tawheed and the explanation of the shahaadah: Laa ilaaha illallaah
are not complete without a categorical rejection of all that is worshipped besides Allah (swt ).
Important Note
The disbelieving polytheist has only two choices: (i) To embrace Islam or (ii) to be fought; but the
People of the Book have three choices: (i) To embrace Islam, (ii) to pay the jizyah, or (iii) to fight (in
that order).
Footnotes
1. Laa ilaaha Iilallah: None has the right to be worshipped except Allah (swt).
2. Khaleel: Friend; Ibraheem u is referred to by Allah (swt) as: Khaleelullaah, i.e. The Beloved of Allah (swt). The
common translation of Khaleelullaah as the Friend of Allah (swt), is far from doing justice to this illustrious title, for
according to scholars of Arabic language, the word khalla, from which the word khaleel is derived indicates a greater
degree of love than is conveyed by the word friend.
3. Ahbar: (sing.= Habr) Religious scholars, according to At-Tabari.
4. Ruhban: (sing.= Rahib) Reciters of Scriptures and scholars of Religious Jurisprudence, according to At-Tabari.
5. Ummah: Community, i.e. the Muslim Community.
6. Narrated by Muslim.
Friday, May 22, 2009
Sahih Bukhari
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Tuesday, May 19, 2009
Kitaab At-Tawheed, Chapter: 3 The Call to Testify That None is Worthy of Worship Except Allah
" Say (O Muhammad) : "This is my way; I invite unto Allah with sure knowledge, I and
whosoever follows me. And Glorified and Exalted is Allah. And I am not of the
Mushrikin." (Qur'an 12:108)
Allah (swt ) commands His Prophet (saas ) in this verse to teach the people and make clear to them his
Religion and his Sunnah and his way of life and that of those who follow the call to Allah's Religion,
and practice Tawheed, and that by so doing, he and those who obey him and believe in him are
following Divine Guidance and acting upon knowledge and clear evidence; and they exalt their Lord
and glorify Him above any association of partners, in His Lordship, in worship and in His Divine Names
and Attributes; and he (swt ) is innocent of the polytheists and their Shirk.
Benefits Derived From This Verse
1. The obligation of sincerity and purity of faith, when calling to (the worship of) Allah.
2. The call should be based upon a foundation of truth and evidence.
3. The obligation to stay free from Shirk and its followers.
4. That deeds are not accepted unless they are in conformity with that which was brought by
the Messenger of Allah.
5. The obligation to exalt Allah above all that is not becoming His Majesty.
Relevance of This Verse to the Subject of Tawheed
That it proves that the way of the Prophet (saas ) and those who follow him is to call the people to the
religion of Allah (swt ), and this embodies the testimony that none is worthy of worship except Allah
(swt ).
..ooOOoo..
It is reported on the authority of Ibn `Abbas (ra ) that Allah's Messenger (saas ) said when he sent
Mu`aaz (ra ) to Yemen: "You are going to a people who are from the People of the Book: So the first
thing to which you call them should be the testimony that none has the right to be worshipped except
Allah (swt )." - And in another narration: "that they testify to the Oneness of Allah (swt )." - "And if they
obey you in that, then inform them that Allah (swt ) has made compulsory upon them five prayers every
day and night. And if they obey you in that, then inform them that Allah (swt ) has made incumbent
upon them a charity (Zakah) which is to be taken from the rich among them and given to their poor. And
if they obey you in that then be careful not to take the best of their wealth (as Zakah), and be careful of
the supplication of those who have suffered injustice, for there is no obstacle between it and Allah
(swt ). (Narrated by Bukhari and Muslim)
The Prophet (saas ) sent Mu`aaz Ibn Jabal (ra ) as his representative to Yemen, and he advised him of
what was required of him there, beginning with the call to worship Allah (swt ), Alone, without partners,
and that if they accepted that then he must inform them of the greatest obligations upon them after
Tawheed, which are: prayer and Zakah; and that if they obeyed this, then it is incumbent upon him to
maintain justice with them, and not to wrong them or cause suffering to them by taking the best of their
property as Zakah, for that would constitute an injustice to them and might provoke them and cause
them to invoke Allah (swt ) upon him - and the invocation of the oppressed and the wronged is never
rejected by Allah (swt ).
Benefits Derived From This Hadith
1. That the first thing to which the Du'ah1 must call is Tawheed - the Oneness of Allah
(swt ).
2. The obligation to call to Allah (swt ) with wisdom, step-by-step, beginning with the most
important, then the next most important, and so on.
3. The obligation of observing five daily prayers.
4. That witr prayer 2 is not obligatory.
5. The obligation upon those who have more than they need to fulfill their basic every-day
needs to pay Zakah.
6. That Zakah is not paid to the unbeliever.3
7. That the fuqaraah` are legitimate recipients of Zakah.
8. The permissibility of paying Zakah to one category of recipients from amongst the
permitted categories.
9. That it is not permissible to pay Zakah outside the country unless there is no one in need
of Zakah within it.
10. It is not permissible to pay Zakah to the wealthy.
11. The forbiddance of taking Zakah from the best of the people's wealth.
12. The forbiddance of any kind of injustice.
13. That the invocation of the wronged is answered.
Relevance of the Hadith to the Subject of Tawheed
That it proves that the first thing with which the da'iyah must begin his message is the call to testify that
none is worthy of worship except Allah (swt ).
Important Note
(a) Although they are two of the five pillars of Islam, fasting and Hajj have not been
mentioned in this Hadith; this is because at the time Allah's Prophet (saas ) made this
statement, those pillars which had been made obligatory upon the Muslims were Tawheed
and belief in the Messengership of Muhammad (saas ), prayer and Zakah - all of which
were made incumbent from the beginning of Islam, while the time of fasting and Hajj had
not come.
(b) It is mentioned in this Hadith the obligation to be careful of the supplication of those
who have been wronged, because there is no obstacle between it and Allah (swt ), and Allah
(swt ) has said in Qur'an:
" Is not He [better than your gods] Who responds to the distressed one when he calls
Him?" (Qur'an 27:62)
And it is mentioned in another Hadith that the answer to the one who calls upon Allah (swt ) is of three
types:
That it is answered quickly, (ii) that some of his sins will be blotted out in accordance with the measure
of the supplication, or (iii) that it will be stored up for him on the Day of Resurrection.4 We may
reconcile this Hadith with the above narration by saying that the latter concerns the one who is not
oppressed or distressed, while the former concerns the supplication of one who suffers oppression or
distress for it is answered even if after some time, and Allah (swt ) alleviates his distress and bestows
His Mercy upon him.
..ooOOoo..
It is reported on the authority of S'ad Ibn Sahl that he said: "Allah's Messenger (saas ) said on the Day of
(the Battle of) Khaibar: "Tomorrow I shall indeed give the flag to someone who loves Allah (swt ) and
His Messenger (saas ) and is loved by Allah (swt ) and His Messenger (saas ): Allah (swt ) will grant
victory under his leadership. The people spent the night absorbed in discussing who might be given the
flag. In the morning, they came eagerly to Allah's Messenger (saas ), each of them hoping to be given
the flag. Allah's Messenger (saas ) asked: "Where is `Ali Ibn Abi Talib (ra )?" They replied: "He is
suffering from an eye ailment." He was sent for and brought to the Prophet (saas ) who spat in his eyes
and prayed for him whereupon he was cured as if he had not been in pain before. Allah's Messenger
(saas ) then gave him the flag and said: "Advance with ease and gentleness until you arrive in their
midst, then call them to Islam and inform them of their duties to Allah (swt ) in Islam. By Allah (swt )!
If He may guide through you a single man to Islam, it would be better for you than red camels."
Benefits Derived From This Hadith
1. Evidence of the virtue of `Ali Ibn Abi Talib (ra ).
2. Confirmation of Allah's Divine Attribute of Love.
3. Evidence of the Prophet's miracle.
4. The love of the Companions for all that is good.
5. The questioning of the Imam about the individual members of his congregation and his
concern for their welfare.
6. The obligation of belief in Divine Ordainment and Predestination, as shown by the
Companions when the flag was given to the one who did not ask for it.
7. The obligation of the leader to behave in a good manner, with gentleness, but with
firmness.
8. The obligation to begin with the call to Islam before engaging in battle for the benefit of
those who have not heard the message.
9. The testimony of belief in the Oneness of Allah (swt ) and the Messengership of His
Prophet, Muhammad (saas ) is not sufficient unless accompanied by deeds.
10. The permissibility of swearing in Allah's name concerning one's pronouncements as a
means of emphasis.
11. The permissibility of invoking Allah's name without calling upon Him for a definite
purpose.
12. The virtue of calling people to Allah (swt ) and of teaching.
Relevance of the Hadith to the Subject of Tawheed
That it proves that the first thing with which the caller to Islam should begin and the first pillar of Islam
is the Shahaadatan.5
Important Note
The position of the Imam with regard to the disbelievers, if they are from the People of the Book, is that
he gives them three choices in this order: (i) To embrace Islam, (ii) to pay the jizyah or (iii) to fight.
As for the idol-worshipers, their choices are but two: (i) To embrace Islam or (ii) to fight.6
Footnotes
1. Du'ah: Plural of da'iyah (caller to Islam).
2. Witr prayer: Literally, odd prayer; so called because it consists of an odd number of raka'ahs (units) - one, three
five etc. - it is performed any time after'ishaa` prayer, until fajr. Having said that it is not obligatory, it is strongly
recommended, for the Prophet (saas) never abandoned it, even when travelling.
3. ...unless he is one of those whose heart is inclined to Islam, for Allah (swt), says: (Qur'an 9:60)
4. Narrated by At-Tirmizi.
5. The Shahaadatan: The two testimonies (i) that none is worthy of worship but Allah (swt) and (ii) that Muhammad
is the Messenger of Allah (saas).
6. It is authentically reported that the Prophet (saas) said: "I was ordered to fight the people until they testify that
none is worthy of worship except Allah (swt)." (Narrated by Bukhari) and it is reported that the Prophet (saas) wrote
to Munzir Ibn Sawaa, who was the leader of the people of Hajr: "As for the Arabs do not accept anything from them
except Islam or (to be killed by) the sword, and as for the People of the Book and the Majiians, accept from them the
jizyah." (Narrated by Al-Kalbi)
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Saturday, May 16, 2009
Thursday, May 14, 2009
Kitaab At-Tawheed, Chapter: 2
Allah (swt ), says:
" Verily, Allah forgives not that partners be set up with Him [in worship] but He forgives
other than that to whom He pleases; and whoever sets up partners with Allah [in worship],
he has indeed invented an enormous wrong" (Qur'an 4:48)
Shirk is the most dangerous of all sins, the wickedest and the most severely punished because of the
dishonour and denigration of the Rabb, Almighty, All-powerful, and the likening of Allah (swt ) to His
creation which it entails. Allah (swt ) informs us in this verse that He will not forgive the one who
commits Shirk and dies as a Mushrik,
1
but as for the one who dies believing in the Oneness of Allah
(swt ), although he may have committed some sins, Allah (swt ) has promised him forgiveness in
accordance with His Will. Then He explains why the mushrik will not be forgiven, saying that by his
association of partners with Allah (swt ), he has rejected Him and belied Him and committed a sin the
like of which there is no other.
Benefits Derived From This Verse
1. That whoever dies being guilty of Shirk Akbar, will assuredly go to the Fire.
2. Whoever dies believing in the Oneness of Allah, although he may have committed major
sins, may be forgiven if Allah, Most Glorified, Most HighWills.
3. In the verse is a reply to the khawarij,2 who charged those guilty of major sins with
disbelief, and to the mu'tazilah,
3
who believed that those guilty of major sins would spend
eternity in the Fire.
4. Confirmation of the Divine Will which is one of His Attributes.
Relevance of This Verse to the Subject of Tawheed
That it proves that Allah Will not forgive those who are guilty of Shirk and this should be a warning to
all.
..ooOOoo..
Allah (swt ), says:
" And [remember] when Ibrahim said: "My Rabb! Make this city one of peace and security,
and keep me and my sons away from worshipping idols" (Qur'an 13:35)
Allah (swt ), Most Glorified, Most High, informs us that Ibrahim (as ) supplicated Allah (swt ) to make
Makkah a place of safety and stability, because fear and chaos prevent people from performing their
religious rituals. Then he followed this with another request to his Rabb: That He preserve him and his
family from idol worship, for he knew the danger of that and he knew how easily people can be seduced
by it.
Benefits Derived From This Verse
1. The virtue of Makkah over other cities.
2. Ibrahim's prayer for the security and stability of Makkah.
3. Evidence of the benefit of supplication.
4. That the original religion of all the Messengers is one: Belief in the Oneness of Allah.
5. The desirability of one's supplicating on behalf of his family.
6. The forbiddance of worshipping idols.
Relevance of This Verse to the Subject of Tawheed
That it proves that Ibrahim, with his strong faith, fears for himself and his family that they may be
affected by Shirk; thus, the obligation upon us to fear Shirk is that much greater.
..ooOOoo..
It is reported that the Prophet (saas ) said: "Of the things which I fear for my Ummah, the thing which I
fear most is minor Shirk. Then he was asked about minor Shirk, and he said: "It is ar-riyaa."
4
The Prophet (saas ) informs us in this Hadith that he fears for us, and that what he fears most for us is
minor Shirk. This shows how kind-hearted and compassionate the Prophet (saas ) was towards his
Ummah, and how concerned he was for their good: He knew the dangers of minor Shirk, how it can
strongly manifest itself in the community, polluting the pure monotheism of the Muslims, especially
since it can afflict them without them even knowing it. This is why the Prophet (saas ) warned them to
beware of it.
Benefits Derived From This Hadith
1. The care and concern shown by the Messenger of Allah (saas ) for his Ummah.
2. The division of Shirk into two categories: Major and minor.
3. That riyaa` is considered Shirk.
4. The obligation of asking the people of knowledge about matters which confuse them.
Relevance of This Hadith to the Subject of Tawheed
That the Hadith proves that Allah's Messenger (saas ) feared for his Companions that they might
unwittingly fall into minor Shirk; this, in spite of their strong faith and understanding of Islam and
Tawheed. Therefore, we, with our comparatively weak faith and little knowledge, are even more
obligated to fear both major and minor Shirk.
..ooOOoo..
It is reported on the authority of Ibn Mas'ood (ra ) that the Messenger of Allah (saas ) said:
"Whoever died while supplicating another deity besides Allah (swt ), will enter the
Fire." (Narrated by Bukhari)
The Prophet (saas ) informs us in this Hadith that whoever adulterated that which should be purely for
Allah (swt ) (i.e. worship), by worshipping others besides Him, and died in this state, will have his
abode in the Hell-fire.
Benefits Derived From This Hadith
1. Whoever died as a Mushrik will enter the Fire - If it was major Shirk, he will abide
therein forever, but if it was minor Shirk, then Allah (swt ) will punish him as much as He
wishes, then he will be allowed to leave the Fire.
2. That a person will be judged upon his last act in this world.5
Relevance of This Hadith to the Subject of Tawheed
That the Hadith proves that whoever died calling upon a deity other than Allah (swt ), will enter the
Hell-fire, therefore it is incumbent upon us to fear Shirk.
..ooOOoo..
It is reported by Muslim, on the authority of Jabir (ra ), that Allah's Messenger (saas ) said:
"Whoevermeets Allah (swt ), without associating partners with Him, will enter Paradise;
and whoevermeets Him as one who associated anything with Him, will enter the Fire.
The Prophet (saas ) informs us in this Hadith that whoever died without associating partners with Allah
(swt ) - either in Rabbship or worship or in His Divine Names and Attributes is promised an abode in
Paradise, while whoever died as a Mushrik, will abide in the Hell-fire.
Benefits Derived From This Hadith
1. Confirmation of the existence of Paradise and Hell.
2. That a person will be judged upon his last act in this world.
3. Whoever died believing in the Oneness of Allah (swt ), will not dwell forever in the Hellfire,
but will find his eternal abode in Paradise.
4. Whoever died as a Mushrik must dwell eternally in the Hell-fire.
Relevance of the Hadith to the Subject of Tawheed
That the Hadith proves that whoever died as a Mushrik will enter the Fire, and the knowledge of this
obliges us to fear Shirk in all its manifestations.
Footnotes
1. Mushrik: One who commits Shirk.
2. Khawaarij: A deviant sect, who claimed that committing major sins takes a person out of the fold of Islam.
3. Mu'tazilah: A deviant sect, who denied the Divine Attributes of Allah (swt), and claimed that those who committed
major sins would dwell eternally in the Hell-fire.
4. Narrated by Imam Ahmad.
5. It is reported on the authority of 'Abdullah Ibn 'Amr (ra) that Allah's Messenger (saas) said: "...verily, he whose
abode will be Paradise, his final deed will be of the deeds of the people of Paradise, whatever he did (previously), and
verily, he who is destined for the Hell-fire, his final deed will be of the deeds of the people of the Hell-fire, whatever he
did (previously)." (Narrated by Ahmad and At-Tirmizi, who said it is hasan-saheeh-ghareeb i.e. somewhere between
the classifications of saheeh (authentic) and hasan (good), though narrated at some point(s) in its sanad by only one
Monday, May 11, 2009
Explaining The Fundamentals Of Faith Author: Imaam Muhammad Ibn Saalih al-Uthaymeen Source: Sharh Usool al-Eemaan
Al-Qadar is Allaah’s predestination of beings according to His Foreknowledge and as necessitated by His Wisdom. In Saheeh Muslim from the way of Abdullah bin ‘Amr bin Al-‘Aas (radhi-Allaahu anhu) who said, “I heard Allaah’s Messenger (sal-Allaahu ‘alayhe wa sallam) saying: “And Allaah does what He Wills.” [Qur’aan 14:27] “He it is Who shapes you in the wombs as He pleases.” [Qur’aan 3:6] Pertaining to the action of the created, He (Allaah Ta’aalaa) said: “Had Allaah willed, they would have not done so. So leave them alone with their fabrications.” [Qur’aan 6:137] “And He created everything, and has measured it exactly to its due measurements.” [Qur’aan 25:2] He said about His Prophet Ibraaheem (alayhis-salaam) that he told his people: The above description of the matters of belief in Al-Qadar does not negate that the ‘abd has a mashee’ah (will) and an ability (Qurdah) regarding his voluntarily deeds, because both Ash-Shar’a and Reality are proofs that affirm these (qualities) to him. “So go to your Harth [4] when and or how you will.” [Qur’aan 2:223] Allaah said regarding Al-Qudrah (man’s ability): “Allaah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned.” [Qur’aan 2:286] And since the entire universe belongs to Allaah (Ta’aalaa), then nothing will come to exist in His Kingdom without His will. Also the belief in Al-Qadar as described above, does not grant the ‘abd an argument neither for what he had abandoned from the obligatory acts nor for the acts of disobedience which he had committed. Accordingly, his justification, by making Al-Qadar as a pretext, is invalid by the following accounts: Had there been an excuse for them in Al-Qadar, Allaah would not have inflicted punishment upon them. Had Al-Qadar been a valid excuse for those opposing (the Messengers), it would never be eliminated by the mere sending of the Messengers, because the opposition will occur, by Allaah’s will, even after sending them. “As for him who gives (in charity) and keeps his duty to Allaah and fears Him, and believes in Al-Husna [5], We will make smooth for him the path of ease (goodness); But he who is a greedy miser and thinks himself self-sufficient, and gives the lie to Husna, We will make smooth for him the path of evil).” [Qur’aan 92:5-10] [6] The Prophet (sal-Allaahu ‘alayhe wa sallam) ordered to carry on doing good deeds and forbade the dependence upon Al-Qadar. “Allaah burdens not a person beyond his scope.” [Qur’aan 2:268] If man is compelled to act, then he would be burdened with inescapable things. This is certainly false. That is why if he commits something wrong due to forgetfulness, ignorance, or under compulsion, then there is no sin on him because he is excused. The following is an example that clarifies this issue. If there are two roads in front of a person: one leading to a town filled with mischief, disorder, killing, looting, fear, hunger, and all forms of sexual and moral abuse; the second takes him to a town enjoying order, security and quiet, abundant sustenance and good living, and in which lives, honour, and property are respected; which road he will take? Certainly he will take the road that takes him to the town of order and security. No sensible person would ever take the road that lead to the town of chaos and fear and then take Al-Qadar as a pretext. Why is it then when it comes to the matter of the Hereafter he takes the way to Fire (Hell) instead of the way to Al-Jannah and then use Al-Qadar as an argument? Another example: We see that when a patient is ordered to take the prescribed medicine, he takes it while his self does not like it. And when it is forbidden from taking the food which causes him harm, he gives it up while his self desires it. He does all of this seeking a cure and to be safe. It is rather impossible that he refrains from taking the medicine or eating the food which is harmful to him using Al-Qadar as a pretext! Why does man, therefore, abandon the command of Allaah and His Messenger or does what Allaah and His Messengers forbid and then takes Al-Qadar as evidence? It is said that Ameer Al-Mu’mineen [9] ‘Umar bin Al-Khattaab (radhi-Allaahu ‘anhu) ordered to cut the hand of a thief on who, the (Sharee’ah) ruling was rightly applicable. The thief said: “Wait O! Leader of the believers! I committed the theft by the Qadar of Allaah (i.e. he is blaming it on Al-Qadar). ‘Umar replied: “And we assuredly cut (the hand) by no more than the Qadar of Allaah.” The Prophet (sal-Allaahu ‘alayhe wa sallam) said: “Among you are some who desire this world and some that desire the Hereafter.” [Qur’aan 3:152] He also said: THE BELIEF IN AL-QADAR
THE BELIEF IN AL-QADAR COMPRISES FOUR MATTERS:
“Know you not that Allaah knows all that is in heaven and on earth? Verily, it is (all) in the Book (Al-Lauhul Mahfoudh)! Verily that is easy for Allaah.” [Qur’aan 22:70]
‘Allaah had written the ordained measures (and due proportions) of the creation, fifty-thousand years before the creation of the heavens and the earth.’ “ [2]
“Verily, your Rabb creates whatever He wills and chooses.” [Qur’aan 28:68]
“Had Allaah willed, He would have given them power over you, and they would have fought you.” [Qur’aan 4:90]
“Allaah is the Creator of all things, and He is the Wakeel (Trustee, Disposer of affairs, Guardian, etc.) over all things.” [Qur’aan 39:62]
“While Allaah has created you and what you make.” [3]
“So whoever wills, let him seek a place with (or a way to) His Rabb (by obeying Him in this worldly life)!” [Qur’aan 78:39]
“So keep your duty to Allaah and fear Him as much as you can; listen and obey.” [Qur’aan 64:16]
“To whomsoever among you who wills to walk straight, and you will not, unless (it be) that Allaah wills - the Rabb of the ‘Aalameen (mankind, jinns, and all that exists).” [Qur’aan 81:28-29]
“Those who took partners (in worship) with Allaah will say: ‘If Allaah had willed, we would not have taken partners (in worship) with Him, and we would not have forbidden anything (against His Will).’ Likewise belied those who were before them, (they argued falsely with Allaah’s Messengers), till they tasted of Our Wrath. Say: ‘Have you any knowledge (proof) that you can produce before us? Verily, you follow nothing but guesses and you do nothing but lie.’ ” [Qur’aan 6:148]
“Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allaah after the Messengers. And Allaah is Ever AllPowerful, AllWise.” [Qur’aan 4:165]
“There is none of you but has his place assigned either in Hell or in Al-Jannah.” A man from amongst the people said: “Shall we not depend upon that (and give up doing any deeds)?” He said: “Carry on doing (good deeds) for everybody will find it easy to do such deeds as will lead him to his destined place for which he has been created.” (And then the Prophet sal-Allaahu ‘alayhe wa sallam recited the Aayah):
“Keep your duty to Allaah and fear Him as much as you can.” [Qur’aan 64:16]
THE BELIEF IN AL-QADAR HAS GREAT BENEFITS, AMONGST THEM:
“No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al-Lauhul Mahfoudh), before We bring it into existence, verily that is easy for Allaah. In order that you may not be sad over matters that you fail to get, nor rejoice because of that which has been given to you. And Allaah likes not prideful boasters.” [Qur’aan 57:22]
“How amazing is the matter of the believers! There is good in every affair of his, and this is not the case with anyone else except in the case of the believer: If any Sarraa’ [10] befalls him, he gives thanks (to Allaah), thus there is good for him in it. And if a Darraa’ [11] befalls him, and shows resignation (and endures it patiently), there is a good for him in it.” [12]
TWO SECTS WENT ASTRAY REGARDING AL-QADAR:
“And say: ‘The truth is from your Rabb (Allaah).’ Then whosoever wills, let him believe, and whosoever wills, let him disbelieve. Verily, We have prepared for the Thaalimeen (polytheists and wrong-doers, etc.) a Fire whose walls will be surrounding them.” [Qur’aan 18:29]
“Whosoever does righteous good deed it is for (the benefit of) his ownself, and whosoever does evil, it is against himself, and your Rabb is not at all unjust to (His) slaves.” [Qur’aan 41:46]
“If Allaah had willed, succeeding generations would not have fought against each other, after clear Aayaat had come to them, but they differed - some of them believed and others disbelieved. If Allaah had willed, they would have not fought against one another, but Allaah does what He likes.” [Qur’aan 2:253]
“And if We had willed, surely! We would have given every person his guidance, but the Word from Me took effect (about evil doers), that I will fill Hell with jinn and mankind together.” [Qur’aan 32:13]
Footnotes
[1] Al-Lauhul Mahfoudh: The Preserved Tablet.
[2] Saheeh Muslim, V.4, Hadeeth no. 6416.
[3] Ibraaheem (alayhis-salaam) was referring to the idols that his people used to worship:
“He (Ibraaheem) said (to his people): ‘Worship you that which you (yourselves) carve? While Allaah has created you and what you make!’” [Qur’aan, signifying Aayaat 95-96 of Soorah As-Saaffaat, no. 37] [TN]
[4] Allaah described the wives as Harth: Tilth for their husbands. He said:
“Your wives are as a tilth for you, so go to your tilth, when or how you will.” [Qur’aan 2:223]
“Go to your tilth” means to have legal sexual relations with your wife.
[5] Al-Husna means either the declaration of: laa ilaaha illa lah: none has the right to be worshipped except Allaah, or a reward from Allaah i.e. Allaah will compensate him for what he will spend in Allaah’s Way or bless him with Al-Jannah. [TN]
[6] See Saheeh Al-Bukhaaree, V.9, Hadeeth no. 642.
[7] Which means that he must not turn away from what benefits him and blame it on Al-Qadar. [TN]
[8] Al-Waajibaat: The obligatory matters of the Deen. [TN]
[9] Ameer Al-Mu’mineen: The Leader of the believers. [TN]
[10] Sarraa’: Prosperity, being in a well-to-do state, life of ease, success in the form of obedience to Allaah in matters of Deen, etc. [TN]
[11] Darraa’: Poverty, illness, hardship, trouble, trial, etc. [TN]
[12] Reported by Muslim. See Saheeh Muslim, V.4, Hadeeth no. 7138.
[13] Al-Jabriyyah (from Arabic Jabr, ‘Compulsion’) who maintained determinism against free will. These are the followers of Jahm bin Safwan (d.128 Hj/745). Their doctrine is that salvation was predetermined and that man, in effect, could not work either for, not against his salvation. According to this claim man is just like a feather suspended in the air. [TN]
[14] Al-Qadariyyah, Predestinarianism, the opposite extreme to Al-Jabriyyah. They claimed that man creates his own actions by his ability and his will “making” creators other than Allaah! That is why the Prophet (sal-Allaahu ‘alayhe wa sallam) called them the Majoos of this Ummah, because the Majoos claim that Satan “creates” evil and harmful things, making of Satan a “creator” besides Allaah. Far is Allaah above what these sects utter.
Abu Dawood related on the authority of Abdullaah bin ‘Umar that the Prophet (sal-Allaahu ‘alayhe wa sallam) said:
“Al-Qadariyyah are the Majoos of this Ummah, if they become ill do not visit them, and when they die do not witness them (their funerals).”
Shaykh Al-Albaanee said that the hadeeth is hasan (authentic) by way of its combined narrations. See At-Tahawiyyah, p.273 and As-Sunnah by Abee ‘Aasim V. 1/149. [TN]
Friday, May 8, 2009
Explaining The Fundamentals Of Faith Author: Imaam Muhammad Ibn Saalih al-Uthaymeen Source: Sharh Usool al-Eemaan
The Last Day is the Day of Resurrection on which people will be resurrected to receive recompense and reckoning. It is named as such because there is no day after it. On this Day the people of Al-Jannah will settle in their dwellings, and the people of An-Naar (Hell) will reside in theirs. Al-Ba’th (Resurrection) is an affirmed truth proven by the Qur’aan, Sunnah, and Ijmaa’ (unanimous agreement) of the Muslims. Allaah (Ta’aalaa) said: The Prophet (sal-Allaahu ‘alayhe wa sallam) said: The Muslims unanimously agree on the affirmation of the Day of Resurrection and this is what wisdom necessarily implies: Allaah makes for His creation a Ma’aad (a place of return) in order to recompense them on the obligation He charged them with on the tongue of His Messengers. Allaah (Ta’aalaa) said: And He told His Prophet (Muhammad sal-Allaahu ‘alayhe wa sallam): Also He said: “And We shall set up the balance of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And Sufficient are We as Reckoners.” [Qur’aan 21:47] Ibn ‘Umar (radhi-Allaahu 'anhu) reported that the Prophet (sal-Allaahu ‘alayhe wa sallam) said: It has been authentically reported from the Prophet (sal-Allaahu ‘alayhe wa sallam) that he narrated about his Rabb (Azza wa Jall): The Muslims are in agreement in affirming the reckoning and recompense, and this is what the wisdom necessarily implies. Indeed Allaah (Ta’aalaa) brought down the Books, sent the Messengers and made it incumbent upon the Ibaad (creation) to accept (the Message) they brought forth and to act according to what is obligatory therein; and made it dutiful to fight those who oppose it, and that their blood, offspring, women, and property are lawful. Had there been no reckoning and recompense, these matters would have been in vain! Far is Allaah, the All-Wise, removed from such (imperfection). He (Ta’aalaa) pointed to this affirmation (of reckoning and recompense) in His saying: Al-Jannah is the abode of delight which Allaah (Ta’aalaa) has prepared for the pious believers who believe in what Allaah has ordained upon them and who obey Allaah and His Messenger, sincerely believing in Him and (truly) following His Messenger. (Allaah has prepared) in it (Al-Jannah) from (all) kinds of bliss which “no eye had ever seen, no ear has ever heard, and nobody has ever even imagined.” Allaah (Ta’aalaa) said: He (Ta’aalaa) also said: As regard to An-Naar, it is the abode of torment which Allaah has prepared for the Al-Kaafireen Ath-Thaalimeen (polytheists, wrong-doers, etc.) who disbelieved in Him and disobeyed His Messengers. In it there are kinds of torment and punishment that cannot even be imagined. Allaah (Ta’aalaa) said: “We have prepared for the Thaalimeen (disbelievers, wrong-doers, etc.), a Fire whose walls will be surrounding them. And if they ask for help they will be granted water like boiling oil, that will scald their faces. Terrible the drink, and an evil Murtafaqa (dwelling, resting places, etc.)” [Qur’aan 18:29] “Allaah has cursed the disbelievers and has prepared for them a flaming Fire (Hell). Wherein they will abide for ever, and will find neither a protector nor a helper. On the Day their faces will be turned over in the Fire, they will say: ‘Oh, would that we had obeyed Allaah and obeyed the Messenger (Muhammad sal-Allaahu ‘alayhe wa sallam).’ ” [Qur’aan 33:64-66] And also the Statement of Allaah about the folk of the Pharaoh: In Saheeh Muslim and in the hadeeth narrated by Zayd bin Thaabit (radhi-Allaahu ‘anhu) that the Prophet (sal-Allaahu ‘alayhe wa sallam) said: The bliss of the grave is exclusive to the true believers. Allaah (Ta’aalaa) said: Also He (Ta’aalaa) said: Al-Baraa’ bin ‘Aazib (radhi-Allaahu ‘anhu) reported that the Prophet (sal-Allaahu ‘alayhe wa sallam) indicated (that) upon the believers’ answer to the questions raised by the two angels in the grave: The Kufaar denied the Resurrection after death claiming that it is impossible. Such a claim is false and its invalidity is proven by ‘Ash-Shar’a, Al-Hiss, and Reasoning. All of the Scriptures are in agreement regarding this matter. Allaah caused them to die then He brought them back to life. About this matter Allaah (Ta’aalaa) addressed Banee Israa’eel (Children of Israel) saying: The above are real examples that took place and which are evidence on the possible raising of the dead. It has been denoted earlier that giving life to the dead and raising them from their graves by the will of Allaah are some of the Aayaat that were given to ‘Eesaa bin Maryam (alayhis-salaam). “As We began the first creation, We shall repeat it: a promise We have undertaken. Truly We shall do it.” [Qur’aan 21:104] In response to those who denied giving life to rotten and decomposed bones, Allaah ordered (the Prophet sal-Allaahu ‘alayhe wa sallam): Also He (Ta’aalaa) said: In Saheeh Al-Bukhaaree and by the way of the hadeeth narrated by Ibn Abbaas (radhi-Allaahu ‘anhu), he said: The reliance on their claim that “if the dead in his grave is uncovered he would be found in the same condition that he was upon (right before his burial), and that neither a change in the wideness nor narrowness of the grave took place”, may be answered in many ways including: Many are those who blame a sound saying of being faulty - While the defect (of each one of them) is in his family understanding? In this manner, the Shayaateen and Jinn move across the earth back and forth and (a company of) the Jinn came to Allaah’s Messenger (sal-Allaahu ‘alayhe wa sallam), listened in silence to his recitation of the Qur’aan and when it was finished, they returned to their people, as warners. Still, however, they concealed from us. About this, Allaah (Ta’aalaa) says: And since creation cannot comprehend every existing thing, then it is impermissible for them to deny what has been affirmed from the matters of Al-Ghayb when they are unaware of it. THE BELIEF IN THE LAST DAY
THE BELIEF IN THE LAST DAY COMPRISES THREE MATTERS:
“As We began the first creation, We shall repeat it, (it is) a promise binding upon us. Truly We shall do it.” [Qur’aan 21:104]
“After that, surely, you will die. Then (again), surely you will be resurrected on the Day of Resurrection.” [Qur’aan 23:15-16]
“People will be gathered on the Day of Resurrection bare-footed, naked and uncircumcised.” [1]
“Do you think that We had created you in play (without any purpose), and that you would not be brought back to Us?” [Qur’aan 23:115]
“Verily, He Who has given you (O Muhammad sal-Allaahu ‘alayhe wa sallam) the Qur’aan [2] will surely bring you back to the Ma’aad (place of return, either to Makkah or to Al-Jannah, etc.).” [Qur’aan 28:85]
“Verily, to Us will be their return and for Us will be their reckoning.” [Qur’aan 88:25-26]
“Whoever brings a good deed shall have ten times the like thereof to his credit, and whoever brings an evil deed shall have only the recompense of the like thereof, and shall not be wronged.” [Qur’aan 6:160]
“Allaah will bring a believer near Him and shelter Him with Kanafahu [3] and ask Him: ‘Did you commit such and such sins?’ He will say: ‘Yes, my Rabb.’ Allaah will keep on asking him till He makes him confess all his sins and will think that he is ruined. Allaah will then say: ‘I did screen your sins in the world and forgive them for you today’, and then he will be given the book (record) of his good deeds. Regarding the disbelievers and hypocrites (their evil acts will be exposed publicly) ‘And the witness will say: These are the ones who lied against their Rabb. No doubt! The Curse of Allaah is on the Ath-Thaalimeen (polytheists, oppressors and wrong-doers etc.’ [Qur’aan 11:18] ” [4]
“Allaah ordered (the appointed angels over you) that the good and bad deeds be written, and He then showed (the way) how (to write). If somebody intends to do a good deed and he does not do it, then Allaah will write for him a full good deed (in his account with Him); and if he intends to do a good deed and he actually does it, then Allaah will write (in his account) with Him (its reward equal) from ten to seven hundred times to many more times; and if somebody intended to do a bad deed and he does not do it, then Allaah will write a full good deed (in his account) with Him, and if he intended to do it (a bad deed) and actually did it, then Allaah will write one bad deed (in his account).” [5]
“Then surely, We shall question those (people) to whom it (the Qur’aan) and verily, We shall question the Messengers. Then surely, We shall narrate unto them (their whole story) with knowledge, and indeed we were not absent.” [Qur’aan 7:7-8]
“Verily, those who believe [6] and do righteous good deeds, they are the best of creatures. Their reward with their Rabb is Gardens of Eternity (‘adn: Paradise [7]), underneath which rivers flow, they will abide therein forever, Allaah well-pleased with them, and they with Him. That is for him who fears his Rabb.” [Qur’aan 98:7-8]
“No person knows what is kept hidden for them of joy as reward for what they used to do.” [Qur’aan 32:17]
“And fear the fire, which has been prepared for the disbelievers.” [Qur’aan 3:131]
PART OF THE BELIEF IN THE HEREAFTER IS THE BELIEF IN WHAT OCCURS AFTER DEATH, LIKE:
“And if you could but see when the Thaalimeen are in the agonies of death, while the angels extending forth their hands (saying): ‘Deliver your souls! This day you shall be recompensed with the torment of degradation because of what you used to utter against Allaah other than the truth. And you used to reject His Aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) with disrespect.’ ” [Qur’aan 6:93]
“The Fire, they are exposed to it morning and afternoon, and on the Day when the Hour will be established (it will be said to the angels): ‘Cast the Pharaoh’s folk into the severest torment.’ ” [Qur’aan 40:46]
“If it were not the reason that you would stop burying (your dead) in the graves on listening to the torment in the grave which I am listening to, I would have certainly made you hear that. Then turning his face towards us [9], he said: ‘Seek refuge with Allaah from the torment of Hell.’ They said: ‘We seek refuge in Allaah from the torment of Hell.’ He said: ‘Seek refuge in Allaah from the torment of the grave.’ They said: ‘We seek refuge in Allaah from the torment of the grave.’ He said: ‘Seek refuge in Allaah from trials, its manifested and hidden (aspects)’, and they said: ‘We seek refuge in Allaah from trials and its manifested and hidden (aspects)’; and he said: ‘Seek refuge in Allaah from the affliction of the Dajjaal (pseudo-Christ)’ [10]’, and they said: ‘We seek refuge in Allaah from the affliction of the Dajjaal.’ ”
“Verily, those who say: ‘Our Rabb is Allaah (Alone), and then they Istaqaamu’ [11], on them the angels will descend (at the time of their death) (saying): “Fear not, nor grieve, But receive the glad tidings of Al-Jannah which you have been promised.” [Qur’aan 41:30]
“Then why do you not (intervene) when (the soul of a dying person) reaches the throat? And you at the moment are looking on, but We (i.e. Our angels who take the soul) are nearer to him than you, but you see not. Then why do you not, - if you are exempt from the reckoning and recompense (punishment, etc.) bring back the soul (to its body), if you are truthful? Then, if he (the dying person) be of those brought near to Allaah, (there is for him) rest and provision and a Garden of delights (Paradise).” [Qur’aan 56:83-89] [Till the end of the same Soorah]
“A voice is heard in the heavens, saying: ‘My ‘abd has told the truth, so cloth him in the clothing of Al-Jannah, spread for him the furnishings of Al-Jannah, and open for him a door to Al-Jannah.’ Thereupon, he is engulfed by a breeze of its scent and fragrance, while the expanse of his grave is extended before him as far as the eye can see.” [12]
THE BELIEF IN THE LAST DAY HAS MANY BENEFITS, INCLUDING:
“The disbelievers pretend that they will never be resurrected (for the Account). Say (O Muhammad sal-Allaahu ‘alayhe wa sallam): ‘Yes! by my Rabb, you will certainly be resurrected, then you will be informed of (and recompensed for) what you did, and that is easy for Allaah.’ ” [Qur’aan 64:7]
“We shall not believe in you till we see Allaah plainly.” [Qur’aan 2:55]
“And (remember) when you said: ‘O Moosaa! We shall never believe in you till we see Allaah plainly.’ But you were seized with a thunder-bolt (lightning) while you were looking. Then We raised you up after your death, so that you might be grateful.” [Qur’aan 2:55-56]
“And (remember) when you killed a man and fell into dispute among yourselves as to the crime. But Allaah brought forth that which you were hiding. So We said: ‘Strike him (the dead man) with a piece of it (the cow).’ Thus Allaah brings the dead to life and shows you His Aayaat so that you may understand.” [Qur’aan 2:73]
“Did you (O Muhammad sal-Allaahu ‘alayhe wa sallam) not think of those who went forth from their homes in thousands, fearing death? Allaah said to them, ‘Die’. And then He resorted them to life. Truly, Allaah is full of Bounty to mankind, but most men thank not.” [Qur’aan 2:243]
“Or like the one who passed by a town and it had tumbled over its roofs. He said: ‘Oh! How will Allaah ever bring it to life after its death?’ So Allaah caused him to die for a hundred years, then brought him back to life. He said: ‘How long did you remain (dead)?’ (The man) said: ‘Perhaps I remained a day or a portion of a day.’ He said: ‘Nay, you have remained for one hundred years. Just look at your food and drink, they show no change! And look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh.’ When this matter became clear to him, he said: ‘I know (now) that Allaah is Able to do all things.’ ” [Qur’aan 2:259]
“And (remember) when Ibraaheem said: ‘My Rabb! Show me how You give life to the dead?’ He (Allaah) said: ‘Do you not believe?’ He (Ibraaheem) said: ‘Yes (I believe), but to be stronger in Faith.’ He said: ‘Take your birds, then tame them to you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allaah is All-Mighty, All-Wise.’ ” [Qur’aan 2:260]
“And He is Who originates the creation, then will repeat it (after it has been perished), and this is easier for Him.” [Qur’aan 30:27]
“Say (O Muhammad sal-Allaahu ‘alayhe wa sallam) ‘He will give life to them Who created them for the first time! And He is the All-Knower of every creation!’ ” [Qur’aan 36:79]
“And among His Signs (is this), that you see the earth barren, but when We send down water thereon, it is stirred to life and growth (of vegetation). Verily, He Who gives it life, surely, (He) is Able to give life to the dead (on the Day of Resurrection). Indeed! He is Able to do all things.” [Qur’aan 41:39]
“And We send down blessed water (rain) from the sky, then We produce therewith gardens and grain (every kind of harvests that are heaped). And tall date-palms, with general clusters; A provision for Allaah’s Ibaad (creation). And We give life therewith to a dead land. Thus will be the resurrection (of the dead).” [Qur’aan 50:9-11]
“Once the Prophet (sal-Allaahu ‘alayhe wa sallam) passed through one of the graveyards of Madeenah and heard the voices of two humans who were being tortured in their graves. The Prophet (sal-Allaahu ‘alayhe wa sallam) said: “They are being punished, not because of a major sin, yet their sins are great: One of them used to shield himself from (being soiled with) the urine [16], and the other used to go about with Nameemah. [17]” [18]
“It is Allaah Who Yatawafaa (takes away) the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed.” [Qur’aan 39:42]
“The seven heavens and the earth and all that is therein make Tasbeeh of Him and there is not a thing but makes Tasbeeh bihamdihi but you understand not their Tasbeeh.” [Qur’aan 17:44]
“O Children of Adam! Let not the Shaytaan deceive you, as he got your parents (Adam and Eve) out of Al-Jannah, stripping them of their raiments, to show them their private parts. Verily, he and Qabeeluhu (his soldiers from the Jinns or his tribe) see you from where you cannot see them. Verily, We made the devils ‘awliyaa’ (protectors and helpers) for those who believe not.” [Qur’aan 7:27]
Footnotes
[1] Collected by Al-Bukhaaree, Muslim, Ahmad, At-Tirmidhee and others. The text is that of Muslim. See Saheeh Muslim, V.4, Hadeeth no. 6844.
[2] Allaah ordered the Prophet (sal-Allaahu ‘alayhe wa sallam) to act on it and preach it to others.
[3] Kanafahu: Allaah’s Sitr: His Screen.
[4] An agreed upon hadeeth. See Saheeh Al-Bukhaaree, V.3, Hadeeth no. 621.
[5] Reported by Al-Bukhaaree, Muslim, Ahmad and others. See Saheeh Al-Bukhaaree, V.8, Hadeeth no. 498.
[6] In the Tawheed of Allaah, and His Messenger Muhammad (sal-Allaahu ‘alayhe wa sallam).
[7] Paradise: The middle and highest part of Al-Jannah. Above it is the ‘Arsh of Ar-Rahmaan (Allaah: Whose Mercy encompasses everything). See At-Tabaree’s and Al-Qurtubee’s Tafaseer, Aayah 72 of Soorah At-Tawbah (No. 9). [TN]
[8] This is part of an authentic hadeeth collected by Al-Bukhaaree, and Muslim. The statement “or the doubtful person” is from the subnarrator who was not sure which person Asmaa (radhi-Allaahu ‘anhaa) used in her narration: the “hypocrite” or “the doubtful person”. See Saheeh Al-Bukhaaree, V.1, Hadeeth no. 86. The hadeeth of Al-Baraa’ bin Aazib contains a detailed description of the trial of the grave. See the book “Death” by Shaykh Alee Hasan Abdul Hameed, English Translation by Dawood Burbank, pp.12-15. [TN]
[9] The Prophet (sal-Allaahu ‘alayhe wa sallam) was with some of his companions when they passed by the graves of some of the Kufaar and said that, “These people are passing through the ordeal in the graves” and completed his statements regarding the torment of the grave as in the text above. [TN]
[10] An authentic narration describing the trial of ad-Dajjaal is described in Saheeh Muslim, V.4, pp.1515-1518.
[11] Istaqaamu: Stood straight, i.e. they believed in Tawheed and performed all that was ordained by Allaah (good deeds) and abstained from all that He has forbidden (sins and evil deeds).
[12] The hadeeth of Al-Baraa’ bin ‘Aazib is a lengthy one and it is reported by Imaam Ahmad and Aboo Daawood. See F.N. no. 70.
[13] This was a lesson for the Children of Israel and all of mankind that Allaah is capable of giving life to the dead in this life as well as resurrecting the dead on the Day of Resurrection. [TN]
[14] Ibraaheeh Al-Khaaleel is Prophet Ibraaheem whom, like Prophet Muhammad (sal-Allaahu ‘alayhe wa sallam), Allaah has distinguished by love and honour. [TN]
[15] Prior to the decomposition of the body.
[16] In one narration: “his urine”.
[17] Nameemah: Conveyance of false information and mischievous misrepresentation so as to excite discord, dissension or the like. [TN]
[18] Saheeh Al-Bukhaaree, V.8, Hadeeth no 81.
[19] Barzach: (Lit. A barrier, partition, or separation). The period between death and the Resurrection. [TN]