Allah is the Creator of This World
Allah, ta^ala, said in the Qur’an:
أَفِي اللّهِ شَكٌّ
Afi-llahi shakk.
Ayah 10 of Surah Ibrahim means: {There is no doubt about the existence of Allah.}
The first obligation on the mukallaf person is to know about Allah, ta^ala. Allah is the Creator of all the existent things and is the One Who manages all the creation. If, with our sound mind, we carefully think about all the creations and ponder about their existence, we must know that they have a Creator Who created them.
The mental proof that Allah exists:
With the sound mind, we know irrefutably that every writing has to have a writer, the act of hitting has to have a hitter, and that a building has to have a builder. Therefore, it follows that this universe with all the creations in it has to have a creator Who is Alive, attributed with Will, Knowledge, and Power, and this is Allah. He is clear of all imperfections. He is the One Who does not resemble any of His creations, and nothing resembles Him. The sound mind does not accept the existence of an action without someone who carried it out.
It is not conceivable for nature to be the Creator, because nature has no will. So, how would nature create? It is also not permissible for something to create itself. Finally, something cannot create something that resembles it.
For example, the child is born small; he does not talk or walk. Then he develops. He starts gradually and slowly to talk and walk. Then he matures and becomes a young man, then middle-aged, then old, after which he dies. Who changed him and transformed him from one state to another? Allah is the One Who created and changed him, and willed for him to die.
A story of a man who denied the existence of Allah:
It is related that a man who denied the existence of the Creator came once to one of the caliphs and told him: "The scholars of your time say that there is a creator for this universe, and I am prepared to prove to them that this universe has no creator."
The caliph sent for one of the top scholars telling him of the man's claim and ordering him to come. The scholar was purposely late; then he came. The caliph welcomed him and seated him in the center of the session. Present at this meeting were many scholars and important people. So the man said: "Why were you late in your arrival?" The scholar said: "What if I tell you that a very strange matter occurred to me, and because of it I was late? My house is behind the river of Dijlah (Tigris). I came to cross the river, but I did not find anything other than an old boat with broken planks. When my gaze fell onto it, the planks moved, came together, and reassembled so that the boat became seaworthy. All this happened without the work of a carpenter or a worker. I sat in it, crossed the river, and came to this place.”
The man said: "O people, listen to what your scholar says. Have you heard anything more absurd than this? How can a boat exist without a carpenter to build it? This is an explicit lie."
The scholar said: "O blasphemer, if the mind does not accept the existence of a boat without a builder or carpenter, then how do you say that this entire universe exists without a creator?" The man became silent. He was refuted. The caliph punished him because of his bad beliefs.
Saturday, February 2, 2008
ISLAM IS THE ONLY TRUE RELIGION
ISLAM IS THE ONLY TRUE RELIGION
Learn how Islam is the only true religion, and about basic Islamic concepts that will convince the person of the sound mind, and teach you how to be a Muslim.
Presentation about Islam
What is Islam?
Linguistically, Islam means submission. According to Islamic terminology, Islam means a specified submission. It is the submission to what the prophet brought. This takes place by uttering the two testification of faith. Belief, on the other hand, linguistically means certitude. According to Islamic terminology, it means a specified certitude. It is to accept as true what the prophet brought. The least of Belief is to belief in the THE TWO TESTIFICATIONS OF FAITH. Islam and Belief cannot be disassociated. One of them is not accepted without the other, although their original meaning are not identical. Imam Abu Hanifah said in Al-Fiqh Al-'Akbar: "Islam is not acceptable without Belief and Belief is not accepted without Islam. They are like the front of something and its back." Islam is the Religion of all the prophets.
ALLAH
Everything that exists, except Allah, the Creator, is created by Him. Allah has full power over every bit of His creation. Allah is not created; He existed always, having His attributes; He will never perish, nor will His attributes diminish. Among His attributes is that He has knowledge of all His creation, that He sees the seeable and that He hears the hearable, and His knowing, seeing and hearing are in no way similar to ours. Allah speaks and His Speech is not made up of language or sound, nor does it resemble the speech of man in any way. He does not need any of His creation for His existence and He does not resemble any of His creation in any way. This means that Allah is not a man or a woman; He is not "a Father" or "a Mother". He does not have a wife, a mother, a father, a son, or a daughter; He has no equal or partner. Allah does not divide into parts; no creation, including man, has "a part of Allah" in him, nor can any creation become like Allah. He is the only God.
Allah existed eternally before He created any place, such as Paradise (Heaven), the skies, earth, or any planets. Hence, we know He is now as He was before He created all these places; He does not need any place to exist in. Allah has always known about every bit of His creation; there is no thing in His creation which escapes or defeats Him. No thing goes against the will of Allah. Both good and evil occur by His Will. However, Allah orders humans to do only the good; humans make the choice to obey or disobey Allah. Our ability to do good or evil is given to us by Allah, the Exalted.
HUMANITY
Men and women are one of the creations of Allah. They are distinct from plants, animals, jinn, and angels. They were created after angels and jinn; the first man was created from clay. Allah puts a soul into man but in no way is man's soul Allah, or "a part of Allah". The first man was Adam and all human beings come from his family. Adam had no mother or father; he was created and given life by Allah. Allah created a wife for Adam who bore his children. Allah created the human beings to order them to believe, profess the truth about Allah and His messengers, worship Allah only, and follow His orders during life on earth. Some of mankind has and does worship Allah correctly, obeys His orders, and will be rewarded beyond imagination. Some of mankind has not and will not worship Allah correctly and will be punished by Allah with severity in Hellfire.
JINN
Jinn are a distinct creation of Allah, who are invisible to humans. Allah created them from the pure flame of fire. They are male and female and have offspring. They exist here on earth and out of it. Like humans, some jinn worship Allah, but some do not. The ones who do not are known as the devils, whose head is Satan.
ANGELS
Angels are another distinct creation of Allah. They are not male or female and have no children. Allah created them from light. They never sin, obeying Allah in every matter. Humans have angels near them that record all they do. Some angels have appeared to men in the form of men but they never take a woman's shape. Some angels protect people from jinn by Allah's will. The angel who brought revelations to the prophets is Gabriel.
PROPHETS
Prophets are the greatest men that ever lived. Prophets received Revelation from Allah and conveyed it to the people. The prophets received the Revelations and conveyed them exactly in the language Allah ordered. The language of the scriptures is created, but Allah's speech is not. A messenger is a prophet who comes with abrogating some of the laws brought by the previous messenger or receives a new set of laws. Prophets were intelligent, trustworthy, truthful, did not commit major sins and never left their Religion. Many prophets have lived in the past. Muhammad, may Allah's peace and blessings be upon him, who lived some 1400 years ago, was the last and greatest prophet.
Other prophets before him include: Adam, Noah, Abraham, Isaac, Ishmael, Jacob, Joseph (son of Jacob), David, Solomon, Moses, and Jesus, may Allah's peace and blessings be upon all of them.
The true scriptures were Revelations received by prophets. Moses and Jesus both received scriptures, but what are now called the Torah and the Bible have been tampered with by man and are not the true Revelations received by the great messengers Moses and Jesus. The only scripture which is unchanged and will never be changed is the Qur'an, which is the scripture Allah gave Muhammad, His last prophet, in clear and eloquent Arabic. Allah has promised to protect the Qur'an from any changes by man, and it has remained unchanged since it was received some 1400 years ago. Unlike the prophets before him who were sent to a particular people, Muhammad was sent to all people who lived at his time and all people who live after him until the Day of Judgment when the earth will be destroyed.
THE DAY OF JUDGMENT
This earth, planets and stars were all created by Allah at a point in time. They did not always exist and they will perish by Allah's will. On a day which only Allah knows (not even the angels or prophets know it), Allah will make everything on earth and in the skies die (including angels, Satan, and all devils) and then He will resurrect them all and judge humans and jinns on what they did during their lives. Because humans and jinn made the choice to be believers or non-believers, pious or sinners, they will be rewarded or punished, by Allah's will, for what they believed, said, and did.
PARADISE (HEAVEN)
Those of mankind and jinn who believe correctly in Allah, and believe in the Messenger sent to them and profess their belief (i.e., becoming followers of the true Religion) and die with that status will dwell forever in Paradise, which Allah has created for them. The life in Paradise is better than what any human living on earth can imagine. Those in Paradise will experience it in body and soul, but the body will be a new body with no defects. Paradise is not allegorical. It is very real and actual. There will be wonderful riches, foods, joy, and peace. People will be married and have interaction with one another. Those in Paradise will be in ranks according to their piety. Those who are rewarded with Paradise will never be sent out of it.
HELL
Hell, another creation of Allah, is the everlasting dwelling place for those of humans and jinn who rejected the revelations of the prophets. Hence, they disbelieved in Allah and His messengers. Hell is also a particular place and is not experienced here on earth. Its torture will not cease. The suffering will also be in body and soul. Some humans who were followers of the true Religion will suffer in Hell for some time, because they had sinned and did not repent of their sins during their lifetime. Being believers of the true Religion, they will get out of Hell after a time which Allah wills. Then they will enter Paradise and dwell there forever and receive no further punishment. Some believers of the true Religion who die as sinners will be forgiven by Allah on the Day of Judgment and will not go to Hell before entering Paradise.
LIFE AND DEATH
This life of a human or jinn always ends with death and there is no exception. Humans do not choose their race, sex, parents, or birthplace and will not be held accountable for those aspects of their life on the Day of Judgment. No human is doomed to Hell because he was born as a certain sex or race. Allah the Merciful, has promised any human or jinn who dies as a follower of the true Religion will receive Paradise forever. Those people who truly never heard about the correct belief in Allah and any of the messengers during their entire lifetime and died in that state will not go to Hellfire. But those sane and pubescent people who have heard of the correct belief in Allah and His messenger and die not embracing this true Religion will dwell in Hell forever.
The correct belief in Allah has never changed and every prophet and messenger has said the same concerning belief in Allah: No one is God but Allah and mankind is to believe in Him and worship Him only. The prophet for the people on earth at present is Muhammad, may Allah's blessings and peace be upon him, and the laws for the present population are the laws that prophet Muhammad was given by Allah for mankind. There will be no new laws given, for there will be no new messenger.
Usually, the person is given one life in this world, so a person is wise to live this life correctly. No matter how appealing it is to some people, they will not "reincarnate" after they die. This and other false beliefs about mankind and Allah are whispered into human's minds by Satan and the devils, and some men are fooled into believing them.
SATAN
Satan, the first jinn, was present with the angels when Allah ordered him and the angels to bow down in respect before Adam. Satan did not bow down in respect. He objected to Allah and said he was better than Adam, because he was made from fire whereas Adam was made from clay. Because of this objection, Allah banished Satan. Satan vowed that he would try to persuade humans into false belief and worship and shameful conduct. Allah promised that Satan and those who follow him will be the inhabitants of Hell on the Day of Judgment.
Satan is man's accursed enemy and his vow to ruin many of mankind is not to be taken lightly. He attempts to confuse and ruin man by his prompting, making bad deeds seem good. A person is not sinful when Satan whispers to him; he is sinful if he believes and/or acts on the prompting. Although humans must believe that Satan exists and take the warning about him very seriously, we must remember that Allah has full power over Satan. Satan can do nothing against the will of Allah. When a believer of the true Religion strives to follow Allah's orders and asks Allah for protection from Satan, he should not doubt Allah's great protection and mercy.
RELIGION
There is only one true Religion--that of believing the correct belief in Allah and His messengers, worshipping Allah only, loving, respecting, and following the prophet of the time, and loving and respecting other prophets. Every prophet and messenger followed and called people to the same Religion; this Religion is called ISLAM. A believer in Islam is called a MUSLIM. The meaning of Islam is "to submit to Allah". The meaning of the word Muslim is "one who submits to Allah." The name Allah is the name of the only true God. Although prophets and messengers spoke different languages, what they called people to was the same Religion. A person can declare that he believes and follows the true Religion--Islam--in any language, for belief is known to Allah regardless of the language. Those who say they are Muslim, yet deny the true belief in their heart, with their tongue, or by some actions, are surely not Muslim. Allah knows fully who are the ones who truly believe in Islam. Both messengers Moses and Jesus called their people to the true Religion--Islam--which is clearly described in the QUR'AN--the last and preserved scripture for all of mankind on earth.
JESUS
Jesus, may Allah's blessings and peace be upon him, is dearly loved by Muslims, for he is one of the greatest of messengers and he is one of the most loved creations to Allah. Jesus has no father; he was created within Mary, and the Muslims believe that his mother Mary is the best of all women.
By Allah's will, Prophet Jesus performed many miracles and was obedient to Allah in every way. Jesus spoke only the truth and his followers were Muslim. Never did Jesus say he was Allah, "the son of Allah", or that his followers should pray to him or to anyone other than Allah. Jesus is a man, but had no father; Adam was a man but had neither a father nor a mother. The Qur'an tells us that the Jews did not crucify Jesus as some believe. He was not crucified at all, by Allah's will; Jesus was raised from the earth. Jesus is alive, and Allah will send Jesus back to the earth before the Day of Judgment. Jesus will attest that Islam is the true faith and that Prophet Muhammad, is the last messenger. He will follow the laws that Allah gave to Muhammad, and slay the one-eyed impostor. This is the truth, although some do not believe.
SINS
When a person goes against Allah's orders (which are conveyed by His messenger), this person has sinned. The worst sin is blasphemy, which is caused by any belief, saying, or action that contradicts Islam. When a person becomes Muslim he leaves all blasphemy. A Muslim must learn about all the types of blasphemy so to avoid committing any of them as he proceeds through life. If a Muslim commits blasphemy, he becomes non-Muslim and must become Muslim again. If he dies without becoming a Muslim, he will be in Hell forever in the Hereafter. If a Muslim commits a sin which is less than blasphemy and dies without repenting to Allah of the sin, then this sin is counted against him on the Day of Judgment. Similarly, if a Muslim follows Allah's orders, in obedience to Him, this is counted in his favor. All of this is known by Allah and no thing escapes Him.
When a Muslim commits sins, he must repent of them immediately. To repent of blasphemy, one must utter the Testification of Faith, clearing himself of the committed blasphemy. The Testification of Faith (Shahadatan) can be stated as follows:
"I testify that no one is God but Allah,
and I testify that Muhammad is
the Messenger of Allah."
For a sin less than blasphemy, one must stop doing the sin, regret having done it, and have the intention not to commit the same sin again. If the sin is stealing from a person, for example, then the stolen goods must be returned in addition. Allah is ever-merciful to the Muslim and no matter how many times he sins in his life, if he stops it, regrets having done it, and intends not to do it again, he will be forgiven by Allah. But for those who are non-Muslim, no matter what good things they do, those deeds are not to their credit in the Hereafter; they must first become Muslim.
A few examples of blasphemy are: believing that Allah has a son, worshipping an idol, and saying that Allah does not know everything. Some examples of sins less than blasphemy are: killing a person unjustly, adultery, drinking alcohol, and stealing. When a Muslim makes sincere repentance as was described, it is as if he did not sin, in that he will not be punished for what he repented of, for Allah is ever-merciful to the Muslims. Also, when a person becomes a Muslim for the first time, Allah forgives all his past sins.
PRAYER
Upon the order of Allah, Prophet Muhammad commanded the Muslims to pray five times a day. This order applies since the lifetime of Prophet Muhammad until the Day of Judgment. The prayers have a specific format with the one praying praising and thanking Allah, asking for His help and guidance, and asking Him to bless the prophets and the pious Muslims. A Muslim knows that at any moment of his life he can ask Allah for help and guidance, and he is encouraged to do so, but this does not replace the five prescribed prayers, which have a specific format to be followed.
BECOMING A MUSLIM
A person becomes a Muslim by leaving all that contradicts the meaning of the following Testification of Faith, believing in the heart and declaring with the tongue:
"No one is God but Allah and Muhammad is the Messenger of Allah"
Believing in all this implies--Allah, the Creator, has perfect attributes, only Allah must be worshipped, Prophet Muhammad, the last prophet, was truthful in all that he conveyed from Allah, all the prophets before him (the first of whom was Adam) conveyed the same message of belief to their people and are to be loved and respected, yet in no way do prophets (or any creation) have Allah's attributes.
A person can become Muslim, as aforementioned in the solitude of a forest or in a crowded subway; he does not need to go to a mosque or have Muslims witness his profession. Allah knows the hearts of His creation. However, when he becomes Muslim he may declare his belief to some fellow Muslims so he will be known as a Muslim among the people.
Anyone who has read this booklet must know if you are not already Muslim you must become Muslim immediately, for you do not know when you will die. To anyone who becomes Muslim while reading this paper, we advise you to seek knowledge as to the practice of Islam from a trustworthy Muslim teacher. As people go to college to be taught by those learned on different subjects, one should go to a learned Muslim to learn about the practice of Islam. There will always be more to learn and more ways to improve for a devoted Muslim, so arrogance is not a part of a good Muslim's life.
All praise is due to Allah, the Lord of the heavens and earth and Allah knows best
Learn how Islam is the only true religion, and about basic Islamic concepts that will convince the person of the sound mind, and teach you how to be a Muslim.
Presentation about Islam
What is Islam?
Linguistically, Islam means submission. According to Islamic terminology, Islam means a specified submission. It is the submission to what the prophet brought. This takes place by uttering the two testification of faith. Belief, on the other hand, linguistically means certitude. According to Islamic terminology, it means a specified certitude. It is to accept as true what the prophet brought. The least of Belief is to belief in the THE TWO TESTIFICATIONS OF FAITH. Islam and Belief cannot be disassociated. One of them is not accepted without the other, although their original meaning are not identical. Imam Abu Hanifah said in Al-Fiqh Al-'Akbar: "Islam is not acceptable without Belief and Belief is not accepted without Islam. They are like the front of something and its back." Islam is the Religion of all the prophets.
ALLAH
Everything that exists, except Allah, the Creator, is created by Him. Allah has full power over every bit of His creation. Allah is not created; He existed always, having His attributes; He will never perish, nor will His attributes diminish. Among His attributes is that He has knowledge of all His creation, that He sees the seeable and that He hears the hearable, and His knowing, seeing and hearing are in no way similar to ours. Allah speaks and His Speech is not made up of language or sound, nor does it resemble the speech of man in any way. He does not need any of His creation for His existence and He does not resemble any of His creation in any way. This means that Allah is not a man or a woman; He is not "a Father" or "a Mother". He does not have a wife, a mother, a father, a son, or a daughter; He has no equal or partner. Allah does not divide into parts; no creation, including man, has "a part of Allah" in him, nor can any creation become like Allah. He is the only God.
Allah existed eternally before He created any place, such as Paradise (Heaven), the skies, earth, or any planets. Hence, we know He is now as He was before He created all these places; He does not need any place to exist in. Allah has always known about every bit of His creation; there is no thing in His creation which escapes or defeats Him. No thing goes against the will of Allah. Both good and evil occur by His Will. However, Allah orders humans to do only the good; humans make the choice to obey or disobey Allah. Our ability to do good or evil is given to us by Allah, the Exalted.
HUMANITY
Men and women are one of the creations of Allah. They are distinct from plants, animals, jinn, and angels. They were created after angels and jinn; the first man was created from clay. Allah puts a soul into man but in no way is man's soul Allah, or "a part of Allah". The first man was Adam and all human beings come from his family. Adam had no mother or father; he was created and given life by Allah. Allah created a wife for Adam who bore his children. Allah created the human beings to order them to believe, profess the truth about Allah and His messengers, worship Allah only, and follow His orders during life on earth. Some of mankind has and does worship Allah correctly, obeys His orders, and will be rewarded beyond imagination. Some of mankind has not and will not worship Allah correctly and will be punished by Allah with severity in Hellfire.
JINN
Jinn are a distinct creation of Allah, who are invisible to humans. Allah created them from the pure flame of fire. They are male and female and have offspring. They exist here on earth and out of it. Like humans, some jinn worship Allah, but some do not. The ones who do not are known as the devils, whose head is Satan.
ANGELS
Angels are another distinct creation of Allah. They are not male or female and have no children. Allah created them from light. They never sin, obeying Allah in every matter. Humans have angels near them that record all they do. Some angels have appeared to men in the form of men but they never take a woman's shape. Some angels protect people from jinn by Allah's will. The angel who brought revelations to the prophets is Gabriel.
PROPHETS
Prophets are the greatest men that ever lived. Prophets received Revelation from Allah and conveyed it to the people. The prophets received the Revelations and conveyed them exactly in the language Allah ordered. The language of the scriptures is created, but Allah's speech is not. A messenger is a prophet who comes with abrogating some of the laws brought by the previous messenger or receives a new set of laws. Prophets were intelligent, trustworthy, truthful, did not commit major sins and never left their Religion. Many prophets have lived in the past. Muhammad, may Allah's peace and blessings be upon him, who lived some 1400 years ago, was the last and greatest prophet.
Other prophets before him include: Adam, Noah, Abraham, Isaac, Ishmael, Jacob, Joseph (son of Jacob), David, Solomon, Moses, and Jesus, may Allah's peace and blessings be upon all of them.
The true scriptures were Revelations received by prophets. Moses and Jesus both received scriptures, but what are now called the Torah and the Bible have been tampered with by man and are not the true Revelations received by the great messengers Moses and Jesus. The only scripture which is unchanged and will never be changed is the Qur'an, which is the scripture Allah gave Muhammad, His last prophet, in clear and eloquent Arabic. Allah has promised to protect the Qur'an from any changes by man, and it has remained unchanged since it was received some 1400 years ago. Unlike the prophets before him who were sent to a particular people, Muhammad was sent to all people who lived at his time and all people who live after him until the Day of Judgment when the earth will be destroyed.
THE DAY OF JUDGMENT
This earth, planets and stars were all created by Allah at a point in time. They did not always exist and they will perish by Allah's will. On a day which only Allah knows (not even the angels or prophets know it), Allah will make everything on earth and in the skies die (including angels, Satan, and all devils) and then He will resurrect them all and judge humans and jinns on what they did during their lives. Because humans and jinn made the choice to be believers or non-believers, pious or sinners, they will be rewarded or punished, by Allah's will, for what they believed, said, and did.
PARADISE (HEAVEN)
Those of mankind and jinn who believe correctly in Allah, and believe in the Messenger sent to them and profess their belief (i.e., becoming followers of the true Religion) and die with that status will dwell forever in Paradise, which Allah has created for them. The life in Paradise is better than what any human living on earth can imagine. Those in Paradise will experience it in body and soul, but the body will be a new body with no defects. Paradise is not allegorical. It is very real and actual. There will be wonderful riches, foods, joy, and peace. People will be married and have interaction with one another. Those in Paradise will be in ranks according to their piety. Those who are rewarded with Paradise will never be sent out of it.
HELL
Hell, another creation of Allah, is the everlasting dwelling place for those of humans and jinn who rejected the revelations of the prophets. Hence, they disbelieved in Allah and His messengers. Hell is also a particular place and is not experienced here on earth. Its torture will not cease. The suffering will also be in body and soul. Some humans who were followers of the true Religion will suffer in Hell for some time, because they had sinned and did not repent of their sins during their lifetime. Being believers of the true Religion, they will get out of Hell after a time which Allah wills. Then they will enter Paradise and dwell there forever and receive no further punishment. Some believers of the true Religion who die as sinners will be forgiven by Allah on the Day of Judgment and will not go to Hell before entering Paradise.
LIFE AND DEATH
This life of a human or jinn always ends with death and there is no exception. Humans do not choose their race, sex, parents, or birthplace and will not be held accountable for those aspects of their life on the Day of Judgment. No human is doomed to Hell because he was born as a certain sex or race. Allah the Merciful, has promised any human or jinn who dies as a follower of the true Religion will receive Paradise forever. Those people who truly never heard about the correct belief in Allah and any of the messengers during their entire lifetime and died in that state will not go to Hellfire. But those sane and pubescent people who have heard of the correct belief in Allah and His messenger and die not embracing this true Religion will dwell in Hell forever.
The correct belief in Allah has never changed and every prophet and messenger has said the same concerning belief in Allah: No one is God but Allah and mankind is to believe in Him and worship Him only. The prophet for the people on earth at present is Muhammad, may Allah's blessings and peace be upon him, and the laws for the present population are the laws that prophet Muhammad was given by Allah for mankind. There will be no new laws given, for there will be no new messenger.
Usually, the person is given one life in this world, so a person is wise to live this life correctly. No matter how appealing it is to some people, they will not "reincarnate" after they die. This and other false beliefs about mankind and Allah are whispered into human's minds by Satan and the devils, and some men are fooled into believing them.
SATAN
Satan, the first jinn, was present with the angels when Allah ordered him and the angels to bow down in respect before Adam. Satan did not bow down in respect. He objected to Allah and said he was better than Adam, because he was made from fire whereas Adam was made from clay. Because of this objection, Allah banished Satan. Satan vowed that he would try to persuade humans into false belief and worship and shameful conduct. Allah promised that Satan and those who follow him will be the inhabitants of Hell on the Day of Judgment.
Satan is man's accursed enemy and his vow to ruin many of mankind is not to be taken lightly. He attempts to confuse and ruin man by his prompting, making bad deeds seem good. A person is not sinful when Satan whispers to him; he is sinful if he believes and/or acts on the prompting. Although humans must believe that Satan exists and take the warning about him very seriously, we must remember that Allah has full power over Satan. Satan can do nothing against the will of Allah. When a believer of the true Religion strives to follow Allah's orders and asks Allah for protection from Satan, he should not doubt Allah's great protection and mercy.
RELIGION
There is only one true Religion--that of believing the correct belief in Allah and His messengers, worshipping Allah only, loving, respecting, and following the prophet of the time, and loving and respecting other prophets. Every prophet and messenger followed and called people to the same Religion; this Religion is called ISLAM. A believer in Islam is called a MUSLIM. The meaning of Islam is "to submit to Allah". The meaning of the word Muslim is "one who submits to Allah." The name Allah is the name of the only true God. Although prophets and messengers spoke different languages, what they called people to was the same Religion. A person can declare that he believes and follows the true Religion--Islam--in any language, for belief is known to Allah regardless of the language. Those who say they are Muslim, yet deny the true belief in their heart, with their tongue, or by some actions, are surely not Muslim. Allah knows fully who are the ones who truly believe in Islam. Both messengers Moses and Jesus called their people to the true Religion--Islam--which is clearly described in the QUR'AN--the last and preserved scripture for all of mankind on earth.
JESUS
Jesus, may Allah's blessings and peace be upon him, is dearly loved by Muslims, for he is one of the greatest of messengers and he is one of the most loved creations to Allah. Jesus has no father; he was created within Mary, and the Muslims believe that his mother Mary is the best of all women.
By Allah's will, Prophet Jesus performed many miracles and was obedient to Allah in every way. Jesus spoke only the truth and his followers were Muslim. Never did Jesus say he was Allah, "the son of Allah", or that his followers should pray to him or to anyone other than Allah. Jesus is a man, but had no father; Adam was a man but had neither a father nor a mother. The Qur'an tells us that the Jews did not crucify Jesus as some believe. He was not crucified at all, by Allah's will; Jesus was raised from the earth. Jesus is alive, and Allah will send Jesus back to the earth before the Day of Judgment. Jesus will attest that Islam is the true faith and that Prophet Muhammad, is the last messenger. He will follow the laws that Allah gave to Muhammad, and slay the one-eyed impostor. This is the truth, although some do not believe.
SINS
When a person goes against Allah's orders (which are conveyed by His messenger), this person has sinned. The worst sin is blasphemy, which is caused by any belief, saying, or action that contradicts Islam. When a person becomes Muslim he leaves all blasphemy. A Muslim must learn about all the types of blasphemy so to avoid committing any of them as he proceeds through life. If a Muslim commits blasphemy, he becomes non-Muslim and must become Muslim again. If he dies without becoming a Muslim, he will be in Hell forever in the Hereafter. If a Muslim commits a sin which is less than blasphemy and dies without repenting to Allah of the sin, then this sin is counted against him on the Day of Judgment. Similarly, if a Muslim follows Allah's orders, in obedience to Him, this is counted in his favor. All of this is known by Allah and no thing escapes Him.
When a Muslim commits sins, he must repent of them immediately. To repent of blasphemy, one must utter the Testification of Faith, clearing himself of the committed blasphemy. The Testification of Faith (Shahadatan) can be stated as follows:
"I testify that no one is God but Allah,
and I testify that Muhammad is
the Messenger of Allah."
For a sin less than blasphemy, one must stop doing the sin, regret having done it, and have the intention not to commit the same sin again. If the sin is stealing from a person, for example, then the stolen goods must be returned in addition. Allah is ever-merciful to the Muslim and no matter how many times he sins in his life, if he stops it, regrets having done it, and intends not to do it again, he will be forgiven by Allah. But for those who are non-Muslim, no matter what good things they do, those deeds are not to their credit in the Hereafter; they must first become Muslim.
A few examples of blasphemy are: believing that Allah has a son, worshipping an idol, and saying that Allah does not know everything. Some examples of sins less than blasphemy are: killing a person unjustly, adultery, drinking alcohol, and stealing. When a Muslim makes sincere repentance as was described, it is as if he did not sin, in that he will not be punished for what he repented of, for Allah is ever-merciful to the Muslims. Also, when a person becomes a Muslim for the first time, Allah forgives all his past sins.
PRAYER
Upon the order of Allah, Prophet Muhammad commanded the Muslims to pray five times a day. This order applies since the lifetime of Prophet Muhammad until the Day of Judgment. The prayers have a specific format with the one praying praising and thanking Allah, asking for His help and guidance, and asking Him to bless the prophets and the pious Muslims. A Muslim knows that at any moment of his life he can ask Allah for help and guidance, and he is encouraged to do so, but this does not replace the five prescribed prayers, which have a specific format to be followed.
BECOMING A MUSLIM
A person becomes a Muslim by leaving all that contradicts the meaning of the following Testification of Faith, believing in the heart and declaring with the tongue:
"No one is God but Allah and Muhammad is the Messenger of Allah"
Believing in all this implies--Allah, the Creator, has perfect attributes, only Allah must be worshipped, Prophet Muhammad, the last prophet, was truthful in all that he conveyed from Allah, all the prophets before him (the first of whom was Adam) conveyed the same message of belief to their people and are to be loved and respected, yet in no way do prophets (or any creation) have Allah's attributes.
A person can become Muslim, as aforementioned in the solitude of a forest or in a crowded subway; he does not need to go to a mosque or have Muslims witness his profession. Allah knows the hearts of His creation. However, when he becomes Muslim he may declare his belief to some fellow Muslims so he will be known as a Muslim among the people.
Anyone who has read this booklet must know if you are not already Muslim you must become Muslim immediately, for you do not know when you will die. To anyone who becomes Muslim while reading this paper, we advise you to seek knowledge as to the practice of Islam from a trustworthy Muslim teacher. As people go to college to be taught by those learned on different subjects, one should go to a learned Muslim to learn about the practice of Islam. There will always be more to learn and more ways to improve for a devoted Muslim, so arrogance is not a part of a good Muslim's life.
All praise is due to Allah, the Lord of the heavens and earth and Allah knows best
How one Becomes a Muslim.. intro
How one Becomes a Muslim.. intro
One becomes a Muslim by believing in the Two Testifications of Faith and uttering (saying) them with the intention of leaving out blasphemy. The Two Testifications of Faith In English are:
I bear witness that no one deserves to be worshiped except Allah andI bear witness that Muhammad is the Messenger of Allah [Listen]
In Arabic: أشهدُ أنْ لا إلهَ إلاَّ اللهُ وأشهدُ أنَّ محمّداً رسولُ الله [Listen]
Transliteration: (Ashhadu Alla-Ilaha Illallah, Wa Ashhadu Anna Muhammadar-Rasulullah)
The non-Muslim embraces Islam by believing in the Two Testifications of Faith and uttering them with the intention of leaving out blasphemy. The first Testification means that no one or thing deserves to be worshipped except God Who is the Creator of everything.The second Testification states that Muhammad the son of ^Abdillah who was born in Makkah about 1400 years ago is a messenger of God. He was sent to convey what God revealed to him so that the humans believe in and work with the Laws he received and brought. He is truthful in all what he conveyed. The Two Testifications reject the Godhood of anyone or anything other than God. They confirm the Godhood of God (Allah) only with the acknowledgment of the message of prophet Muhammad. ::>
One becomes a Muslim by believing in the Two Testifications of Faith and uttering (saying) them with the intention of leaving out blasphemy. The Two Testifications of Faith In English are:
I bear witness that no one deserves to be worshiped except Allah andI bear witness that Muhammad is the Messenger of Allah [Listen]
In Arabic: أشهدُ أنْ لا إلهَ إلاَّ اللهُ وأشهدُ أنَّ محمّداً رسولُ الله [Listen]
Transliteration: (Ashhadu Alla-Ilaha Illallah, Wa Ashhadu Anna Muhammadar-Rasulullah)
The non-Muslim embraces Islam by believing in the Two Testifications of Faith and uttering them with the intention of leaving out blasphemy. The first Testification means that no one or thing deserves to be worshipped except God Who is the Creator of everything.The second Testification states that Muhammad the son of ^Abdillah who was born in Makkah about 1400 years ago is a messenger of God. He was sent to convey what God revealed to him so that the humans believe in and work with the Laws he received and brought. He is truthful in all what he conveyed. The Two Testifications reject the Godhood of anyone or anything other than God. They confirm the Godhood of God (Allah) only with the acknowledgment of the message of prophet Muhammad. ::>
The Islamic Belief of True Salaf
The Islamic Belief of True Salaf
Allah is Attributed with Perfection
Bismillah, Praise be to Allah, the Lord of the worlds, to Him belong the endowments and the befitting perfections and commendations. I ask Allah to raise the rank of Prophet Muhammad, sallallahu ^alayhi wa sallam, and to protect his nation from that which he fears for it, Thereafter: The saying that Allah, ta^ala, exists without a place is the belief and the creed of the Messenger of Allah, sallallahu ^alayhi wa sallam, the Companions and the True Salaf and Khalaf, those who graciously followed them, and it shall be until the Day of Judgment. The proof of this precious statement is what Allah said in the Qur'an, in Surat ash-Shura, ayah 11 which means: "There is nothing like Him and He has the attribute of Hearing and Seeing." This ayah absolutely and totally clears Allah of resembling the creation. It comprises that Allah, ta^ala, is different from the creations in the Self, Attributes, and Doings. Hence, it shows that Allah, ta^ala, exists without a place, because the one who exists in a place would, by nature, be composed of atoms, i.e., he would be a body, occupying a space, and Allah, ta^ala, is clear of occupying spaces. Al-Bukhariyy, al-Bayhaqiyy and Ibn alｭJarud related that the Messenger of Allah, sallallahu ^alayhi wa sallam, said which means: "Allah existed eternally and there was nothing else." This hadith proves that Allah was alone in al-'azal, (the status of existence without a beginning,) i.e., before creating any of the creation. There was nothing with Him: no place, no space, no sky, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allah, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, He would become in a place, because this is a development, and the development is a sign of needing others, and the one who needs others is not God.
Imam Abu Mansur al-Baghdadiyy related in his book, Al-Farqu Bayn alｭFiraq, that Imam ^Aliyy, the fourth of the caliphs, may Allah reward his deeds, said which means: Allah existed eternally and there was no place, and He now is as He was, i.e., without a place.
Imam Abu Hanifah, who is one of the authorities of as-Salaf, said in his book Al-Fiqh alｭAbsat: "Allah existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing; and He is the Creator of everything."Imam al-Hafidh al-Bayhaqiyy said in his book, Al-Asma'u was-Sifat, on page 400: ".... What was mentioned towards the end of the hadith is an indication of denying Allah has a place and denying the slave is alike to Allah, wherever he was in proximity or remoteness. Allah, the Exalted, is adhｭDhahir--hence, it is valid to know about Him by proofs. Allah is al-Batin--hence, it is invalid that He would be in a place."
He also said: "Some of our companions used as a proof to refute the place to Allah the saying of the Prophet, sallallahu ^alayhi wa sallam : 'You are adh-Dhahir and there is nothing above You, and You are al-Batin and there is nothing underneath You.' Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place." Imam Ahmad Ibn Salamah, Abu Ja^far atｭTahawiyy, who was born in the year 237 after Hijrah, and was one of the Heads of Great Salaf wrote a book called Al-^Aqidah atｭTahawiyyah. He mentioned that the content of his book is an elucidation of the creed of Ahl asｭSunnah wal Jama^ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after alｭHijrah, and his two companions, Imam Abu Yusuf al-Qadi and Imam Muhammad Ibn alｭHasan ash-Shaybaniyy and others. He said in his book: "Allah is supremely clear of all boundaries, extremes, sides, organs and instruments. The six directions do not contain Him--these are attributed to all created things." Such is the saying of Imam Abu Ja^far who is among the heads of as-Salaf. He explicitly stated that Allah is clear of being contained by the six directions. The six directions are above, below, in front of, behind, right, and left. The linguist and scholar of hadith, Imam Muhammad Murtada az-Zabidiyy, narrated by a continuous chain from himself back to Imam Zayn al-^Abidin ^Aliyy Ibn al-Husayn Ibn ^Aliyy Ibn Abi Talib, (who was among the first of as-Salaf, who earned the title of as-Sajjad, i.e., the one who prays a lot), that Zayn al-^Abidin said in his treatise asｭSahifah as-Sajjadiyyah about Allah: which means: "O Allah, You are clear of all imperfection. You are Allah, the One Who no place contains You." He also said which means: "O Allah, You are clear of all imperfection. You are Allah, the One Who is not in boundaries."
In the explanation of al-Bukhariyy in the chapter on Al-Jihad, Hafidh Ibn Hajar said: "The fact that the two directions above and below are impossible to be attributes of Allah, does not necessitate that Allah would not be attributed with aboveness, because attributing aboveness to Allah is a matter of status and the impossibility lies in it being physical." The scholar Imam Zayn ad-Din Ibn Nujaym, the Hanafiyy, in his book Al-Bahr arｭRa'iq, on page 129 said: "Whoever says it is possible that Allah would do a doing in which there is no wisdom commits blasphemy, and also he commits blasphemy by affirming a place to Allah, the Exalted." Imam Muhammad Ibn Hibah al-Makkiyy, in his book Hada'iq al-Fusul wa Jawahir al-^Uqul,--also called Al-^Aqidat-as-Salahiyyah because he gave it as a gift to Sultan Salah-ad-Din al-Ayyubiyy who ordered that this book be taught to the children in schools and broadcast from the top of minarets--said: which means: "Allah existed eternally and there was no place, and the judgment about His existence now is that He is as He was, i.e., without a place."The great true Salafi, Imam Ja^far as-Sadiq said: "He who claims that Allah is in something or on something or from something, commits ash-shirk. Because if He was in something, He would be contained, and if He was on something, He would be carried, and if He was from something, He would be a creature."Shaykh ^Abdul-Ghaniyy an-Nabulsiyy said: "He who believes that Allah fills the heavens and earth or that He is a body sitting above al-^arsh (ceiling of Paradise; throne) is a kafir."Imam Abul-Qasim ^Aliyy Ibnul-Hasan Ibn Hibatillah Ibn ^Asakir said in his ^Aqidah: "Allah existed before the creation. He does not have a before or an after, an above or a below, a right or a left, an in front of or a behind, a whole or a part. It must not be said when was He, where was He, or how was He. He exists without a place."Imam Abu Sulayman al-Khattabiyy said: "What is obligatory upon us and upon every Muslim to know is that our Lord has no shape or form, because the shape has a 'how' and 'how' does not apply to Allah or His Attributes."Know beyond doubt that the question 'how' does not apply to Allah, because this is a question about shapes, bodies, places, depths and dimensions; Allah is clear of all of that. Also be firm that it is invalid to say about Allah "... but we do not know how", because in essence, it falsely indicates that Allah has a color, shape, dimensions, body, place, but one is ignorant of the 'how' of it.Imam al-Ghazaliyy said: " Allah, the Exalted, existed eternally and there was no place. He is not a body, jawhar (atom), or property, and He is not on a place or in a place."All of these sayings show that attributing the sensuous physical aboveness and place to Allah is contrary to the Qur'an, the Hadith, the Ijma^, and the intellectual proof. The intellectual proof that Allah exists without a place lies in the fact that the one who is in a place would have an area, and the one who has an area is in need of it, and the one who needs others is not God. Moreover, as the mind determines that Allah existed without a place before creating places, the mind determines that after Allah created the places He still exists without a place. The scholars like Imam Ahmad arｭRifa^iyy determined that lifting the hands and the faces towards the sky when performing du^a (supplication) is because the heavens are the qiblah of du^a just as the Ka^bah is the qiblah of asｭSalah. From the heavens, the mercies and blessings of Allah descend. Hence, it is clear for the one who seeks the truth that the saying that Allah exists without a place is what complies with the Qur'an, the Hadith, the Ijma^, and the criteria of the sound intellect. Be firm and certain that before creating places, Allah Who created everything (places and others), existed without a place, and after creating places, He still exists without a place. Since we have determined that the creed of the Muslims is that Allah exists without a place and that the question 'how' does not apply to Allah, it is clear to us that al-^arsh (the throne) which is the biggest of the creations of Allah and the ceiling of Paradise, is not a place for Allah, the Exalted. Imam Abu Hanifah said in his book, alｭWasiyyah,: " ... and He is the Preserver of alｭ^arsh and other than al-^arsh, without needing it, for had He been in need, He would not have the power to create the world and to manage and preserve it. Moreover, had He been in a place needing to sit and restｭｭbefore creating al-^arsh, where was Allah?" That is, the question 'where was Allah' would have applied to Him, which is impossible. Also, in his book, Al-Fiqh al-Absat, Imam Abu Hanifah said: "Allah existed eternally and there was no place; He existed before creating the creation. He existed and there was not a place, a creation or a thing; and He is the Creator of everything. He who says 'I do not know if my Lord is in the heavens or on the earth,' is a kafir. Also is a kafir whoever says that 'He is on al-^arsh, and I do not know whether al-^arsh is in the heaven or on the earth'."
Consequently, the great True Salafi Scholar Imam Ahmad declared a kafir whomever says these last two phrases because they contain attributing a direction, boundary, and place to Allah. Everything which has a direction and boundary is by necessity in need of a Creator. Thus it is not the intention of Imam Abu Hanifah to prove that the heaven and al-^arsh are places for Allah, as those who liken Allah to the creation claim. This is by virtue of the aforementioned saying of the Imam: "Had He been in a place needing to sit and rest, then before creating al-^arsh where was Allah?", which is clear in negating that Allah has a direction or a place.
In his book, Ihya'u ^Ulum ad-Din, Imam alｭGhazaliyy said: "... places do not contain Him, nor do the directions, earth, or heavens. He is attributed with an istiwa' over al-^arsh as He said in the Qur'an--with the meaning that He willed--and not as what people may delude. It is an istiwa' which is clear of touching, resting, holding, moving and containment. Al-^arsh does not carry Him, but rather al-^arsh and those that carry al-^arsh are all carried by Allah with His Power and are subjugated to Him. He is above al-^arsh and above the heavens and above everything--in status-- an aboveness that does not give Him proximity to al-^arsh or the heavens as it does not give Him farness from earth. He is higher in status than everything: higher in status than al-^arsh and the heavens, as He is higher in status than earth and the rest of the creation."Shaykh ^Abdul-Ghaniyy an-Nabulsiyy said: "He who believes that Allah filled the heavens and earth or that He is a body sitting above al-^arsh, is a kafir." Ayah 93 of Surat Maryam:means: "All those in the heavens and earth must come to Allah as a slave." In his Tafsir (book of explaining the Qur'an), Imam ar-Raziyy said: "... and since it is affirmed by this ayah that everything that existed in the heavens and earth is a slave to Allah, and since it is obligatory that Allah is clear of being a slave, thus He is clear of being in a place or direction, or on al-^arsh or al-kursiyy." Hence Surat Taha, ayah 5, in the Qur'an, clearly does not mean that Allah sits on the throne or that Allah is firmly established on the throne. In the Arabic language, the word istawa has fifteen (15) different meanings, among of which are to sit, to subjugate, to protect, to conquer, and to preserve. Based on what we have covered so far it is clear that it is blasphemous to apply the meaning 'to sit' to Allah. However the terms to preserve and to subjugate are in compliance with the Religion and the language. And those so-called translations of al-Quran that referred to the term "Istawa" to "Sits" or "Sat"or "Established himself firmly on the throne" contradict Arabic rules, and Islamic bases. Bewarned from such translations and such attribues, Allah is almighty clear from the sitting, movement, size, shape, form or change. Allah is great.
In Conclusion to what has been mentioned, Allah's attributes are perfect. The scholars of Islam said that it is obligatory upon every mukallaf (Accountable preson) to know Attributes of Allah, among which 13 attributes that have been mentioned repeatedly in al-Quran. Allah is attributed with: Existence, Oneness, Eternity, Everlastingness, Non-neediness of others, Power, Will, Knowledge, Hearing, Sight, Life, Speech, and Non-resemblance to the creation.
The explanation of the attributes of Allah is as follows:
Existence: It is obligatory to believe that Allah exists and that there is no doubt in His Existence.He exists without a place.Time does not lapse on Allah.
Oneness: Allah is One without any partners.He is One in His Self, His Attributes, and His Actions.
Eternity: Allah is Eternal; there is no beginning to His Existence.He has existed since before the creation.
Everlastingness: Allah is Everlasting; His existence does not come to an end.He does not perish.
Non-neediness of others: Allah does not need any of His creations and they are all in need of Him.
Power: Allah has Power over everything.
Will: Everything that occurs in this world is by the Will of Allah.
Knowledge: Allah knows about all things before they occur.
Hearing: Allah hears all what is hearable, without an ear or any other organ.
Sight: Allah sees all what is seeable, without a pupil or any other organ.
Life: Allah is alive without a soul, skin, or heart.His Life is not similar to ours.He is alive and does not die.
Speech: Allah's Speech (Kalam) is without a tongue or lip.His Speech is not in a language, Arabic or anything else.His Speech does not resemble the speech of the humans.
Non-resemblance to the creations: Allah does not resemble the creations.
Allah knows best.
Allah is Attributed with Perfection
Bismillah, Praise be to Allah, the Lord of the worlds, to Him belong the endowments and the befitting perfections and commendations. I ask Allah to raise the rank of Prophet Muhammad, sallallahu ^alayhi wa sallam, and to protect his nation from that which he fears for it, Thereafter: The saying that Allah, ta^ala, exists without a place is the belief and the creed of the Messenger of Allah, sallallahu ^alayhi wa sallam, the Companions and the True Salaf and Khalaf, those who graciously followed them, and it shall be until the Day of Judgment. The proof of this precious statement is what Allah said in the Qur'an, in Surat ash-Shura, ayah 11 which means: "There is nothing like Him and He has the attribute of Hearing and Seeing." This ayah absolutely and totally clears Allah of resembling the creation. It comprises that Allah, ta^ala, is different from the creations in the Self, Attributes, and Doings. Hence, it shows that Allah, ta^ala, exists without a place, because the one who exists in a place would, by nature, be composed of atoms, i.e., he would be a body, occupying a space, and Allah, ta^ala, is clear of occupying spaces. Al-Bukhariyy, al-Bayhaqiyy and Ibn alｭJarud related that the Messenger of Allah, sallallahu ^alayhi wa sallam, said which means: "Allah existed eternally and there was nothing else." This hadith proves that Allah was alone in al-'azal, (the status of existence without a beginning,) i.e., before creating any of the creation. There was nothing with Him: no place, no space, no sky, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allah, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, He would become in a place, because this is a development, and the development is a sign of needing others, and the one who needs others is not God.
Imam Abu Mansur al-Baghdadiyy related in his book, Al-Farqu Bayn alｭFiraq, that Imam ^Aliyy, the fourth of the caliphs, may Allah reward his deeds, said which means: Allah existed eternally and there was no place, and He now is as He was, i.e., without a place.
Imam Abu Hanifah, who is one of the authorities of as-Salaf, said in his book Al-Fiqh alｭAbsat: "Allah existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing; and He is the Creator of everything."Imam al-Hafidh al-Bayhaqiyy said in his book, Al-Asma'u was-Sifat, on page 400: ".... What was mentioned towards the end of the hadith is an indication of denying Allah has a place and denying the slave is alike to Allah, wherever he was in proximity or remoteness. Allah, the Exalted, is adhｭDhahir--hence, it is valid to know about Him by proofs. Allah is al-Batin--hence, it is invalid that He would be in a place."
He also said: "Some of our companions used as a proof to refute the place to Allah the saying of the Prophet, sallallahu ^alayhi wa sallam : 'You are adh-Dhahir and there is nothing above You, and You are al-Batin and there is nothing underneath You.' Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place." Imam Ahmad Ibn Salamah, Abu Ja^far atｭTahawiyy, who was born in the year 237 after Hijrah, and was one of the Heads of Great Salaf wrote a book called Al-^Aqidah atｭTahawiyyah. He mentioned that the content of his book is an elucidation of the creed of Ahl asｭSunnah wal Jama^ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after alｭHijrah, and his two companions, Imam Abu Yusuf al-Qadi and Imam Muhammad Ibn alｭHasan ash-Shaybaniyy and others. He said in his book: "Allah is supremely clear of all boundaries, extremes, sides, organs and instruments. The six directions do not contain Him--these are attributed to all created things." Such is the saying of Imam Abu Ja^far who is among the heads of as-Salaf. He explicitly stated that Allah is clear of being contained by the six directions. The six directions are above, below, in front of, behind, right, and left. The linguist and scholar of hadith, Imam Muhammad Murtada az-Zabidiyy, narrated by a continuous chain from himself back to Imam Zayn al-^Abidin ^Aliyy Ibn al-Husayn Ibn ^Aliyy Ibn Abi Talib, (who was among the first of as-Salaf, who earned the title of as-Sajjad, i.e., the one who prays a lot), that Zayn al-^Abidin said in his treatise asｭSahifah as-Sajjadiyyah about Allah: which means: "O Allah, You are clear of all imperfection. You are Allah, the One Who no place contains You." He also said which means: "O Allah, You are clear of all imperfection. You are Allah, the One Who is not in boundaries."
In the explanation of al-Bukhariyy in the chapter on Al-Jihad, Hafidh Ibn Hajar said: "The fact that the two directions above and below are impossible to be attributes of Allah, does not necessitate that Allah would not be attributed with aboveness, because attributing aboveness to Allah is a matter of status and the impossibility lies in it being physical." The scholar Imam Zayn ad-Din Ibn Nujaym, the Hanafiyy, in his book Al-Bahr arｭRa'iq, on page 129 said: "Whoever says it is possible that Allah would do a doing in which there is no wisdom commits blasphemy, and also he commits blasphemy by affirming a place to Allah, the Exalted." Imam Muhammad Ibn Hibah al-Makkiyy, in his book Hada'iq al-Fusul wa Jawahir al-^Uqul,--also called Al-^Aqidat-as-Salahiyyah because he gave it as a gift to Sultan Salah-ad-Din al-Ayyubiyy who ordered that this book be taught to the children in schools and broadcast from the top of minarets--said: which means: "Allah existed eternally and there was no place, and the judgment about His existence now is that He is as He was, i.e., without a place."The great true Salafi, Imam Ja^far as-Sadiq said: "He who claims that Allah is in something or on something or from something, commits ash-shirk. Because if He was in something, He would be contained, and if He was on something, He would be carried, and if He was from something, He would be a creature."Shaykh ^Abdul-Ghaniyy an-Nabulsiyy said: "He who believes that Allah fills the heavens and earth or that He is a body sitting above al-^arsh (ceiling of Paradise; throne) is a kafir."Imam Abul-Qasim ^Aliyy Ibnul-Hasan Ibn Hibatillah Ibn ^Asakir said in his ^Aqidah: "Allah existed before the creation. He does not have a before or an after, an above or a below, a right or a left, an in front of or a behind, a whole or a part. It must not be said when was He, where was He, or how was He. He exists without a place."Imam Abu Sulayman al-Khattabiyy said: "What is obligatory upon us and upon every Muslim to know is that our Lord has no shape or form, because the shape has a 'how' and 'how' does not apply to Allah or His Attributes."Know beyond doubt that the question 'how' does not apply to Allah, because this is a question about shapes, bodies, places, depths and dimensions; Allah is clear of all of that. Also be firm that it is invalid to say about Allah "... but we do not know how", because in essence, it falsely indicates that Allah has a color, shape, dimensions, body, place, but one is ignorant of the 'how' of it.Imam al-Ghazaliyy said: " Allah, the Exalted, existed eternally and there was no place. He is not a body, jawhar (atom), or property, and He is not on a place or in a place."All of these sayings show that attributing the sensuous physical aboveness and place to Allah is contrary to the Qur'an, the Hadith, the Ijma^, and the intellectual proof. The intellectual proof that Allah exists without a place lies in the fact that the one who is in a place would have an area, and the one who has an area is in need of it, and the one who needs others is not God. Moreover, as the mind determines that Allah existed without a place before creating places, the mind determines that after Allah created the places He still exists without a place. The scholars like Imam Ahmad arｭRifa^iyy determined that lifting the hands and the faces towards the sky when performing du^a (supplication) is because the heavens are the qiblah of du^a just as the Ka^bah is the qiblah of asｭSalah. From the heavens, the mercies and blessings of Allah descend. Hence, it is clear for the one who seeks the truth that the saying that Allah exists without a place is what complies with the Qur'an, the Hadith, the Ijma^, and the criteria of the sound intellect. Be firm and certain that before creating places, Allah Who created everything (places and others), existed without a place, and after creating places, He still exists without a place. Since we have determined that the creed of the Muslims is that Allah exists without a place and that the question 'how' does not apply to Allah, it is clear to us that al-^arsh (the throne) which is the biggest of the creations of Allah and the ceiling of Paradise, is not a place for Allah, the Exalted. Imam Abu Hanifah said in his book, alｭWasiyyah,: " ... and He is the Preserver of alｭ^arsh and other than al-^arsh, without needing it, for had He been in need, He would not have the power to create the world and to manage and preserve it. Moreover, had He been in a place needing to sit and restｭｭbefore creating al-^arsh, where was Allah?" That is, the question 'where was Allah' would have applied to Him, which is impossible. Also, in his book, Al-Fiqh al-Absat, Imam Abu Hanifah said: "Allah existed eternally and there was no place; He existed before creating the creation. He existed and there was not a place, a creation or a thing; and He is the Creator of everything. He who says 'I do not know if my Lord is in the heavens or on the earth,' is a kafir. Also is a kafir whoever says that 'He is on al-^arsh, and I do not know whether al-^arsh is in the heaven or on the earth'."
Consequently, the great True Salafi Scholar Imam Ahmad declared a kafir whomever says these last two phrases because they contain attributing a direction, boundary, and place to Allah. Everything which has a direction and boundary is by necessity in need of a Creator. Thus it is not the intention of Imam Abu Hanifah to prove that the heaven and al-^arsh are places for Allah, as those who liken Allah to the creation claim. This is by virtue of the aforementioned saying of the Imam: "Had He been in a place needing to sit and rest, then before creating al-^arsh where was Allah?", which is clear in negating that Allah has a direction or a place.
In his book, Ihya'u ^Ulum ad-Din, Imam alｭGhazaliyy said: "... places do not contain Him, nor do the directions, earth, or heavens. He is attributed with an istiwa' over al-^arsh as He said in the Qur'an--with the meaning that He willed--and not as what people may delude. It is an istiwa' which is clear of touching, resting, holding, moving and containment. Al-^arsh does not carry Him, but rather al-^arsh and those that carry al-^arsh are all carried by Allah with His Power and are subjugated to Him. He is above al-^arsh and above the heavens and above everything--in status-- an aboveness that does not give Him proximity to al-^arsh or the heavens as it does not give Him farness from earth. He is higher in status than everything: higher in status than al-^arsh and the heavens, as He is higher in status than earth and the rest of the creation."Shaykh ^Abdul-Ghaniyy an-Nabulsiyy said: "He who believes that Allah filled the heavens and earth or that He is a body sitting above al-^arsh, is a kafir." Ayah 93 of Surat Maryam:means: "All those in the heavens and earth must come to Allah as a slave." In his Tafsir (book of explaining the Qur'an), Imam ar-Raziyy said: "... and since it is affirmed by this ayah that everything that existed in the heavens and earth is a slave to Allah, and since it is obligatory that Allah is clear of being a slave, thus He is clear of being in a place or direction, or on al-^arsh or al-kursiyy." Hence Surat Taha, ayah 5, in the Qur'an, clearly does not mean that Allah sits on the throne or that Allah is firmly established on the throne. In the Arabic language, the word istawa has fifteen (15) different meanings, among of which are to sit, to subjugate, to protect, to conquer, and to preserve. Based on what we have covered so far it is clear that it is blasphemous to apply the meaning 'to sit' to Allah. However the terms to preserve and to subjugate are in compliance with the Religion and the language. And those so-called translations of al-Quran that referred to the term "Istawa" to "Sits" or "Sat"or "Established himself firmly on the throne" contradict Arabic rules, and Islamic bases. Bewarned from such translations and such attribues, Allah is almighty clear from the sitting, movement, size, shape, form or change. Allah is great.
In Conclusion to what has been mentioned, Allah's attributes are perfect. The scholars of Islam said that it is obligatory upon every mukallaf (Accountable preson) to know Attributes of Allah, among which 13 attributes that have been mentioned repeatedly in al-Quran. Allah is attributed with: Existence, Oneness, Eternity, Everlastingness, Non-neediness of others, Power, Will, Knowledge, Hearing, Sight, Life, Speech, and Non-resemblance to the creation.
The explanation of the attributes of Allah is as follows:
Existence: It is obligatory to believe that Allah exists and that there is no doubt in His Existence.He exists without a place.Time does not lapse on Allah.
Oneness: Allah is One without any partners.He is One in His Self, His Attributes, and His Actions.
Eternity: Allah is Eternal; there is no beginning to His Existence.He has existed since before the creation.
Everlastingness: Allah is Everlasting; His existence does not come to an end.He does not perish.
Non-neediness of others: Allah does not need any of His creations and they are all in need of Him.
Power: Allah has Power over everything.
Will: Everything that occurs in this world is by the Will of Allah.
Knowledge: Allah knows about all things before they occur.
Hearing: Allah hears all what is hearable, without an ear or any other organ.
Sight: Allah sees all what is seeable, without a pupil or any other organ.
Life: Allah is alive without a soul, skin, or heart.His Life is not similar to ours.He is alive and does not die.
Speech: Allah's Speech (Kalam) is without a tongue or lip.His Speech is not in a language, Arabic or anything else.His Speech does not resemble the speech of the humans.
Non-resemblance to the creations: Allah does not resemble the creations.
Allah knows best.
The Thirteen Attributes of Allah
The Thirteen Attributes of Allah
Every Accountable Person Must Know
Accountable: Pubescent, Sane and Heard the call of Islam
{لَيْسَ كَمِثْلِهِ شَىْءٌ وَهُوَ السَّمِيعُ البَصِيرُ}
Ayah means: Nothing is similar to Allah and He is attributed with Hearing and Sight
Praise be to Allah, and may Allah raise the rank of Prophet Muhammad and his Al and Companions, and protect his nation from that which he fears for it. Thereafter:
Allah, the Exalted, said
{وَمَن لَّمْ يُؤْمِن بِاللهِ وَرَسُولِهِ فَإِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَعِيرًا}
which means: For those blasphemers who do not believe in Allah and His Messenger, We have prepared Hellfire .
It is obligatory to believe in Allah and to know what is permissible to attribute to Him, what is necessary to be of His attributes, and what is impossible to be of His attributes. Also, it is obligatory to believe in the Messenger and to know what is befitting for him, what is permissible for him and the other prophets, what is necessary to be of their attributes, and what is impossible to be among their attributes. It is obligatory to declare these beliefs by the tongue by uttering The Testification of Faith (Two Shahadahs):
أشهدُ أنْ لا إلهَ إلاَّ اللهُ وأشهدُ أنَّ محمّداً رسولُ الله
which means: I know, believe and profess no one is God except Allah and Muhammad is the Messenger of Allah.
The one who does not believe in Allah and His Messenger is a blasphemer and shall enter Hell eternally. Before proceeding with this treatise let it be known that the judgments of the mind are three kinds:
· The intellectual necessity: This refers to what the mind does not conceive its non-existence, i.e., non-existence does not apply to its self. Allah is the One Whose Existence is necessary, because the mind does not accept His non-existence, i.e., non-existence does not apply to the Self of Allah.
· The intellectual impossibility: This refers to what the mind does not conceive its existence, i.e., that to which existence does not apply. The existence of a partner with Allah is an intellectual impossibility, because existence does not apply to it, i.e., the mind does not conceive its existence.
· The intellectual possibility: This refers to what the mind conceives its existence at one time and its non-existence at another time. This universe and its contents--among what we can see and what we cannot see--is an intellectual possibility. It is so because the mind conceives its existence after a state of non-existence. This is the state of the entire universe. For example, Allah made the human being exist after having been non-existent, and then this human being shall be annihilated (Annihilation of humans is by complete death, which is defined as the soul completely departing the body. The souls do not annihilate and some bodies do not decay in the soil.) This is why the human being's existence is among the intellectual possibilities.
Allah, ta^ala, said
{وَللهِ الْمَثَلُ الأَعْلَىَ}
which means: Allah has attributes that do not resemble the attributes of others .
It is obligatory to believe the attributes of Allah are confirmed to Him. He who negates them is called an atheist. Hence, the one who does not believe in the Existence of Allah, i.e., the one who negates Allah's attribute of Existence is called an atheist.
The attributes of Allah that are obligatory to believe in are confirmed to Him. They are not the Self of Allah nor other than the Self of Allah. Rather, we say they are attributes with which Allah is attributed and they are religiously and intellectually obligatory for Him. Imam an-Nasafiyy said: "His attributes are not Him nor other than Him."
The attributes of Allah that every pubescent and sane Muslim is obliged to know are called the attributes of the Self of Allah and Allah is not attributed with their opposites. They are thirteen attributes; the scholars established by consensus he who is ignorant of them is a committer of an enormous sin (fasiq).
These thirteen (13) attributes are: Existence (al-Wujud), Oneness (al-Wahdaniyyah), Eternity (al-Qidam), Everlastingness (al-Baqa'), Non-neediness of others (al-Qiyamu bin-Nafs), Non-resemblance to the creatures (al-mukhalafatu lil-hawadith), Power (al-Qudrah), Will (al-Iradah), Knowledge (al-^Ilm), Life (al-Hayah), Hearing (as-Sam^), Sight (al-Basar), and Speech (al-Kalam).
1- Existence (al-Wujud): It is obligatory to believe in the Existence of Allah. Allah said:
{أَفِي اللهِ شَكٌّ}
which means: [There is no doubt in the Existence of Allah.] Hence, it is obligatory to believe in the Existence of Allah. It is an eternal and everlasting attribute. Allah exists without a beginning, without an ending, and without a place.
2- Oneness (al-Wahdaniyyah): It is obligatory to believe Allah is One without a partner. Allah said:
{فَاعْلَمْ أَنَّهُ لا إِلَهَ إِلاَّ اللهُ وَاسْتَغْفِرْ لِذَنبِكَ}
which means: [Know that no one is God except Allah.] Allah is One in His Self, Attributes, and Doings--hence Allah has no equal. So we say, for example: "Allah is the Creator and no one is a creator except Allah". Allah is One but not as in numbers, because numbers are created. Rather, He is One in that there is no partner with Him.
3- Eternity (al-Qidam): It is obligatory to believe Allah is Eternal, i.e., there is no beginning to His Existence. His attributes are also eternal. Nothing is eternal except Allah and His attributes.
4- Everlastingness (al-Baqa'): It is obligatory to believe Allah is everlasting i.e., His Existence does not end. His Existence is everlasting and His attributes are everlasting. There is nothing everlasting in itself except Allah, because annihilation does not apply to His Self. However, Paradise and Hell are everlasting because Allah willed their everlastingness. Hence, they are everlasting--not in their selves--but because of other than their selves. This is why they are among the intellectual possibilities, and they are part of this universe. Allah said:
{هُوَ الأَوَّلُ وَالآخِرُ }
which means: [Allah is the Eternal, without a beginning, and the Everlasting, without an ending.]
5- Non-neediness of others (al-Qiyamu bin-Nafs): Allah said:
{اللهُ الصَّمَدُ}
which means: [Allah is the Master Who is resorted to in one's needs.] Allah does not need anything. He does not need one to give Him existence because He exists without a beginning. Also, He does not need one to specify Him with Knowledge, instead of ignorance, or other than that among His Attributes, because His attributes exist without a beginning.
6- Non-Resemblance to the Creation (al-Mukhalafatu lil-hawadith): Allah does not resemble any of His creatures--neither in His Self nor in His Attributes nor in His Doings. Allah said:
{لَيْسَ كَمِثْلِهِ شَىْءٌ وَهُوَ السَّمِيعُ البَصِيرُ}
which means: [Absolutely there is nothing like Him.] Imam Abu Hanifah said: "The Creator does not resemble His creatures."
7- Power (al-Qudrah): It is obligatory to believe Allah is attributed with Power, which is defined as an eternal and everlasting attribute of Allah related to giving existence to and annihilating what is intellectually possible. Allah said:
{إِنَّ اللهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ}
which means: [Allah has the Power over everything.] That is, Allah's Power relates to all things that are intellectually possible. Hence, the Power of Allah is not related to the intellectually necessary neither in creating nor annihilating, because annihilation does not apply to it in the first place. The power of Allah is not related to the intellectually impossible neither in creating nor annihilating because existence in the first place does not apply to that which is intellectually impossible. The fact that the power of Allah is not related to the intellectually necessary and the intellectually impossible is not powerlessness, but rather indicates the perfection of Allah. Also, this fact conforms to the judgment of the mind: the intellectually impossible does not turn into an intellectual possibility, and the intellectually necessary does not turn into an intellectual possibility. The Power of Allah is related to the normal impossibilities. For example, although the existence of a sea of mercury is an intellectual possibility, it does not occur, and the Power of Allah is related to it.
8- Will (al-‘Iradah): It is obligatory to believe Allah is attributed with Will. It is defined as an eternal and everlasting attribute by which Allah specifies the creatures who are intellectual possibilities with some attributes among what is possible for them. An example is specifying a green colored board with green instead of other possible colors. There is no difference in that regard between good and evil, blasphemy and belief, winning and losing, and other opposites among what is intellectually possible.
9- Knowledge (al-^Ilm): It is obligatory to believe Allah is attributed with Knowledge. This is an eternal and everlasting attribute of His Self. Allah knows eternally about His Self, attributes, and what He creates. Nothing is absent from His Knowledge.
10- Life (al-Hayah): It is obligatory to believe Allah is attributed with Life. Allah said:
{اللهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ}
which means: [There is no God but Allah, and He is attributed with Life, and His existence does not end.] Life is an eternal and everlasting attribute of Allah. The Life of Allah is not like our life, because our life needs a combination of body and soul; however, the Life of Allah is His attribute.
11- Hearing (as-Sam^): It is obligatory to believe Allah is attributed with Hearing. This is an eternal and everlasting attribute of Allah with which Allah hears all things that are hearable. There is no difference between what is near to us and what is far from us because Allah is not in a place. He hears without an ear, without means, and without instruments. His hearing is not subject to weakening nor change because weakness and change are non-befitting to Allah. Allah said:
{وَهُوَ السَّمِيعُ البَصِير}
which means: [He is the One attributed with Hearing and Sight.]
12- Sight (al-Basar): It is obligatory to believe Allah is attributed with Sight. This is an eternal and everlasting attribute of Allah with which He sees all things that are seeable, without an instrument and without means. He sees the things that are far away from us and those that are near to us without any difference because Allah is not in a place. His attribute of Sight does not change or develop, because the One whose Self is eternal does not develop or change. Allah's attributes are eternal and do not develop or change.
13- Speech (al-Kalam) : It is obligatory to believe Allah is attributed with Speech (Kalam). This is an eternal and everlasting attribute with which Allah orders, forbids, and informs. It is not a letter nor a sound nor a language. The Qur'an and the other revealed Books are expressions of the eternal Kalam of the Self of Allah. When we write the word "Allah" it is an expression of the Self of Allah. Likewise, the words and sentences of the revealed Books are expressions of the Kalam of Allah. The Qur'an is called the Kalam of Allah because it is not authored by Prophet Muhammad or Angel Jibril. The Qur'an is also used to mean the eternal Kalam of the Self of Allah. Allah said:
{وَكَلَّمَ اللهُ مُوسَى تَكْلِيمًا}
which means: [Allah spoke to Musa with His eternal Kalam] i.e., Allah created in Prophet Musa the ability to hear the Kalam of the Self of Allah, which is not a letter nor a sound.
and Allah knows best.
Bewarned from the following Devious Misguided Sects/People
Bewarned from the following Devious Misguided Sects/People
Bismillah, praise be to Allah the lord of the worlds, the most-powerful, the creator of all the creations, the one who is not a body or form and has no beginning and the one who exists without a place subhanahu, I ask Allah to raise the rank of our beloved prophet and leader, Prophet Muhammad peace be upon him.Muslims, beware of those who oppose the religion of Islam. Beware of the groups of people who claim to be sunnies, and oppose the Sunni fundamentals.And know that the prophet peace be upon him said “whomever amongst you sees a Munkar let him change it by his hand, if he was unable, the by his tongue, if he was unable then by his heart and that is the least of the faith (Iman)”. Related by Muslim.Many individuals emerged with extreme misconceptions and decided to form groups of their own, in which they started to oppose the religion of Islam. We are obligated in Islam to warn from such groups for opposing Islam. Among those extreme groups:
1. The Wahabiayh (followers of Ibn Taymiah and Muhammad bin Abdul-Wahhab). They liken Allah to His creations, they believe that Allah is a physical body with physical organs, and they consider visiting the Prophet and seeking blessings from his traces as shirk.
2. Hizbul-Ikhwan, a group who deviated from its founder Sheikh Hassan al-Banna and followed the extremist Sayid Qutub. They believe that anyone who deals with the government even in the slightest matter is a blasphemer mushrik and should be killed.
3. Hizbut-Tahreer (Followers of Taqiyud-Deen an-Nabahaniy). They deem anyone that commits any large sin as a blasphemer, and they claim that the people are creators on their own; that they create whatever they do.
4. Al-Qaradawi: who claims that the Prophet makes mistakes in Islamic teachings. He follows wahabies in some issues, and is in love of Sayid qutub and his extreme beliefs.Also one must be warned from those who claim to be sufies and oppose the true sufi fundamentals. Among those people who oppose the explicit text of al-Qur’an and the teachings of the Prophet peace be upon him are:
Hassan Qatirjiy: Follows Sayid Qutub in his extreme beliefs. Claims that no matter how many times one curses Allah, he is still a Muslim as long as he does not choose another religion. He claims that Women must cover their faces otherwise they are enormous sinners. Calls for extreme beliefs that permits the killing of Muslims for following the local governments even in the smallest maters.
Khaled al-Jundiy: He says that there’s no harm in choosing any religion, and the one who wants to apostate is most welcome. He claims that there’s not such thing as al-Qur’an is a cure. And he says about our masters Abu Bakr and Omar believe in beliefs that are not accepted by the sound mind. He claims that a non pious Muslim does not benefit from the Qur’an. He claimed that Allah dwells in things, and that Allah resides in a direction. He accused Prophet Ibrahim with shirk (associating partner to Allah) and other blasphemous beliefs.
Munirah Qubaysi and Muhammad Ameen Sheikho:Ahmad Hassoon: Muhammad Rajab Deeb: Muhammad al-Buti: claims Allah dwells in things, and that Allah is a body and that souls are attached to Allah, and accuses the Prophet with doubt in his prophethood, and that it’s permissible to watch pornography.Nazim al-Qubrusliy: Claims that reciting the last verses of al-Buqrah will make you reach a rank higher then the prophets.The Yashrutiyah Shadhiliyah: It’s said that they claim to follow Sheikh Aliy Noorud-Deen al-Yashrutiy from Tunisia who lived in ^akka, Palestine. He had followers, some of them deviated during his life and so he disowned them. They claim that Allah dwells in everyone, male or female, this kufur is worst then the kufur of jews and fire worshippers. They claim Allah is in everything, in fact one said to other you are Allah, this wall is Allah.. this is from the sever blasphemy.
Allah is clear from dwelling in this, or from things dwelling in him, Allah has no shape or limit or body, Allah exists without a place. Sheikh Ali Noorud-Deen, Allah guided by him some people. But the others misguided, those Yashrutiyah when they gather men and women they shake hands of the marrigable woman and they say: We are the sufi people of Tariqah, they deemed a haram matter as halal wal^iyathubillah. A women among them said: I move my hand because Allah is in it. They are disbelievers.The Tijaniyah: It was said that Abul-^abbas at-Tijani during the occupation of morocco, his Tariqah was changed and perverted between his followers it’s possible that he is not like them, it’s possible that they are like the Yashrutiyah. They have a statement they say “O Allah raise the rank of the prophet the one who is really You” they claim that Muhammad is Allah Himself wal^iyathubillah. They claim they are sufies, they claim that anyone who takes their Tariqah becomes better then the Qutub Waliy. They sit in a circle and recite their Wird and claim that the prophet sits with them. They have other strange false beliefs.The Dandrawiyah: The origin of it is correct, but those who follow it now they have perverted its origin. Abul-^abbas ad-Dandrawiy was Egyptian, he was not like the Dandrawiyah today. Those are lost, they don’t know Islam, they say: “O Allah raise the rank of every creation and their creations” this is blasphemy, they claim that creations create. Al-Qur’an says what means: “Allah is the creator of everything”. So there’s no creator other than Allah. Strange, these people read al-Qur’an and oppose it. The Burhaniyah: Their sheikh is Ibrahim al-Burhaniy, was a bank agent, and then claimed to follow the Sufi Tariqah. He shakes hands of marriageable women, and women kiss his hand. Both matters are forbidden in Islam. They have a book called: “Awrad of al-Burhani Tariqah” on page 30/31 they say: “Allah inhabits the creations, and it’s possible for the slave to dwell in Allah” we seek refuge by Allah from this kufur. This Tariqah is not from the Tariqahs of the true sufies, in fact true sufies warn people from it.There are other sufi claimers who have false beliefs. Like those who claim that the prophet knows everything that Allah knows, or the ones who say that Prophet Muhammad is inhuman, and that he is physical light. This belies the Qur’an and the teachings of the Prophet. Allah said in the Qur’an what means: (and we made from water every living thing) and another ayah (O Muhammad Say I’m a human like you, Allah reveals on to me). And The Prophet peace be upon him said: “I only know what Allah conveys onto me”. Beware from those who claim to be sufies and oppose the Qur’an and the Snnah of the prophet peace be upon him.We ask Allah to protect us, and Allah knows best.
Bismillah, praise be to Allah the lord of the worlds, the most-powerful, the creator of all the creations, the one who is not a body or form and has no beginning and the one who exists without a place subhanahu, I ask Allah to raise the rank of our beloved prophet and leader, Prophet Muhammad peace be upon him.Muslims, beware of those who oppose the religion of Islam. Beware of the groups of people who claim to be sunnies, and oppose the Sunni fundamentals.And know that the prophet peace be upon him said “whomever amongst you sees a Munkar let him change it by his hand, if he was unable, the by his tongue, if he was unable then by his heart and that is the least of the faith (Iman)”. Related by Muslim.Many individuals emerged with extreme misconceptions and decided to form groups of their own, in which they started to oppose the religion of Islam. We are obligated in Islam to warn from such groups for opposing Islam. Among those extreme groups:
1. The Wahabiayh (followers of Ibn Taymiah and Muhammad bin Abdul-Wahhab). They liken Allah to His creations, they believe that Allah is a physical body with physical organs, and they consider visiting the Prophet and seeking blessings from his traces as shirk.
2. Hizbul-Ikhwan, a group who deviated from its founder Sheikh Hassan al-Banna and followed the extremist Sayid Qutub. They believe that anyone who deals with the government even in the slightest matter is a blasphemer mushrik and should be killed.
3. Hizbut-Tahreer (Followers of Taqiyud-Deen an-Nabahaniy). They deem anyone that commits any large sin as a blasphemer, and they claim that the people are creators on their own; that they create whatever they do.
4. Al-Qaradawi: who claims that the Prophet makes mistakes in Islamic teachings. He follows wahabies in some issues, and is in love of Sayid qutub and his extreme beliefs.Also one must be warned from those who claim to be sufies and oppose the true sufi fundamentals. Among those people who oppose the explicit text of al-Qur’an and the teachings of the Prophet peace be upon him are:
Hassan Qatirjiy: Follows Sayid Qutub in his extreme beliefs. Claims that no matter how many times one curses Allah, he is still a Muslim as long as he does not choose another religion. He claims that Women must cover their faces otherwise they are enormous sinners. Calls for extreme beliefs that permits the killing of Muslims for following the local governments even in the smallest maters.
Khaled al-Jundiy: He says that there’s no harm in choosing any religion, and the one who wants to apostate is most welcome. He claims that there’s not such thing as al-Qur’an is a cure. And he says about our masters Abu Bakr and Omar believe in beliefs that are not accepted by the sound mind. He claims that a non pious Muslim does not benefit from the Qur’an. He claimed that Allah dwells in things, and that Allah resides in a direction. He accused Prophet Ibrahim with shirk (associating partner to Allah) and other blasphemous beliefs.
Munirah Qubaysi and Muhammad Ameen Sheikho:Ahmad Hassoon: Muhammad Rajab Deeb: Muhammad al-Buti: claims Allah dwells in things, and that Allah is a body and that souls are attached to Allah, and accuses the Prophet with doubt in his prophethood, and that it’s permissible to watch pornography.Nazim al-Qubrusliy: Claims that reciting the last verses of al-Buqrah will make you reach a rank higher then the prophets.The Yashrutiyah Shadhiliyah: It’s said that they claim to follow Sheikh Aliy Noorud-Deen al-Yashrutiy from Tunisia who lived in ^akka, Palestine. He had followers, some of them deviated during his life and so he disowned them. They claim that Allah dwells in everyone, male or female, this kufur is worst then the kufur of jews and fire worshippers. They claim Allah is in everything, in fact one said to other you are Allah, this wall is Allah.. this is from the sever blasphemy.
Allah is clear from dwelling in this, or from things dwelling in him, Allah has no shape or limit or body, Allah exists without a place. Sheikh Ali Noorud-Deen, Allah guided by him some people. But the others misguided, those Yashrutiyah when they gather men and women they shake hands of the marrigable woman and they say: We are the sufi people of Tariqah, they deemed a haram matter as halal wal^iyathubillah. A women among them said: I move my hand because Allah is in it. They are disbelievers.The Tijaniyah: It was said that Abul-^abbas at-Tijani during the occupation of morocco, his Tariqah was changed and perverted between his followers it’s possible that he is not like them, it’s possible that they are like the Yashrutiyah. They have a statement they say “O Allah raise the rank of the prophet the one who is really You” they claim that Muhammad is Allah Himself wal^iyathubillah. They claim they are sufies, they claim that anyone who takes their Tariqah becomes better then the Qutub Waliy. They sit in a circle and recite their Wird and claim that the prophet sits with them. They have other strange false beliefs.The Dandrawiyah: The origin of it is correct, but those who follow it now they have perverted its origin. Abul-^abbas ad-Dandrawiy was Egyptian, he was not like the Dandrawiyah today. Those are lost, they don’t know Islam, they say: “O Allah raise the rank of every creation and their creations” this is blasphemy, they claim that creations create. Al-Qur’an says what means: “Allah is the creator of everything”. So there’s no creator other than Allah. Strange, these people read al-Qur’an and oppose it. The Burhaniyah: Their sheikh is Ibrahim al-Burhaniy, was a bank agent, and then claimed to follow the Sufi Tariqah. He shakes hands of marriageable women, and women kiss his hand. Both matters are forbidden in Islam. They have a book called: “Awrad of al-Burhani Tariqah” on page 30/31 they say: “Allah inhabits the creations, and it’s possible for the slave to dwell in Allah” we seek refuge by Allah from this kufur. This Tariqah is not from the Tariqahs of the true sufies, in fact true sufies warn people from it.There are other sufi claimers who have false beliefs. Like those who claim that the prophet knows everything that Allah knows, or the ones who say that Prophet Muhammad is inhuman, and that he is physical light. This belies the Qur’an and the teachings of the Prophet. Allah said in the Qur’an what means: (and we made from water every living thing) and another ayah (O Muhammad Say I’m a human like you, Allah reveals on to me). And The Prophet peace be upon him said: “I only know what Allah conveys onto me”. Beware from those who claim to be sufies and oppose the Qur’an and the Snnah of the prophet peace be upon him.We ask Allah to protect us, and Allah knows best.
Extreme Violence of Wahabis so-called Salafis
Extreme Violence of Wahabis so-called Salafis
Bismillah walhamdulillah,Praise be to Allah, may Allah raise the rank of Prophet Muhammad and protect his nation from the evil and harm,Wahabies are a misguided devious sect with very aggressive beliefs.Wahabies oppose Ahlus-Sunnah in several Islamic issues. Why do you think wahabies hide their name and use "salafis"?To hide their black history of killings, rebelling on scholars, considering millions of Muslims as blasphemers, and declaring many huffadh, muhadditheen, and mujtahideen as blasphemers (such as Nawawiy, Ibn Hajar, Subkiy, Suyootiy..).Take this fact: Before the Oil was discovered in Saudi Arabia, Wahabies were also terrorists against Muslims. The oil in Saudi Arabia was discovered about 60 years ago, prior to that, the wahabies, najdies, so called salafies, used to terrorize the Muslims. In Jordan they killed over 3,000 people. They slaughtered women and men. They took their resources. The Jordanian people witness this event. They see the wahabi holding a Jordanian forces his head to the ground and says “Bimillah, Allahu Akbar, Kafir” and slaughters him with the knife. They literally slaughtered thousands of Muslims, stole their resources. They were looters and pirates. Wahabies are maybe 1 million or 2, where as Ahlus-Sunnah are about a billion Muslims. If they wahabies were larger, they would attack and kill us. But now they have a big share of the oil which so they work on misguiding people.This event is shocking, but true. You can ask about it, people in Jordan still talk about it. You can read it in books, magazines and in newspapers.Beware of wahabies and their misguidance. Learn about the methods of Ahlus-Sunnah. Be advised that wahabies are not true salafies. Spread the knowledge of Ahlus-Sunnah, and refute those who oppose.
Don't be shocked by this. One simple topic will explain all this.They consider Ahlus-sunnah as Mushriks. How?Example: All of Ahlus-Sunnah make tawassul by the Prophet. Wahabies and namely their leader, consider those who make tawassul, as one of the worst blasphemers! In fact their founder, Muhammad Bin Abdul Wahab in one of his books says "..those who make tawassul by the prophet and pious are all mushrikeen, rather they are more blasphemous than those who worship the idols". After hearing and learning this, how could one sit silent and not warn from them??
Islam is a peacefull simple religion.Islam calls for a simple way of life.Islam focuses on helping the poor and the orphan. Islam is against terrorism.
Calling Upon Someone The Permissibility of calling “Ya Muhammad, Ya Rasulallah”
Calling Upon Someone The Permissibility of calling “Ya Muhammad, Ya Rasulallah”
Tawassul is permissible. Calling upon someone who is absent is not shirk as some claim, as the Prophet taught us to call for help. Among what was mentioned concerning calling on someone other than Allah, whether that one is present, absent, dead or alive, is the saying of the Prophet: which means: <>, since there are slaves of Allah [i.e. the angels] who will respond to him.
There is another hadith related by al-Bazzar in which the Prophet said: which means: <<>> Another narration says: which means <>
When traveling at nightfall the Prophet, sallallahu ^alyhi wa sallam, used to say: which means: <<>>
When the Prophet visited the grave of Muslims, he used to say: which means: <<>>
Also In the Tashahhud in as-Salah the Muslim says: which means: << "O Prophet of Allah, may Allah protect you from infirmities, and have mercy and blessings on you.">>
There is no harm in calling on and performing tawassul by someone unless one believes that someone other than Allah actually creates things. Hence, as long as one believes that only Allah creates them, there is no harm in performing tawassul. Likewise, attributing a certain doing to other than Allah does not harm unless one believes this doer actually creates. So once it is established the person does not believe the creating is for other than Allah then attributing a doing to other than Allah is understood in its proper context.
When one says: "This medicine benefited me," or "This particular righteous Muslim benefited me," he is merely exposing the created reason of the benefit. These statements are also similar to when one says: "This food satisfied my hunger," or "This water quenched my thirst," or "This medicine cured me." When Muslims say such statements, they understand them in their proper context, i.e., food, water, and medicine are only reasons, and Allah is the Creator of their benefit.
We ask Allah to bless us with the guidance and to make us steadfast in following the methodology and the path of the Prophet. We ask Allah to let us consume all of our life in following the methodology of the Prophet. We ask Allah to make us among those who order with alma^ruf and forbid al-munkar.
روى البخاري في الأدب المفرد ما نصه : (( حدثنا أبو نعيم قال حدثنا سفيان عن أبي اسحق عن عبد الرحمن بن سعد قال : (( خدرت رجل ابن عمر فقال له رجل : اذكر أحب الناس إليك فقال : يا محمد )) ا.هـ . وقد ذكر البخاري هذا الحديث تحت عنوان : (( باب ما يقول الرجل إذا خدرت رجله )).
al-Bukhariy narrated in al-Adab al-Mufrad that ^Abdullah son of Omar's foot was paralyzed, a man told him: "mention the most beloved people to you, and so he said: "Ya Muhammad", and he was cured.
في كتاب البداية والنهاية لابن كثير الذي تحبه الوهابية في المجلد الذي فيه الجزء السابع والثامن ص 104-105 يذكر فيه عن بلال ابن الحارث المزني الصحابي الذي قصد قبر النبي وطلب منه ما لم تجري به العادة وتوسل به، وفيه يقول: "إن أهله طلبوا منه أن يذبح لهم شاة فقال ليس فيهِنَّ شيء فألحوا عليه فذبح الشاة فإذا عظمها حُمُرٌ فقال: "يا محمداه"، ما كفر ولا كفره أحد من الصحابة،
Also in the book al-Bidayah wan-Nihaiyah for Ibn Kathir whom wahhabis adore, in the volume containing the 7th and 8th chapter, page 105-104 he mentions that Bilal the son of al-Harith al-Muzaniy the companion who had travelled to visit the Prophet's grave and asked Allah by the Prophet (tawassal Bi Rasulillah), in that book he said: "Ya Muhammadah". He did not blaspheme, and none of the companions considered him as a blasphemer for saying "Ya Muhammadah"!! and that's because the companions knew that it's permissible to ask Allah by the virtue and status of our beloved Prophet Muhammad even when he's absent.
عند الوهابية من قال يا محمد بعد موت النبي محمد أو في حياته في غيابه فقد أشرك، ونص عبارة ابن تيمية في كتابه الكلم الطيب تحت عنوان "فصل في الرجل إذا خدرت قال عن الهيثم بن حَنَش، قال: كنا عند عبد الله بن عمر رضي الله عنهما فخدرت رجله فقال له رجل: أذكر أحب الناس إليك فقال: يا محمد فكأنما نشط من عقال".
And so according to wahhabis, the one who says “Ya Muhammad” after the death of the Prophet or before his death in his absences is considered to them as a Mushrik (a kafir one who associates partners to Allah)!! And the literal term of Ibn Taymiah in his book al-Kalim at-Tayib under the title “Section about the leg if it was paralyzed” he said: “From al-Haytham son of Hanash he said: we were at ^Abdullah son of Omar Radiallahu ^Anhuma, his leg got paralyzed, a man said to him: mention the most beloved people to you, and so he said: “Ya Muhammad” he was cured as if he had no harm”.
Ibn Taiymiah the source of whahhabi beliefs, himself accepted and approved this hadith which contains calling upon someone (tawassul) by saying “Ya Muhammad” and so wahhabis would by their rule consider Ibn Taymiah as Mushrik, as well as ^Abdullah Ibn Omar as well as all Muslims on earth because they all say “Ya Muhammad” during hardships, and they all say it in every prayers. Also it was confirmed by at-Tabariy that when Companions went to fight Musaylimah the liar, their slogan was “Ya Muhammadah”.
So be warned from Ibn Taymiah and Wahhabis. You must be warned and must warn from their books and their fatwas that contradict the way of Ahlus-Sunnah and the way of the companions of Rasulullah (Sallallahu ^alahyi wa Sallam).
We ask Allah by the great status of our beloved Prophet, and great waliys, to protect us, and our nation, and Allah knows best.
Tawassul is permissible. Calling upon someone who is absent is not shirk as some claim, as the Prophet taught us to call for help. Among what was mentioned concerning calling on someone other than Allah, whether that one is present, absent, dead or alive, is the saying of the Prophet: which means: <
There is another hadith related by al-Bazzar in which the Prophet said: which means: <<>> Another narration says: which means <
When traveling at nightfall the Prophet, sallallahu ^alyhi wa sallam, used to say: which means: <<>>
When the Prophet visited the grave of Muslims, he used to say: which means: <<>>
Also In the Tashahhud in as-Salah the Muslim says: which means: << "O Prophet of Allah, may Allah protect you from infirmities, and have mercy and blessings on you.">>
There is no harm in calling on and performing tawassul by someone unless one believes that someone other than Allah actually creates things. Hence, as long as one believes that only Allah creates them, there is no harm in performing tawassul. Likewise, attributing a certain doing to other than Allah does not harm unless one believes this doer actually creates. So once it is established the person does not believe the creating is for other than Allah then attributing a doing to other than Allah is understood in its proper context.
When one says: "This medicine benefited me," or "This particular righteous Muslim benefited me," he is merely exposing the created reason of the benefit. These statements are also similar to when one says: "This food satisfied my hunger," or "This water quenched my thirst," or "This medicine cured me." When Muslims say such statements, they understand them in their proper context, i.e., food, water, and medicine are only reasons, and Allah is the Creator of their benefit.
We ask Allah to bless us with the guidance and to make us steadfast in following the methodology and the path of the Prophet. We ask Allah to let us consume all of our life in following the methodology of the Prophet. We ask Allah to make us among those who order with alma^ruf and forbid al-munkar.
روى البخاري في الأدب المفرد ما نصه : (( حدثنا أبو نعيم قال حدثنا سفيان عن أبي اسحق عن عبد الرحمن بن سعد قال : (( خدرت رجل ابن عمر فقال له رجل : اذكر أحب الناس إليك فقال : يا محمد )) ا.هـ . وقد ذكر البخاري هذا الحديث تحت عنوان : (( باب ما يقول الرجل إذا خدرت رجله )).
al-Bukhariy narrated in al-Adab al-Mufrad that ^Abdullah son of Omar's foot was paralyzed, a man told him: "mention the most beloved people to you, and so he said: "Ya Muhammad", and he was cured.
في كتاب البداية والنهاية لابن كثير الذي تحبه الوهابية في المجلد الذي فيه الجزء السابع والثامن ص 104-105 يذكر فيه عن بلال ابن الحارث المزني الصحابي الذي قصد قبر النبي وطلب منه ما لم تجري به العادة وتوسل به، وفيه يقول: "إن أهله طلبوا منه أن يذبح لهم شاة فقال ليس فيهِنَّ شيء فألحوا عليه فذبح الشاة فإذا عظمها حُمُرٌ فقال: "يا محمداه"، ما كفر ولا كفره أحد من الصحابة،
Also in the book al-Bidayah wan-Nihaiyah for Ibn Kathir whom wahhabis adore, in the volume containing the 7th and 8th chapter, page 105-104 he mentions that Bilal the son of al-Harith al-Muzaniy the companion who had travelled to visit the Prophet's grave and asked Allah by the Prophet (tawassal Bi Rasulillah), in that book he said: "Ya Muhammadah". He did not blaspheme, and none of the companions considered him as a blasphemer for saying "Ya Muhammadah"!! and that's because the companions knew that it's permissible to ask Allah by the virtue and status of our beloved Prophet Muhammad even when he's absent.
عند الوهابية من قال يا محمد بعد موت النبي محمد أو في حياته في غيابه فقد أشرك، ونص عبارة ابن تيمية في كتابه الكلم الطيب تحت عنوان "فصل في الرجل إذا خدرت قال عن الهيثم بن حَنَش، قال: كنا عند عبد الله بن عمر رضي الله عنهما فخدرت رجله فقال له رجل: أذكر أحب الناس إليك فقال: يا محمد فكأنما نشط من عقال".
And so according to wahhabis, the one who says “Ya Muhammad” after the death of the Prophet or before his death in his absences is considered to them as a Mushrik (a kafir one who associates partners to Allah)!! And the literal term of Ibn Taymiah in his book al-Kalim at-Tayib under the title “Section about the leg if it was paralyzed” he said: “From al-Haytham son of Hanash he said: we were at ^Abdullah son of Omar Radiallahu ^Anhuma, his leg got paralyzed, a man said to him: mention the most beloved people to you, and so he said: “Ya Muhammad” he was cured as if he had no harm”.
Ibn Taiymiah the source of whahhabi beliefs, himself accepted and approved this hadith which contains calling upon someone (tawassul) by saying “Ya Muhammad” and so wahhabis would by their rule consider Ibn Taymiah as Mushrik, as well as ^Abdullah Ibn Omar as well as all Muslims on earth because they all say “Ya Muhammad” during hardships, and they all say it in every prayers. Also it was confirmed by at-Tabariy that when Companions went to fight Musaylimah the liar, their slogan was “Ya Muhammadah”.
So be warned from Ibn Taymiah and Wahhabis. You must be warned and must warn from their books and their fatwas that contradict the way of Ahlus-Sunnah and the way of the companions of Rasulullah (Sallallahu ^alahyi wa Sallam).
We ask Allah by the great status of our beloved Prophet, and great waliys, to protect us, and our nation, and Allah knows best.
Al-Tawassul - A Reason for the Fulfillment of Needs
Al-Tawassul - A Reason for the Fulfillment of Needs
الدليل على جواز التوسل بالنبي عليه الصلاة والسلام ما رواه الطبراني في معجميه الكبير والصغير عن الصحابي عثمان بن حُنيف: أن رجلاً كان يختلف إلى عثمان بن عفان، فكان عثمان لا يلتفت إليه ولا ينظر في حاجته، فلقي عثمانَ بن حنيف، فشكى إليه ذلك، فقال: "ائت الميضأة فتوضأ ثم صلّ ركعتين ثم قل: (((اللّهم إني أسألك وأتوجّه إليك بنبيك محمد نبي الرحمة، يا محمد إني أتوجه بك إلى ربي في حاجتي لتقضى لي))) ثم رُحْ حتى أروح معك". فانطلق الرجل ففعل ما قال ثم أتى باب عثمان، فجاء البواب فأخذه بيده فأدخله على عثمان بن عفان، فأجلسه على طنفسته فقال: "ما حاجتك"¡ فذكر له حاجته، فقضى له حاجته، وقال: "ما ذكرتُ حاجتَك حتى كانت هذه الساعة"¡ ثم خرج من عنده فلقي عثمانَ بن حُنيف فقال: "جزاك اللّه خيراً ما كان ينظر في حاجتي ولا يلتفت إليّ حتى كلمته فيّ"¡ فقال عثمان بن حُنيف: "واللّه ما كلمته ولكن شهدت رسول اللّه صلى اللّه عليه وسلم وقد أتاه ضرير فشكا إليه ذهاب بصره فقال صلى اللّه عليه وسلم: "إن شئت صبرت وإن شئت دعوت لك، قال: يا رسول اللّه إنه شق علي ذهاب بصري وإنه ليس لي قائد، فقال له: ائت الميضأة فتوضأ وصلّ ركعتين ثم قل هؤلاء الكلمات" ففعل الرجل ما قال، فواللّه ما تفرقنا ولا طال بنا المجلس حتى دخل علينا الرجل وقد أبصر كأنه لم يكن به ضر قط. قال الطبراني: "والحديث صحيح"¡ ففيه دليل على أن الأعمى توسّل بالنبي صلى اللّه عليه وسلم في غير حضرته، بل ذهب إلى الميضأة فتوضأ وصلى ودعا باللفظ الذي علّمه رسول اللّه، ثم دخل على النبي صلى اللّه عليه وسلم والنبي لم يفارق مجلسه لقول راوي الحديث عثمان بن حُنيف: "فواللّه ما تفرقنا ولا طال بنا المجلس حتى دخل علينا وقد أبصر".
In Al-Mu^jam Al-Kabir and Al-Mu^jam AsSaghir, Imam at-Tabaraniyy related the hadith about the Prophet from the route of ^Uthman Ibn Hunayf who was in a circle with the Prophet when a blind man came to address Prophet Muhammad, sallallahu alayhi wa sallam:
The blind man addressed the Prophet by saying, "O Prophet of Allah, ask Allah for me to cure my blindness." The Prophet replied by saying, "If you wish, you would be patient with your calamity, and if you wish, I will ask Allah to cure your blindness."
However, the blind man told the Prophet: "The loss of my sight is a great hardship for me, and there is no one near to guide me around."
At this moment, the Prophet ordered the man to go to the place where al-wudu' would be performed, perform alwudu', pray two rak^ah, end his salat by saying as-salamu ^alaykum, and then say the following words:
(((اللّهم إني أسألك وأتوجّه إليك بنبيك محمد نبي الرحمة، يا محمد إني أتوجه بك إلى ربي في حاجتي لتقضى لي)))
which mean” O Allah, I ask You, and I direct myself to You in supplication by our Prophet Muhammad, the Prophet of Mercy. O Muhammad, I direct myself to Allah by you, so my need [here the specific need is mentioned] would be fulfilled.>> The blind man went and did as the Prophet ordered. Shortly thereafter, he returned to the Prophet's session with his blindness cured. Then, after the death of the Prophet, and during the time of the caliphate of ^Uthman Ibn ^Affan, a man came to ^Uthman Ibn Hunayf. This man complained to ^Uthman Ibn Hunayf about a matter which he needed to be fulfilled through the caliph, but which was not being fulfilled. ^Uthman Ibn Hunayf ordered the man to go to the place where al-wudu' would be performed, perform al-wudu', perform two rak^ah, and after saying assalam to say the following words: 'O Allah, I ask You and I direct myself to You in supplication by our Prophet Muhammad, the Prophet of Mercy. O Muhammad, I direct myself to Allah by you, so my need [specify need] would be fulfilled. ^Uthman Ibn Hunayf told him to return after doing this, and they would go together to the caliph. This man went and performed what ^Uthman Ibn Hunayf ordered him to do. However, instead of returning to ^Uthman Ibn Hunayf, he elected to go on his own to the caliph--which he did. When he reached the door of the caliph, the gateman took him by the hand to the caliph. ^Uthman Ibn ^Affans at him on a carpet next to him and asked him, "What is your need that you wanted fulfilled? I forgot all about it until just now." The man informed the caliph about his need, which he fulfilled. The caliph told him, "Whenever you have a need, come to me and I will satisfy it for you." It is because of the prayer this man performed, and the du^a' that he made--asking Allah for his need by the Prophet--that Allah made the heart of the caliph move towards fulfilling the need of that man. This prayer and the du^a' afterwards in which one is asking Allah to fulfill a need is called 'Salat al-Hajah'. Let the one who has a need: perform al-wudu', pray two rak^ah, and then say that du^a' as mentioned, and in sha' Allah, his need will be fulfilled.
This hadith was narrated by many scholars of hadith. Some of them related the part of the hadith which occurred during the lifetime of the Prophet, and some narrated both parts of the hadith, i.e., the part which took place during the lifetime of the Prophet and the part which took place after his death and during the caliphate of Sayyidina ^Uthman Ibn ^Affan. Imam atTabaraniyy is among those scholars who narrated the entire hadith, in both parts--the part that took place during the life of the Prophet, as well as the part that took place after the death of the Prophet. After narrating that hadith, he said, "The classification of this hadith is sahih." This hadith carries the proof that it is permissible in Islam for one to ask Allah for things by the Prophet during the lifetime of the Prophet and after the death of the Prophet. Hence, there is no difference in the permissibility of asking Allah for things by the Prophet, whether done during the lifetime of the Prophet or after his death. The scholars of Ahl as-Sunnah wal Jama^ah said that it is permissible to make that tawassul during the lifetime of the Prophet and after his death. Knowing that, one concludes that the claim of some people that it is not permissible to ask Allah for things except by he who is alive and present, is something which is rejected. The first person to make this false claim was a man who lived some 600 years ago, by the name of Ahmad Ibn Taymiyah. This man falsely stated that it is not permissible to ask Allah for things except by he who is alive and present. This is wrong! It is contrary to what is stated in the rules of the Religion of Islam. During the time of Ahmad Ibn Taymiyah, scholars of Ahl as-Sunnah refuted his argument, and as a result his false claim did not spread at that time. However, some 200 years ago, a man named Muhammad Ibn Abdul-Wahhab emerged in a place in the Arabian Peninsula called Najd which the Prophet dispraised. Al-Bukhariyy related a hadith about the Prophet in which he said: This means: <> The Prophet conveyed the truth. Many tribulations and sedition have occurred from that region. Among the most recent was this man by the name of Muhammad Ibn ^Abdul-Wahhab. Muhammad Ibn ^Abdul-Wahhab followed Ahmad Ibn Taymiyah in the aforementioned case and in other cases as well. He started repeating the false statement of Ibn Taymiyah that it is not permissible for one to ask Allah for things except by he who is alive and present. This rule has no foundation whatsoever in the Religion of Allah. Rather, this rule and this statement were innovated by Ahmad Ibn Taymiyah an innovation of misguidance.
As a result of their stubbornness and arrogance, the leaders of the Wahhabiyyah movement rejected the part of the hadith which signifies the man asking Allah for things by the Prophet, after the Prophet's death. The great scholars of Ahl as-Sunnah told these people that the scholars classified that entire hadith as sahih, i.e., the part that took place during the lifetime of the Prophet and the part that took place after his death. Hence, one must reject the false claim of Ibn Taymiyah and Muhammad Ibn ^Abdul-Wahhab, because it stands against the sayings of those reliable and dependable scholars of hadith. AlHafidhatTabaraniyy narrated that hadith, among others, including al-Hafidh al-Bayhaqiyy and al-Hafidh asSubkiyy and alHafidh al-^Ala'iyy; they all classified it as sahih. The status of those huffadh, i.e., their high knowledge and high level in the Science of Hadith, is a case of unanimous agreement among the scholars of Islam. However, those Wahhabis, in an attempt to back their stubbornness and their false claim, rejected the sahih hadith of the Prophet; may Allah protect us from such misguidance. They refuted and rejected that which was proved to be mentioned by the Companions. It is obvious they are not following a correct methodology on their part. What is correct is for one to follow the path of the Prophet and the path of his Companions. One must adhere to that which the Prophet prescribed, and that which was put forth by the Companions, and one does not adhere to the example of someone deluded about things. There are other ahadith that stand as a proof to the validity and the correctness of the statements of Ahl asSunnah. Among of which is the hadith narrated by Imam al-Bukhariyy and others about three people from a previous nation who went inside a cave seeking protection from a heavy rain they encountered in their travels. A big rock rolled down from the top of the mountain shutting off the mouth of the cave and blocking their exit. One of the three men suggested they all make du^a' to Allah by virtue of their good deeds. The first one stood up and made a du^a' to Allah asking Him by one of the good deeds that he had done. He said, 'O Allah, if that good deed I did previously was done in sincerity to You, then I ask You to relieve us of this calamity we are facing.' Once he finished his du^a', the rock moved slightly; however, it did not move enough for them to come out of the cave. The second man stood up and asked Allah to relieve them of their calamity by virtue of a good deed which he had done in the past. Again the rock moved a little bit more; however, it was still not enough for them to be able to leave the cave. The third man did the same as the first two, and the rock was moved completely out of the way, and the men were able to leave the cave. This hadith is very famous. It is confirmed and is classified as sahih. It was narrated by Imam al-Bukhariyy and others and confirms those three people asked Allah for something, i.e., to relieve them of their calamity, by their good deeds. If asking Allah for things by the good deeds of a person, is something permissible in the Religion, then asking Allah for things by the Prophet takes precedence--since the good deed is a creation of Allah, and the best of all the creations is the Prophet. Moreover, one should note that the good deeds of those people are not categorized as 'alive' or 'present,' as Ibn Taymiyah made a condition. From where did Ibn Taymiyah bring this condition? It is only a delusion on his part. He deduced that from his own delusions, and it is not founded on sound religious proofs. The Prophet, his Companions, the followers of those Companions, and the followers of those followers of the Companions are all in unanimous agreement that it is permissible to ask Allah for things by the Prophet and by the good and pious Muslims, whether during their life or after their death. All the scholars from among the four reputable schools, i.e., the school of Imam ash-Shafi^iyy, the school of Imam Ahmad Ibn Hanbal, the school of Imam AbuHanifah, and the school of Imam Malik, concur on this issue.
Ahmad Ibn Taymiyah and his followers among the Wahhabis claim that he who asks Allah for things by the Prophet after his death or during his absence is doing an act of shirk, i.e., associating partners with Allah. Again, this is contrary to what is founded in the Religion of Allah. The hadith of the blind man previously mentioned indicates that this blind man left the session of the Prophet, i.e., he went away and was no longer in the presence of the Prophet when he made his wudu', performed his salat, and made his du^a'. How could this be classified as a shirk? If it had been a shirk, then the Prophet would not have ordered the blind man to do as he did. The Prophet is more knowledgeable than Ibn Taymiyah and all the others like him. The scholars of Islam opposed those who claimed that the one who asks Allah for things by the Prophet after his death or during his absence is doing an act of shirk. The Wahhabis claim they are following the school of Imam Ahmad Ibn Hanbal. However, Imam Ahmad Ibn Hanbal and the scholars who belong to his school all agree that it is permissible to ask Allah for things by the Prophet--during his lifetime and after his death. Even the grandfather of Ahmad Ibn Taymiyah, himself, who was among the great scholars following the school of Imam Ahmad, used to say it is permissible to ask Allah for things by the Prophet during his lifetime and after his death. This was narrated by one of the greatest students of Imam Ahmad Ibn Hanbal, Abu Bakr alMarwaziyy. This scholar, in copying the saying of Ahmad Ibn Hanbal, said that it is liked during drought to ask Allah for rain by the Prophet. Imam Ahmad told about one of the great followers of the companions, Safwan Ibn Sulaym, who was a pious, humble, and very knowledgeable Muslim, that just by mentioning his name a person would hope the rain would come down as a sign of Allah's mercy to the people. The meaning is if the people mention the name of Safwan Ibn Sulaym in their session, it is because of his great status, and as a blessing from Allah, the rain would start falling. One can observe for himself that Imam Ahmad Ibn Hanbal was among those who established it is liked for one to ask Allah for things by the status of the pious Muslims and by the Prophet, yet those among the Wahhabis who claim to be followers of Imam Ahmad, say this is shirk if it is done after the death of the Prophet. Imam Ahmad is in one direction, and those Wahhabis are in a totally different direction. The first case was mentioned about Imam Ahmad in a book compiled by his own son, ^Abdullah, containing questions and answers about Imam Ahmad. The second statement, about Safwan Ibn Sulaym, in was narrated by alHafidh al Mizziyy and al-Hafidh al-^Ala'iyy and azZabidiyy. In a matter such as this, i.e., asking Allah for things by the Prophet, the teachings of someone like Imam Ahmad would be followed as opposed to those of Ibn Taymiyah and his followers--the Wahhabis. All of these reliable scholars have praised Imam Ahmad Ibn Hanbal. He is the one among the scholars of hadith who narrated the most ahadith of the Prophet. It is not known among the scholars of hadith about another scholar who narrated in quantity as much as Imam Ahmad did. Those Wahhabis left Imam Ahmad and followed their own delusions. Those delusions are contrary to the rules of the Religion of Allah. Be cautious! If you hear someone claim that it is not permissible to ask Allah for things in the absence of the Prophet or after his death, do not lend him a listening ear. Respond to him. Tell such a person about the hadith of the blind man, and the hadith of al-Bukhariyy regarding the three men who went into the cave. This is defending the Religion of Allah. It is not permissible for one to remain silent when he sees someone perverting the Religion of Allah--if he is able to stand up to him. It is not permissible to leave the Muslims without guiding them and warning them against such people who pervert the Religion of Allah--once they are able to do so. This falls under the obligatory advice to the Muslims, as it was indicated by the Prophet. If the person leaves out ordering alma^ruf and forbidding almunkar, when it is obligatory on him, then this person is committing a sin. The scholars used to take many hardships to warn against someone perverting the Religion of Allah. This has great reward for them. If that obligation was left out in a community, those people would lose the support of Allah.
Imam an-Nawawiy (who is Ash^ariy, Sufiy, known to have authored the book of 40 Nawawiy Hadith) he said in his book al-Majmoo^ volume 8/274 in the book of "Descripiton of Pilgrimage" chapter: Visiting the Grave of the Prophet (Sallallahu ^alayhi Wa Sallam) he said: “And then he (the visitor of the Prophet’s grave) goes back to his first stand towards the face of the Prophet sallalahu ^alayhi wa sallam and makes Tawassul by Him (asks Allah by the Prophet) and asks for intercession by Him (the Prophet) to Allah”.
We ask Allah to bless us with the guidance and to make us steadfast in following the methodology and the path of the Prophet. We ask Allah to let us consume all of our life in following the methodology of the Prophet. We ask Allah to make us among those who order with alma^ruf and forbid al-munkar.
Praise be to Allah and Allah knows best.
الدليل على جواز التوسل بالنبي عليه الصلاة والسلام ما رواه الطبراني في معجميه الكبير والصغير عن الصحابي عثمان بن حُنيف: أن رجلاً كان يختلف إلى عثمان بن عفان، فكان عثمان لا يلتفت إليه ولا ينظر في حاجته، فلقي عثمانَ بن حنيف، فشكى إليه ذلك، فقال: "ائت الميضأة فتوضأ ثم صلّ ركعتين ثم قل: (((اللّهم إني أسألك وأتوجّه إليك بنبيك محمد نبي الرحمة، يا محمد إني أتوجه بك إلى ربي في حاجتي لتقضى لي))) ثم رُحْ حتى أروح معك". فانطلق الرجل ففعل ما قال ثم أتى باب عثمان، فجاء البواب فأخذه بيده فأدخله على عثمان بن عفان، فأجلسه على طنفسته فقال: "ما حاجتك"¡ فذكر له حاجته، فقضى له حاجته، وقال: "ما ذكرتُ حاجتَك حتى كانت هذه الساعة"¡ ثم خرج من عنده فلقي عثمانَ بن حُنيف فقال: "جزاك اللّه خيراً ما كان ينظر في حاجتي ولا يلتفت إليّ حتى كلمته فيّ"¡ فقال عثمان بن حُنيف: "واللّه ما كلمته ولكن شهدت رسول اللّه صلى اللّه عليه وسلم وقد أتاه ضرير فشكا إليه ذهاب بصره فقال صلى اللّه عليه وسلم: "إن شئت صبرت وإن شئت دعوت لك، قال: يا رسول اللّه إنه شق علي ذهاب بصري وإنه ليس لي قائد، فقال له: ائت الميضأة فتوضأ وصلّ ركعتين ثم قل هؤلاء الكلمات" ففعل الرجل ما قال، فواللّه ما تفرقنا ولا طال بنا المجلس حتى دخل علينا الرجل وقد أبصر كأنه لم يكن به ضر قط. قال الطبراني: "والحديث صحيح"¡ ففيه دليل على أن الأعمى توسّل بالنبي صلى اللّه عليه وسلم في غير حضرته، بل ذهب إلى الميضأة فتوضأ وصلى ودعا باللفظ الذي علّمه رسول اللّه، ثم دخل على النبي صلى اللّه عليه وسلم والنبي لم يفارق مجلسه لقول راوي الحديث عثمان بن حُنيف: "فواللّه ما تفرقنا ولا طال بنا المجلس حتى دخل علينا وقد أبصر".
In Al-Mu^jam Al-Kabir and Al-Mu^jam AsSaghir, Imam at-Tabaraniyy related the hadith about the Prophet from the route of ^Uthman Ibn Hunayf who was in a circle with the Prophet when a blind man came to address Prophet Muhammad, sallallahu alayhi wa sallam:
The blind man addressed the Prophet by saying, "O Prophet of Allah, ask Allah for me to cure my blindness." The Prophet replied by saying, "If you wish, you would be patient with your calamity, and if you wish, I will ask Allah to cure your blindness."
However, the blind man told the Prophet: "The loss of my sight is a great hardship for me, and there is no one near to guide me around."
At this moment, the Prophet ordered the man to go to the place where al-wudu' would be performed, perform alwudu', pray two rak^ah, end his salat by saying as-salamu ^alaykum, and then say the following words:
(((اللّهم إني أسألك وأتوجّه إليك بنبيك محمد نبي الرحمة، يا محمد إني أتوجه بك إلى ربي في حاجتي لتقضى لي)))
which mean” O Allah, I ask You, and I direct myself to You in supplication by our Prophet Muhammad, the Prophet of Mercy. O Muhammad, I direct myself to Allah by you, so my need [here the specific need is mentioned] would be fulfilled.>> The blind man went and did as the Prophet ordered. Shortly thereafter, he returned to the Prophet's session with his blindness cured. Then, after the death of the Prophet, and during the time of the caliphate of ^Uthman Ibn ^Affan, a man came to ^Uthman Ibn Hunayf. This man complained to ^Uthman Ibn Hunayf about a matter which he needed to be fulfilled through the caliph, but which was not being fulfilled. ^Uthman Ibn Hunayf ordered the man to go to the place where al-wudu' would be performed, perform al-wudu', perform two rak^ah, and after saying assalam to say the following words: 'O Allah, I ask You and I direct myself to You in supplication by our Prophet Muhammad, the Prophet of Mercy. O Muhammad, I direct myself to Allah by you, so my need [specify need] would be fulfilled. ^Uthman Ibn Hunayf told him to return after doing this, and they would go together to the caliph. This man went and performed what ^Uthman Ibn Hunayf ordered him to do. However, instead of returning to ^Uthman Ibn Hunayf, he elected to go on his own to the caliph--which he did. When he reached the door of the caliph, the gateman took him by the hand to the caliph. ^Uthman Ibn ^Affans at him on a carpet next to him and asked him, "What is your need that you wanted fulfilled? I forgot all about it until just now." The man informed the caliph about his need, which he fulfilled. The caliph told him, "Whenever you have a need, come to me and I will satisfy it for you." It is because of the prayer this man performed, and the du^a' that he made--asking Allah for his need by the Prophet--that Allah made the heart of the caliph move towards fulfilling the need of that man. This prayer and the du^a' afterwards in which one is asking Allah to fulfill a need is called 'Salat al-Hajah'. Let the one who has a need: perform al-wudu', pray two rak^ah, and then say that du^a' as mentioned, and in sha' Allah, his need will be fulfilled.
This hadith was narrated by many scholars of hadith. Some of them related the part of the hadith which occurred during the lifetime of the Prophet, and some narrated both parts of the hadith, i.e., the part which took place during the lifetime of the Prophet and the part which took place after his death and during the caliphate of Sayyidina ^Uthman Ibn ^Affan. Imam atTabaraniyy is among those scholars who narrated the entire hadith, in both parts--the part that took place during the life of the Prophet, as well as the part that took place after the death of the Prophet. After narrating that hadith, he said, "The classification of this hadith is sahih." This hadith carries the proof that it is permissible in Islam for one to ask Allah for things by the Prophet during the lifetime of the Prophet and after the death of the Prophet. Hence, there is no difference in the permissibility of asking Allah for things by the Prophet, whether done during the lifetime of the Prophet or after his death. The scholars of Ahl as-Sunnah wal Jama^ah said that it is permissible to make that tawassul during the lifetime of the Prophet and after his death. Knowing that, one concludes that the claim of some people that it is not permissible to ask Allah for things except by he who is alive and present, is something which is rejected. The first person to make this false claim was a man who lived some 600 years ago, by the name of Ahmad Ibn Taymiyah. This man falsely stated that it is not permissible to ask Allah for things except by he who is alive and present. This is wrong! It is contrary to what is stated in the rules of the Religion of Islam. During the time of Ahmad Ibn Taymiyah, scholars of Ahl as-Sunnah refuted his argument, and as a result his false claim did not spread at that time. However, some 200 years ago, a man named Muhammad Ibn Abdul-Wahhab emerged in a place in the Arabian Peninsula called Najd which the Prophet dispraised. Al-Bukhariyy related a hadith about the Prophet in which he said: This means: <
As a result of their stubbornness and arrogance, the leaders of the Wahhabiyyah movement rejected the part of the hadith which signifies the man asking Allah for things by the Prophet, after the Prophet's death. The great scholars of Ahl as-Sunnah told these people that the scholars classified that entire hadith as sahih, i.e., the part that took place during the lifetime of the Prophet and the part that took place after his death. Hence, one must reject the false claim of Ibn Taymiyah and Muhammad Ibn ^Abdul-Wahhab, because it stands against the sayings of those reliable and dependable scholars of hadith. AlHafidhatTabaraniyy narrated that hadith, among others, including al-Hafidh al-Bayhaqiyy and al-Hafidh asSubkiyy and alHafidh al-^Ala'iyy; they all classified it as sahih. The status of those huffadh, i.e., their high knowledge and high level in the Science of Hadith, is a case of unanimous agreement among the scholars of Islam. However, those Wahhabis, in an attempt to back their stubbornness and their false claim, rejected the sahih hadith of the Prophet; may Allah protect us from such misguidance. They refuted and rejected that which was proved to be mentioned by the Companions. It is obvious they are not following a correct methodology on their part. What is correct is for one to follow the path of the Prophet and the path of his Companions. One must adhere to that which the Prophet prescribed, and that which was put forth by the Companions, and one does not adhere to the example of someone deluded about things. There are other ahadith that stand as a proof to the validity and the correctness of the statements of Ahl asSunnah. Among of which is the hadith narrated by Imam al-Bukhariyy and others about three people from a previous nation who went inside a cave seeking protection from a heavy rain they encountered in their travels. A big rock rolled down from the top of the mountain shutting off the mouth of the cave and blocking their exit. One of the three men suggested they all make du^a' to Allah by virtue of their good deeds. The first one stood up and made a du^a' to Allah asking Him by one of the good deeds that he had done. He said, 'O Allah, if that good deed I did previously was done in sincerity to You, then I ask You to relieve us of this calamity we are facing.' Once he finished his du^a', the rock moved slightly; however, it did not move enough for them to come out of the cave. The second man stood up and asked Allah to relieve them of their calamity by virtue of a good deed which he had done in the past. Again the rock moved a little bit more; however, it was still not enough for them to be able to leave the cave. The third man did the same as the first two, and the rock was moved completely out of the way, and the men were able to leave the cave. This hadith is very famous. It is confirmed and is classified as sahih. It was narrated by Imam al-Bukhariyy and others and confirms those three people asked Allah for something, i.e., to relieve them of their calamity, by their good deeds. If asking Allah for things by the good deeds of a person, is something permissible in the Religion, then asking Allah for things by the Prophet takes precedence--since the good deed is a creation of Allah, and the best of all the creations is the Prophet. Moreover, one should note that the good deeds of those people are not categorized as 'alive' or 'present,' as Ibn Taymiyah made a condition. From where did Ibn Taymiyah bring this condition? It is only a delusion on his part. He deduced that from his own delusions, and it is not founded on sound religious proofs. The Prophet, his Companions, the followers of those Companions, and the followers of those followers of the Companions are all in unanimous agreement that it is permissible to ask Allah for things by the Prophet and by the good and pious Muslims, whether during their life or after their death. All the scholars from among the four reputable schools, i.e., the school of Imam ash-Shafi^iyy, the school of Imam Ahmad Ibn Hanbal, the school of Imam AbuHanifah, and the school of Imam Malik, concur on this issue.
Ahmad Ibn Taymiyah and his followers among the Wahhabis claim that he who asks Allah for things by the Prophet after his death or during his absence is doing an act of shirk, i.e., associating partners with Allah. Again, this is contrary to what is founded in the Religion of Allah. The hadith of the blind man previously mentioned indicates that this blind man left the session of the Prophet, i.e., he went away and was no longer in the presence of the Prophet when he made his wudu', performed his salat, and made his du^a'. How could this be classified as a shirk? If it had been a shirk, then the Prophet would not have ordered the blind man to do as he did. The Prophet is more knowledgeable than Ibn Taymiyah and all the others like him. The scholars of Islam opposed those who claimed that the one who asks Allah for things by the Prophet after his death or during his absence is doing an act of shirk. The Wahhabis claim they are following the school of Imam Ahmad Ibn Hanbal. However, Imam Ahmad Ibn Hanbal and the scholars who belong to his school all agree that it is permissible to ask Allah for things by the Prophet--during his lifetime and after his death. Even the grandfather of Ahmad Ibn Taymiyah, himself, who was among the great scholars following the school of Imam Ahmad, used to say it is permissible to ask Allah for things by the Prophet during his lifetime and after his death. This was narrated by one of the greatest students of Imam Ahmad Ibn Hanbal, Abu Bakr alMarwaziyy. This scholar, in copying the saying of Ahmad Ibn Hanbal, said that it is liked during drought to ask Allah for rain by the Prophet. Imam Ahmad told about one of the great followers of the companions, Safwan Ibn Sulaym, who was a pious, humble, and very knowledgeable Muslim, that just by mentioning his name a person would hope the rain would come down as a sign of Allah's mercy to the people. The meaning is if the people mention the name of Safwan Ibn Sulaym in their session, it is because of his great status, and as a blessing from Allah, the rain would start falling. One can observe for himself that Imam Ahmad Ibn Hanbal was among those who established it is liked for one to ask Allah for things by the status of the pious Muslims and by the Prophet, yet those among the Wahhabis who claim to be followers of Imam Ahmad, say this is shirk if it is done after the death of the Prophet. Imam Ahmad is in one direction, and those Wahhabis are in a totally different direction. The first case was mentioned about Imam Ahmad in a book compiled by his own son, ^Abdullah, containing questions and answers about Imam Ahmad. The second statement, about Safwan Ibn Sulaym, in was narrated by alHafidh al Mizziyy and al-Hafidh al-^Ala'iyy and azZabidiyy. In a matter such as this, i.e., asking Allah for things by the Prophet, the teachings of someone like Imam Ahmad would be followed as opposed to those of Ibn Taymiyah and his followers--the Wahhabis. All of these reliable scholars have praised Imam Ahmad Ibn Hanbal. He is the one among the scholars of hadith who narrated the most ahadith of the Prophet. It is not known among the scholars of hadith about another scholar who narrated in quantity as much as Imam Ahmad did. Those Wahhabis left Imam Ahmad and followed their own delusions. Those delusions are contrary to the rules of the Religion of Allah. Be cautious! If you hear someone claim that it is not permissible to ask Allah for things in the absence of the Prophet or after his death, do not lend him a listening ear. Respond to him. Tell such a person about the hadith of the blind man, and the hadith of al-Bukhariyy regarding the three men who went into the cave. This is defending the Religion of Allah. It is not permissible for one to remain silent when he sees someone perverting the Religion of Allah--if he is able to stand up to him. It is not permissible to leave the Muslims without guiding them and warning them against such people who pervert the Religion of Allah--once they are able to do so. This falls under the obligatory advice to the Muslims, as it was indicated by the Prophet. If the person leaves out ordering alma^ruf and forbidding almunkar, when it is obligatory on him, then this person is committing a sin. The scholars used to take many hardships to warn against someone perverting the Religion of Allah. This has great reward for them. If that obligation was left out in a community, those people would lose the support of Allah.
Imam an-Nawawiy (who is Ash^ariy, Sufiy, known to have authored the book of 40 Nawawiy Hadith) he said in his book al-Majmoo^ volume 8/274 in the book of "Descripiton of Pilgrimage" chapter: Visiting the Grave of the Prophet (Sallallahu ^alayhi Wa Sallam) he said: “And then he (the visitor of the Prophet’s grave) goes back to his first stand towards the face of the Prophet sallalahu ^alayhi wa sallam and makes Tawassul by Him (asks Allah by the Prophet) and asks for intercession by Him (the Prophet) to Allah”.
We ask Allah to bless us with the guidance and to make us steadfast in following the methodology and the path of the Prophet. We ask Allah to let us consume all of our life in following the methodology of the Prophet. We ask Allah to make us among those who order with alma^ruf and forbid al-munkar.
Praise be to Allah and Allah knows best.
Islam means submission to One God
Islam means submission to One God. Muslims worship God alone, the creator of all creations. Hajj is a pilgrimage to the city of Makkah (The birth place of Prophet Muhammad). The black structure is part of that Mosque in Makkah. It's hollow from inside. Muslims after they travel to the City of Madinah which is the burial place of Prophet Muhammad, they visit the grave of Prophet Muhammad which is inside the mosque with a beautiful green dome. They seek the blessings from Allah for this great worship, if it was done correctly and sincerely to Allah. Many of the acts of worship done by the Muslims in Makkah, are commemorating the doings of Prophet Abrahm who is the father of Prophet Ismail and Isaac. Isaac is the father of Prophet Jacob who is the father of Joseph. Prophet Muhammad's lineage goes back to Prophet Ismail the son of Ibrahim (Abraham) may peace and blessings be upon them all. They all were Prophets and Messengers of (God) Allah sent to teach the people the true religion, Islam. They all worshipped Allah alone. Islam is based on the belief that "There's no God but Allah and Abraham, Moses, Jesus and Muhammad are Prophets of Allah" and by saying this with belief one becomes a Muslim, a true believer.
The foundation of Islam is based upon five matters:
1. Professing and believing no one is God except Allah and Muhammad is the Messenger of Allah; (that includes the belief in all the previous Prophets like Jesus, Moses, and Abraham..)
2. Prayer; Praying to Allah 5 times a day. Prayers include words of praise and thankfulness to God the creator, giver, forgiver and merciful.
3. Zakah; Paying (for the able) once a year a small portion of charity to the poor and the needy people.
4. Fasting; Fasting the month of Ramadan, Obeying Allah in this deed and feeling with the poor and needy by abstaining from food or drink from dawn to dusk.
5. Hajj; Going to Mecca (for the able) to perform the Hajj (pilgrimage) praying to Allah, commemorating Prophet Abraham's deeds, praising and thanking Allah for the countless endowments he sent.
www.alsunna.org/islamicstudies.htm
The foundation of Islam is based upon five matters:
1. Professing and believing no one is God except Allah and Muhammad is the Messenger of Allah; (that includes the belief in all the previous Prophets like Jesus, Moses, and Abraham..)
2. Prayer; Praying to Allah 5 times a day. Prayers include words of praise and thankfulness to God the creator, giver, forgiver and merciful.
3. Zakah; Paying (for the able) once a year a small portion of charity to the poor and the needy people.
4. Fasting; Fasting the month of Ramadan, Obeying Allah in this deed and feeling with the poor and needy by abstaining from food or drink from dawn to dusk.
5. Hajj; Going to Mecca (for the able) to perform the Hajj (pilgrimage) praying to Allah, commemorating Prophet Abraham's deeds, praising and thanking Allah for the countless endowments he sent.
www.alsunna.org/islamicstudies.htm
العقيدة
العقيدة
اعلم أخي المسلم أن أعلى الواجبات وأفضلها عند الله تعالى الإيمان بالله ورسوله قال رسول الله صلَّى الله عليه وسلَّم : " أفضل الأعمال إيمان بالله ورسوله " رواه البخاري . والإيمان شرط لقبول الأعمال الصالحة ، فمن لم يؤمن بالله ورسوله فلا ثواب له أبداً في الآخرة قال الله تعالى : { مثل الذين كفروا بربهم أعمالهم كرماد اشتدت به الريح في يوم عاصف } سورة إبراهيم .
وعلم التوحيد له شرف على غيره من العلوم لكونه متعلقاً بأشرف المعلومات ، وشرف العلم بشرف المعلوم ، فلما كان علم التوحيد يفيد معرفة الله على ما يليق به ، ومعرفة رسوله على ما يليق به ، وتنزيه الله عما لا يجوز عليه ، وتبرئة الأنبياء عما لا يليق بهم ، كان افضل من علم الأحكام . قال تعالى : { فاعلم أنه لا إله إلاّ الله واستغفر لذنبك } سورة محمد . وقال الإمام الأعظم، الإمام أبو حنيفة في كتابه الفقه الأبسط : " إعلم أن الفقه في الدين أفضل من الفقه في الأحكام "
وعقيدتنا ما قرره أهل السنة والجماعة مثل المجتهد الكبير الامام السبكي في طبقات الشافعية: "وها نحن نذكر عقيدة أهل السنة فنقول: عقيدتنا أن الله قديم أزليٌّ، لا يُشْبِهُ شيئا ولا يشبهه شىء، ليس له جهة ولا مكان، ولا يجري عليه وقتٌ ولا زمان، ولا يقال له أين ولا حيث، يُرَى لا عن مقابلة ولا على مقابلة، كان ولا مكان، كوَّن المكان، ودبَّرَ الزمان، وهو الآن على ما عليه كان، هذا مذهب أهل السنة، وعقيدة مشايخ الطريق رضي الله عنهم " ا.هـ.
وكذلك ما قاله الشيخ سليم البشري المصري (1335 هـ) شيخ الجامع الأزهر في فرقان القرءان (مطبوع مع كتاب الأسماء والصفات للبيهقي) وذلك صفحة/ 74 ما نصه: "إعلم أيدك الله بتوفيقه وسلك بنا وبك سواء طريقه، أن مذهب الفرقة الناجية وما عليه أجمع السنيون أن الله تعالى منزه عن مشابهة الحوادث مخالف لها في جميع سمات الحدوث، ومن ذلك تنزهه عن الجهة والمكان كما دلت على ذلك البراهين القطعية"ا.هـ
وما يقوله الحافظ البيهقي رحمه الله: "وفي الجملة يجب أن يُعلم أن استواء الله سبحانه وتعالى ليس باستواء اعتدال عن اعوجاج، ولا استقرار في مكان، ولا مماسة لشيء من خلقه، لكنه مستو على عرشه كما أخبر بلا كيف بلا أين، وأن إتيانه ليس بإتيان من مكان إلى مكان، وأن مجيئه ليس بحركة، وأن نزوله ليس بنقلة، وأن نفسه ليس بجسم، وأن وجهه ليس بصورة، وأن يده ليست بجارحة، وأن عينه ليست بحدقة وإنما هذه أوصاف جاء بها التوقيف فقلنا بها ونفينا عنها التكييف، فقد قال تعالى: ليس كمثله شىء ، وقال: ولم يكن له كفواً أحد، وقال: هل تعلم له سمياً ، انتهى من كتابه الاعتقاد والهداية. والله أعلم.
اعلم أخي المسلم أن أعلى الواجبات وأفضلها عند الله تعالى الإيمان بالله ورسوله قال رسول الله صلَّى الله عليه وسلَّم : " أفضل الأعمال إيمان بالله ورسوله " رواه البخاري . والإيمان شرط لقبول الأعمال الصالحة ، فمن لم يؤمن بالله ورسوله فلا ثواب له أبداً في الآخرة قال الله تعالى : { مثل الذين كفروا بربهم أعمالهم كرماد اشتدت به الريح في يوم عاصف } سورة إبراهيم .
وعلم التوحيد له شرف على غيره من العلوم لكونه متعلقاً بأشرف المعلومات ، وشرف العلم بشرف المعلوم ، فلما كان علم التوحيد يفيد معرفة الله على ما يليق به ، ومعرفة رسوله على ما يليق به ، وتنزيه الله عما لا يجوز عليه ، وتبرئة الأنبياء عما لا يليق بهم ، كان افضل من علم الأحكام . قال تعالى : { فاعلم أنه لا إله إلاّ الله واستغفر لذنبك } سورة محمد . وقال الإمام الأعظم، الإمام أبو حنيفة في كتابه الفقه الأبسط : " إعلم أن الفقه في الدين أفضل من الفقه في الأحكام "
وعقيدتنا ما قرره أهل السنة والجماعة مثل المجتهد الكبير الامام السبكي في طبقات الشافعية: "وها نحن نذكر عقيدة أهل السنة فنقول: عقيدتنا أن الله قديم أزليٌّ، لا يُشْبِهُ شيئا ولا يشبهه شىء، ليس له جهة ولا مكان، ولا يجري عليه وقتٌ ولا زمان، ولا يقال له أين ولا حيث، يُرَى لا عن مقابلة ولا على مقابلة، كان ولا مكان، كوَّن المكان، ودبَّرَ الزمان، وهو الآن على ما عليه كان، هذا مذهب أهل السنة، وعقيدة مشايخ الطريق رضي الله عنهم " ا.هـ.
وكذلك ما قاله الشيخ سليم البشري المصري (1335 هـ) شيخ الجامع الأزهر في فرقان القرءان (مطبوع مع كتاب الأسماء والصفات للبيهقي) وذلك صفحة/ 74 ما نصه: "إعلم أيدك الله بتوفيقه وسلك بنا وبك سواء طريقه، أن مذهب الفرقة الناجية وما عليه أجمع السنيون أن الله تعالى منزه عن مشابهة الحوادث مخالف لها في جميع سمات الحدوث، ومن ذلك تنزهه عن الجهة والمكان كما دلت على ذلك البراهين القطعية"ا.هـ
وما يقوله الحافظ البيهقي رحمه الله: "وفي الجملة يجب أن يُعلم أن استواء الله سبحانه وتعالى ليس باستواء اعتدال عن اعوجاج، ولا استقرار في مكان، ولا مماسة لشيء من خلقه، لكنه مستو على عرشه كما أخبر بلا كيف بلا أين، وأن إتيانه ليس بإتيان من مكان إلى مكان، وأن مجيئه ليس بحركة، وأن نزوله ليس بنقلة، وأن نفسه ليس بجسم، وأن وجهه ليس بصورة، وأن يده ليست بجارحة، وأن عينه ليست بحدقة وإنما هذه أوصاف جاء بها التوقيف فقلنا بها ونفينا عنها التكييف، فقد قال تعالى: ليس كمثله شىء ، وقال: ولم يكن له كفواً أحد، وقال: هل تعلم له سمياً ، انتهى من كتابه الاعتقاد والهداية. والله أعلم.
This world has to have a creator.
This world has to have a creator. That creator is God (Allah). Can there be a book without a writer? A building without a builder?Thus this world has to have a creator, who is most powerful. Allah is the name of God in Arabic, which is the one who is attributed with Godhood alone, and has the power to create. God is the CREATOR. He is eternal, and everything else is created. God has no beginning, and no ending.
God exists without a place, He is not a body or form, he does not occupy a place or a direction.
Remember, to be a proper believer, you must believe that: God is eternal. He does not need anything. God does not resemble his creations in anyway. God (Allah) Exists, Not everywhere, nor on the throne, He exists without a place. God sent Muslim Prophets, like Adam, Moses, Abraham, Jesus and ending with Muhammad.
Embrace Islam by testifying that: "No one is God but Allah, Muhammad is the Prophet of Allah."
God exists without a place, He is not a body or form, he does not occupy a place or a direction.
Remember, to be a proper believer, you must believe that: God is eternal. He does not need anything. God does not resemble his creations in anyway. God (Allah) Exists, Not everywhere, nor on the throne, He exists without a place. God sent Muslim Prophets, like Adam, Moses, Abraham, Jesus and ending with Muhammad.
Embrace Islam by testifying that: "No one is God but Allah, Muhammad is the Prophet of Allah."
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