Aqeedah

Semester 2, Students Guild

`Umar b. al-Khattb, relates that he heard Allah's Messenger (peace be upon him) say: "Actions are but by intentions and every man will have only what he intended "

Contents
Aqeedah..........................................................................................................................1 ........................................................................................................................................1 Contents..........................................................................................................................2 The Four Principles of Shirks.........................................................................................3 About the Author....................................................................................................3 Lesson 1 Text.........................................................................................................3 The First Principle .................................................................................................6 The Second Principle..............................................................................................6 Revision Questions Lesson 1.................................................................................7 Lesson 2 Text.........................................................................................................7 The Third Principle................................................................................................7 The Fourth Principle.............................................................................................10 The Three Principles ...................................................................................................12 Introduction..........................................................................................................12 Text.......................................................................................................................12 FIRST PRINCIPLE..............................................................................................15 THE SECOND PRINCIPLE................................................................................19 THE THIRD PRINCIPLE....................................................................................24 A summary of the fundamentals of the Creed..............................................................29

The Four Principles of Shirks

About the Author
The author is Abu Husain Muhammad ibn Abdul Wahab ibn Sulaiman ibn Ali ibn Musharrif & he was born in 1115AH (1704AD) in Uyaynah. He grew up in a family of scholars his father, uncle and brother. He memorized the Quran before the age of 10. He started studying in his home town from his father and uncle. He travelled to Madinah and studied (and got ijaza) from Sh. Muhammad Hayat al-Sindhi (the great muhaddith of the time). He travelled to study in Basra as well under Abdullah ibn Salim al-Basri. He had many students; some of who were his own sons and close relatives. The Sheikh is most famous for his book Kitab al Tawheed. Other books include Usool al Thalatha (Three Principles) and Kashf al Shubahaat. The sheikh paid special attention to the works of Ibn Qayim, Ibn Kathir, Al Dhahabi and Ibn Taymiyah. He died 1206Ah 1792 at the age of 91. Qaidah (means the foundation/princple), the plural is Qawaida (principles). The book deals with two issues: o Knowing the importance of tawheed o Knowing the dangers of shirk and the forms of shirk at the time of the prophet (SAW).

Lesson 1 Text
In The Name Of Allaah The Most Beneficent The Most Merciful I ask Allaah, the Most Generous, the Lord of the Throne, to protect you in this world and the Hereafter, and to bless you wherever you are and to make you from those who are grateful when they are given, patient when they are tested and those who seek forgiveness when they sin. For verily, those are the three signs of happiness. The Sheikh starts with Bismillah hir Rahman Al Rahim. All Surahs start with this and the prophet (SAW) used to send letters to kings with this beginning. Its to seek Allahs barakah (blessing) on the work. Al Rahman is a general Mercy and Al Raheem is a specific Mercy for the believers.

The Sheikh starts with a dua for his student. Included is that Allah makes us from those who are grateful when given, patient when tested and repent after sinning as these are the true signs of happiness. There are 4 types of inclusions in du. 1) Oh Allah, forgive me. 2) Oh Allah, forgive us. 3) Oh Allah, forgive them and this is the type the sheikh has used. 4) Oh Allah, forgive me and them and this is the best as per the Quran and Sunnah. Being grateful can be by thanking Allah verbally. A better way is with obedience to Allah as Allah says in the verse:

Work you, O family of Dawud (David), with thanks!" 34:13

Also, the same is in the Hadith of Aisha (ra) where the prophet (SAW) said: Should I not be a grateful slave?1 The sheikh also stresses the importance of patience. The prophet (SAW) said
Verily when Allaah loves a people He tests them. So whoever is pleased then he has pleasure (from Allaah) and whoever is displeased has His displeasure. 2

The prophet (SAW) also said: Strange is the affair of the Mu'min (the believer),
verily all his affairs are good for him. If something pleasing befalls him he thanks (Allah) and it becomes better for him. And if something harmful befalls him he is patient (Saabir) and it becomes better for him. And this is only for the Mu'mmin." [Muslim]

Finally, they are repentant. Allah says in the Quran:

Say: O My slaves who have been prodigal to their own hurt! Despair not of the mercy of Allah, Who forgiveth all sins. Lo! He is the Forgiving, the Merciful. (39:53)

The prophet (SAW) also said Kul ibnu adam khatta, wa khairul khataeen al
tawaboon. Every son of Adam sins, and the best of those who sin are the ones who repent frequently.

Know, may Allaah guide you to obeying Him, that Haneefiyyah is the religion of Ibraaheem: It is that you worship Allaah making the religion purely for Him, as He said, "And I have not created the jinn and mankind except to worship Me (Alone). [adh-Dhaariyaat (51):56] Taah obey commands and refrain from prohibitions. We should be in Allahs taah. The Haneef is someone who turns to Allah and turns away from the falsehood that He prohibited. Allah says in the Quran:

1 2

Bukhari 21, Number 230 Reported by at-Tirmidhi (4/601), Ibn Maajah (4031) and Ahmad (5/428)

And they have been commanded no more than this: To worship Allah, offering Him sincere devotion, being true (in faith); (98:5)

The Jews and Christians were ordered to be from Hanif to worship God alone. We have been created to worship Allah alone. The word yabodoon in this verse, as explained by Ibn Abbas, means yuwahidoonani singling out for worship. Yabodoon in the verse ends with a kasra Yabodooni. Meaning, that worship is for Allah exclusively.

When you acknowledge that Allaah has created you for His worship, then know that worship is not regarded as such unless it is accompanied by tawheed, just as prayer is not regarded as prayer unless it is accompanied by purification (taharah). So when shirk enters into worship it corrupts it just like an impurity invalidates purification. The sheikh draws an analogy between tawheed & shirk and tahara and najasah. Ibaadah is futile unless its based on tawheed. Ibn Taymiyah defined Ibaadah as everything Allah loves whether actions or sayings, apparent or hidden. Two conditions for ibadah: 1) Ikhlaas 2) In accordance with Quran and Sunnah. Ibaadah has three pillars love, hope and fear. Ibn Qayyim uses the parable of a bird with two wings love being the head and hope and fear the two wings. Just like the salah is not accepted without purity, then ibaadah is not accepted without tawheed. Shirk means association or partnership. Associating partners with Allah in qualities that are unique to Him whether in Ruboobiya, Uloohiya or Asma was Sifaat.

So when you recognise that if shirk enters into worship, it corrupts it, negates all the actions and the one who does it is eternally in the Hell-Fire, then you will realise the most important matter obligatory upon you: recognition of this fact, in order that Allaah may save you from the abyss of committing shirk with Him, about which He, the Most High said, Verily, Allaah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases. [an-Nisaa (4):116] And this knowledge comprises of four principles which Allaah, the Most High, has mentioned in His Book. The sheikh stresses how important it is to know this knowledge as negligence may lead to shirk. Shabaka trap, net. If you know the four principles, you will not fall into this trap of shirk inshaAllah.

The First Principle

The first principle is that you know the kuffaar, whom the Messenger saws fought, used to affirm that Allaah, the Most High, was the Creator and the Disposer of all the affairs but that did not enter them into Islaam and the proof is His, the Most High's, saying, Say: Who provides for you from the sky and from the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs? They will say: "Allaah." Say: "Will you not then be afraid of Allaahs Punishment (for setting up rivals in worship with Allaah)?" [Yunus (10):31]. The first principle is to know that the disbelievers at the time of the prophet (SAW) believed in Allah in His Ruboobiyah. However, they directed acts of worship to others besides Allah failed in Uloohiya.

The Second Principle

The second principle: That they (the mushrikeen) say: We do not call upon and turn towards them except to seek nearness and intercession (with Allaah)". So the proof against seeking nearness (through awliyaa) is His, saying, And those who take awliyaa besides Him (say): "We worship them only that they may bring us near to Allaah." Verily, Allaah will judge between them concerning that wherein they differ. Truly, Allaah guides not him who is a liar, and a disbeliever. [az-Zumar (39):3] Following on from the first principle where the disbelievers do affirm the Ruboobiya of Allah, the question then is: Why do you then turn to others besides Him? Their response is as in the verse above to draw closer to Allah. This again affirms that they believe in Allah but believe they need to seek shafaah to get to Him. Its a perverted belief in Allah. In the verse, Allah calls this action disbelief and a lie. Allah says in a famous verse:

And when My servants ask you, [O Muhammad], concerning Me - indeed I am near. (2:186)

We know from this that Allah is directly approachable by every servant of His.

And the proof against intercession (through awliyaa) is His, the Most Highs,

saying, And they worship besides Allaah things that hurt them not, nor profit them, and they say: "These are our intercessors with Allaah." [Yunus (10):18] And intercession is of two types: The prohibited intercession and the affirmed intercession. The prohibited intercession is that which is sought from other than Allaah concerning that which only Allaah is able to do. And the proof is His, the Most Highs, saying, O you who believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the Dhaalimun (wrongdoers, etc.). [al-Baqarah (2):254] And the affirmed intercession is that which is sought from Allaah while the intercessor is honoured with the intercession and the one interceded for is someone whose deeds and speech are pleasing to Allaah, after He gives permission, as He, the Most High, said, Who is he that can intercede with Him except with His Permission? [al-Baqarah(2):255]. There are two types of shafa, shafa manfiyya & shaf musbatha. The proof for the both types of shafa are in the verses above. An example of shaf manfiyya is going to a sheikh to ask for a baby only Allah has the ability to do this. Shaf musbatha is sought from Allah alone ultimately. An example of shafa musbatha going to another human being to do tazkiya for you or to go to a person for assistance for a job. The intercessor and the one interceded for have to be practicing muslims and Allah is pleased with them and only with Allahs permission as per the part of the verse in ayatul Kursi.

Revision Questions Lesson 1

1) The sheikh gives an analogy between tawheed and shirk, what is it? 2) Name the two types of shafa , with proofs for each? 3) What is the proof that Allah does not forgive shirk?

Lesson 2 Text The Third Principle

The third principle is that the Prophet (may Allaah's peace and blessings be upon him) encountered people differing in their worship. Amongst them were people who worshipped the angels, some who worshiped the prophets and the

righteous men and others who worshipped stones, trees, the sun and the moon. The Messenger of Allaah (may Allaah's peace and blessings be upon him) fought them and did not differentiate between them. The proof is the saying of Allaah the Most High, And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allaah) and all the deen is for Allaah (Alone). [al-Baqarah (2):193] The Prophet (SAW) was sent to a people with different objects of worship. He was sent to everybody, not a particular tribe or nation:

Say (O Muhammad): "O mankind! Verily, I am sent to you all as the Messenger of Allah

This is a unique quality of the Prophet (SAW). Other prophets were sent to their own people and tribes, whereas Muhmammad (SAW)s dawah was for all humankind and jinn. This is a refutation to the false allegation that the Prophet (SAW) was sent for the Quraysh alone. The sheikh mentions that the Prophet (SAW) did not differentiate between those committing shirk and fought them all. This is a refutation for the graveworshippers who claim that he came only to stop idol worship. In the verse, Fitnah means shirk as explained by Ibn Abbas. So it can be understood as, And fight them until there is no more shirk.

And the proof that sun and the moon (are worshipped) is the saying of the Most High, And from among His signs are the night and the day, and the sun and the moon. Do not prostrate to the sun or the moon. [Fussilat (41):37] The sheikh is demonstrating that there were people who worshipped other than Allah, such as the sun and the moon. One of the reasons for us not praying at the prohibited times is because we stay away from worshipping the rising or setting of the moon as this is the time that those who worship the sun pray.

And the proof that the angels (are worshipped) is the saying of the Most High, Nor would he order you to take angels and Prophets for lords (gods). [aleImraan (3):80] And the proof that the prophets (are worshipped) is the saying of the Most High:

And when Allaah will say (on the Day of Resurrection) O Iesa ibn Maryam did you say unto men, Worship me and my mother as two gods besides Allaah. He will say, Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing You would surely have known it. You know what is in my inner-self though I do not know what is in Yours, truly You are the All-Knower of all that is hidden. [al- Maaidah (5):116] The proof of a people worshipping the angels is in the verse above. The people believed that they had special powers and were worthy of being deified. Similarly, some people such as Christians worshipped Jesus. This verse is a very simple way to do dawah to Christians. The challenge for Christians is to produce a verse where Jesus explicitly orders the people to worship him. Jesus would completely disassociate himself from the people glorifying him as a deity. Rather, all Messengers were sent with the same message, which was:

And We certainly sent into every nation a messenger, [saying], "Worship Allah and avoid Taghut." (7:158)

In a hadith, the Prophet (SAW) described the prophets as brothers with the same dawah but the sharih is different.3

And the proof that the righteous (are worshipped) is the saying of the Most High, Those whom they call upon desire (for themselves) means of access to their Lord (Allaah), as to which of them should be the nearest and they hope for His Mercy and fear His Torment. [al-Israa (17):57] The sheikh uses the verse above to prove that the pious were worshipped. Many of the muffasireen explain that Allah is speaking about the Jinn. Some of the people use to call out to the Jinn despite the Jinn having accepted Islam. The Jinn themselves were trying to come close to Islam after Allah guided them.

And the proof that stones and trees (are worshipped) is His, the Most Highs, saying, Have you considered al-Laat and al-Uzza. And Manaat, the other third? [an-Najm (53):19-20]

Narrated Abu Huraira: Allah's Apostle said: "Both in this world and in the hereafter, I am the nearest of all people to Jesus, the son of Mary. The prophets are paternal brothers; their mothers are different, but their religion is one." Sahih Al Bukhari Vol 4 p.432

And the hadeeth of Abu Waaqid al-Laythee (may Allaah be pleased with him) who said: We departed with the Prophet (may Allaah's peace and blessings be upon him) to Hunain and we had recently left kufr. The mushrikeen used to have a tree which they used to devote themselves to and hang their weapons upon, they used to call it Dhaat Anwaat. We passed by a tree and said, O Messenger of Allaah, appoint for us a Dhaat Anwaat like they have a Dhaat Anwaat. He said, Allaahu Akbar, Allaahu Akbar, Allaahu Akbar! By the One in whose Hand is my soul, these are the ways. The like of what you have said is what Bani Israaeel said to Musaa, Make for us a god as they have gods. He said, Verily you are an ignorant people. [al- Araaf (7):138] [Reported by at-Tirmidhi (2180) who said the hadeeth is Hasan Saheeh, and Ahmad (5/218), Ibn Abi Aasim in As-Sunnah (76), Ibn Hibbaan in his Saheeh (6702) and it was authenticated by Ibn Hajar in al-Isaabah (4/216).] Al-Laat, al-Uzza and Manaat were the most common idols that were worshipped at the time of the Prophet (SAW). Even at the time of the sheikh, the muslims used to go to a tree called alFahl to seek blessings. Women would go to become pregnant. This was one of the driving forces behind the sheikhs dawah to call people back to pure tawheed. The hadith of Abu Waaqid is also proof that there were other objects of worship. The new companions who did not have pure tawheed settled in their heart had asked for a tree like Dhaat Anwaat for them to hang weapons on for blessing. One of the benefits from the hadith is that these companions had just accepted Islam but were already going to the battlefield with the Prophet (SAW).

The Fourth Principle

The fourth principle is that the mushrikeen of our time are worse in their shirk than the mushrikeen who came before. This is because those who came before committed shirk during times of ease and made their worship purely for Allaah during times of difficulty. However, the shirk of the mushrikeen of our time is continuous, during times of ease and difficulty. The proof is His, the Most Highs, saying, And when they embark on a ship they invoke Allaah making their faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worship to others. [al-Ankaboot (29):65]. The sheikh mentions in the fourth principle that the kuffar are worse in their shirk than they were at the time of the Prophet (SAW). This is because when they would be on a ship (with high waves) or desperately needed Allah, they would call out to Him, but at times of ease would commit shirk. The verse does not mention that the people on the ship were in trouble, but this is understood from other verses from the Quran.

Theres a narration about Ikrimah who was a bitter enemy of Islam and experienced a similar situation. He came to the Prophet (SAW) and accepted Islam. In contrast, the kuffar today commit shirk at times of ease and at times of need going to the graves for cure, for pregnancy etc. It is important to study this field because many muslims are nullifying their tawheed with acts of shirk calling out to saints etc. The sheikh concludes by saying Wallahu Alam. This is the correct method for the student of knowledge and lim to humble ourselves before Allah, the Knower of all things.

The Three Principles

Introduction
This book deals with the 3 questions everyone will be asked in the grave Who is your lord? What is your deen? Who is your prophet? The book focuses on these three fundamental principles.

Text
In the name of Allaah, the Most-Merciful, the Bestower of Mercy.

The sheikh starts with the basmalah. Imam Qurtubi in his tafseer of the basmalah mentions 27 maslah. A muslim begins many actions with the basmalah eating, slaughtering & sex.

Know, may Allaah have mercy upon you, that it is obligatory upon you to have knowledge of four matters:
1. Knowledge (al-'Ilm), which is knowledge and awareness of Allaah, and knowledge of His Prophet, and knowledge of the religion of Islaam with the proofs. Action upon that. Calling to that. Patiently persevering and bearing any harm encountered upon that way.

2. 3. 4.

The sheikh stresses (Ilam) that it is compulsory (wajib) to know the four matters listed. Firstly, everyone has to have knowledge of Allah and His Prophet. The only thing Allah ordered the Prophet (SAW) to increase in is knowledge. The Prophet (SAW) also said that whoever Allah wishes good for, He increases Him in knowledge. The sheikh also mentions that one has to have proofs (daleel) for beliefs. The sheikh then mentions that we need to act upon on our knowledge. The person who does not act upon the knowledge will be amongst the first to be dragged into the Hell fire. The sheikh mentions that we must call on the truth give dawah. Note that the sheikh mentions acting and calling upon the truth sequentially.

Our dawah has much greater effect when we practise what we preach. The fourth matter is to have patience since one will be tested with harm when following the truth. The Prophets were tested the most and then those who are closest to them in following the truth.

The proof is the saying of Allaaah, the Most High:

"By time, mankind is in loss, except those who believe and worship Allaah alone, and do righteous good deeds, performing that which is obligatory upon them and avoiding that which they are forbidden, and enjoin one another with patient perseverance upon obedience to Allaah and in facing harm and trials." [Soorah al-'Asr (103)]

Ash-Shaafi'ee, may Allaah, the Most High, have mercy upon him said:
"If Allaah had sent down to His creation no other proof besides this Soorah, it would have been sufficient for them."

The sheikh then mentions the daleel and his arguments are always closely attached to proofs from Quran and Sunnah. Imam Shafis statement does not mean that this verse is sufficient for all matters of deen but to the importance of the four matters discussed since these form the core of the religion.

Al-Bukhaaree may Allaah have mercy upon him, said:

"Chapter: Knowledge precedes speech and action" and the proof is the saying of Allaah, the Most High: "Know that none has the right to be worshipped except Allaah, and ask forgiveness of your Lord for your sins." [Soorah Muhammad (47):19]

So He began by mentioning knowledge before speech or action.

Imam Bukhari says that knowledge is a prerequisite to action.

Know, may Allaah have mercy upon you, that it is obligatory on every Muslim, male and female, to learn and act upon the following three matters:

THE FIRST: That Allaah created us and provided sustenance for us, and He did not leave us without a purpose rather He sent Messengers to us. Whoever obeys him will enter Paradise, and whoever rejects and disobeys him will enter the Fire, and the proof is the Saying of the Most High:
"We sent a Messenger to you, O people, as a witness in favour of you or against you on the Day of Resurrection, just as We sent a Messenger to the Pharaoh. But the Pharaoh denied and rejected the Messenger, so We seized him with a severe punishment." [Soorah al-Muzzammil (73):15-16]

The sheikh makes a dua for the student again before making a point. He clarifies that what follows applies equally to both males and females. In general, theres no difference between the genders as far as rulings are concerned unless otherwise specified. Allah created us for a purpose to worship Him alone. We are in need of His worship, He is in no need for ours. The Prophet (SAW) said everyone from his ummah will enter jannah, except those who refuse those who do not follow his sunnah/order. The verse proves that a messenger was sent to us as He sent messengers before us. Those who rejected the messengers were punished in this life and the punishment on the day of judgment will be much worse.

THE SECOND: Allaah is not pleased that anyone should be made a sharer in worship along with Him, neither any angel brought near, nor any prophet sent as a messenger, and the proof is the Saying of Allaah, the Most High,
"And the places of worship are for Allaah alone, so do not invoke anyone along with Allaah." [Soorah al-Jinn (72):18]

Allah hates shirk and sent prophets to guide us away from it. Do not invoke anyone = nakira the prohibition is general to include all types of shirk.

THE THIRD: That whoever is obedient to the Messenger and singles out Allaah with all worship, upon tawheed, then it is not permissible for him to have friendship and alliance with those who oppose Allaah and His Messenger, even if they are those most closely related to him, and the proof is the Saying of Allaah, the Most High:
You will not find a people who believe in Allaah and the Last Day loving those who oppose Allaah and His Messenger; even if they are their fathers, or their sons, or their brothers, or their kinsfolk. Rather Allaah has decreed true

Faith for their hearts, and strengthened them with proof, light and guidance from Him; and He will enter them into the gardens of Paradise beneath whose trees rivers flow, and they will dwell therein forever. Allaah is pleased with them and they with Him. They are the Party of Allaah. Indeed the party of Allaah are the successful." [Soorah alMujaadilah (58):22]

Mudhaharatul mushrikeen al-muslimeen we should be wary of helping disbelievers over the muslims. This can take one out of the fold of islam. An example is the sahaba fighting their own family in the battle of Badr. They had wala for the muslims and bara for the disbelievers.

Know, may Allaah direct you to obedience to Him, that the true and straight Religion, the way of Ibraaheem is that you worship Allaah alone making the Religion purely and solely for Him. This is what Allaah commanded all of the

people with, and it was for this that He created them. Allaah, the Most High, says:
"I did not create jinn and mankind except that they should worship Me." [Soorah adh-Dhaariyaat (51):56]

And the meaning of worship ('ibaadah) here is to single Allaah out with all worship (tawheed). And the greatest of all that Allaah has commanded is tawheed which is to single out Allaah with all worship. The most serious thing that He forbade is shirk, which is to invoke others besides Him, along with Him. The proof is His Saying, the Most High:
"Worship Allaah alone, making all worship purely for Him, and do not associate anything in worship along with Him." [Soorah an-Nisaa (4):36]

So if it said to you, "What are the three principles which a person must know?" then say, "The servants knowledge of His Lord and His Religion (Deen), and his Prophet Muhammad (sal-Allaahu 'alayhe wa sallam).

This is the core of the book to know of Allah, the deen and Muhammad (SAW).

FIRST PRINCIPLE
So if it is said to you: 'Who is your Lord?' Then say: 'My Lord is Allaah, who has nurtured me and all of creation with His favours and blessings, He is the one whom I worship, and there is no other whom I worship besides Him.' The proof is the Saying of Allaah, the Most High:
"All praise is for Allaah, the Lord of all creation." [Soorah al-Faatihah (1):1]

Everything besides Allaah is a created being and I am one of the creation. So if it is said to you: 'How did you arrive at this knowledge of your Lord?' Then say: 'Through His signs and those things which he has created; and from his signs are the night and the day, the sun and the moon; and from that which He has created are the seven heavens, and the seven earths, and all those from within them, and whatever is between them.' The proof is the Saying of Allaah, the Most High:
"And from His signs are the night and the day, and the sun and the moon. Do not prostrate to the sun, nor the moon, but prostrate to Allaah who created them, if you truly worship Him." [Soorah Fussilat (41):37]

And His, the Most High's Saying:

"Your Lord is Allaah who created the heavens and the earth in six days, then ascended upon the Throne. He causes the night to cover the day which follows with haste; and the sun, the moon and the stars are sub-servient and subject to His command. Certainly creation and commandment are His alone. Exalted is Allaah the Lord of all creation." [Soorah al-A'raaf (7):54]

The Lord is the one who is worshipped, and the proof is the Saying of Allaah, the Most High,
"O mankind, single out your Lord with all worship; He who created you and all those who came before you, so that you may be of those who seek to avoid Allaah's anger and punishment, those whom Allaah is pleased with. He who has made the earth a resting place for you and has made the sky a canopy, and sent down rain from the sky, and brought out with it crops and fruits from the earth as provision for you. So do not set up rivals with Allaah in your worship whilst you know that you have no Lord besides Him." [Soorah al-Baqarah (2):21-22]

Ibn Katheer, rahimahullaah, said:

"The creator of these things is the One Who deserves to be worshipped."

All the types of worship which Allaah commanded - like Islaam (submission and obedience to Allaah), eemaan (true Faith comprising belief of the heart, speech of the tongue and action of the limbs), and ihsaan (perfection of worship), and from that is invocation/supplication (du'aa), reverential fear (khawf), hope and longing (rajaa), trust and reliance (tawakkul), fervent desire (radhbah), dread (rahbah), reverence and humility (khushoo'), awe (khashyah), turning repentantly (inaabah), appealing for aid and assistance (isti'aanah), seeking refuge (isti'aadhah), seeking deliverance and rescue (istighaathah), sacrificing (dhabh), vows (nadhr) and the rest of the types of worship commanded by Allaah, all of them are to be done exclusively for Allaah, the Most High. The proof for this is the Saying of Him, the Most High:
"And the places of Prayer are for Allaah alone, so do not invoke anyone along with Allaah." [Soorah al-Jinn (72):18]

Anyone who directs any part of that to anything besides Allaah, then he is a mushrik (associationist), an unbeliever (kaafir), and the proof is the Saying of Him, the Most High,
"And whoever worships along with Allaah any other object of worship has no proof for that; his reckoning will be with his Lord. Indeed the unbelievers will never prosper." [Soorah al-Mu'minoon (23):117]

In the hadeeth there occurs:

"Invocation is the core of worship."

The hadith here uses the word mukh, however, this is not an authentic narration. The authentic narration states that Dua is worship.

And the evidence for this is the Saying of Allaah, the Most High:
"Your Lord says: O people, invoke Me and supplicate to Me making your worship sincerely for Me alone, and I will answer you, and pardon you and have mercy upon you. Indeed those who disdain to worship Me alone will enter Hell-Fire in disgrace." [Soorah Ghaafir (40):60]

Here, Allah equates dua and worship. It is the essence of worship.

The evidence for reverential fear (khawf) is the Saying of Allaah, the Most High:
"So do not fear them, but fear Me and beware of disobeying Me, if you are truly Believers." [Soorah Aal-'Imraan (3):175]

The fear mentioned here is reverential fear like picking fruit after Asr for bad omens. Good and harm come from Allah. We should bring up our children without resorting to creating false fears such as the boogeyman. We should teach them to fear Allah alone. We should also be mindful of telling them to be on good behaviour because neighbours or other relatives will see them. Rather, we should teach them that Allah is always watching them. The verse refers to an army approaching. Allah says not to fear them but to Fear Him as this type of fear belongs to Him alone.

The evidence for hope and longing (ar-rajaa) is the Saying of Allaah the Most High:
"So whoever hopes to see his Lord and be rewarded by Him, then let him make his worship correct and purely and sincerely for Him; and let him not make any share of it for anyone other than Him." [Soorah al-Kahf (18):110]

If one hopes to receive reward from good actions and meet Allah, then that action must be done correctly and seeking reward from Allah.

The evidence for trust and reliance (at-tawakkul) is the Saying of Allaah, the Most High,
"And place your reliance and trust in Allaah if you are true Believers." [Soorah alMaa'idah (5):23]

And He said:
"And whoever places his reliance and trust in Allaah then He will suffice him." [Soorah at-Talaaq (65):3]

The first verse is more relevant for our discussion. It shows that reliance and trust are a part of emaan.

The evidence for the fervent desire (ar-raghbah), dread (ar-rahbah) and reverence and humility (al-khushoo') is the Saying of Allaah, the Most High:
"They used to hasten to acts of devotion and obedience to Allaah, and they used to worship Allaah upon love and desire, and upon fear, and were reverent and humble before Allaah." [Soorah al-Anbiyaa' (21):90]

Worshipping Allah with love, desire, fear, reverence and humility are all acts of ibaadah. We should worship Allah as if we see Him, if not, then know that He sees you.

The evidence for awe/dread (al-khashyah) is the Saying of Allaah, the Most High:
"So do not have awe of them, but have awe of Me." [Soorah al-Baqarah (2):150]

Allah reminds us to have awe of Him and not of the army. Have awe of the one who has reminded us of His reward and punishment.

The evidence for turning repentantly (al-inaabah) is the Saying of Allaah, the Most High:
"So turn, O you people, repentantly and obediently to your Lord, and submit obediently to Him." [Soorah az-Zumar (39):54]

Allah orders us to turn to Him and repent to Him.

The evidence for appealing for aid and assistance (al-isti'aanah) is the Saying of Allaah, the Most High:
"O Allaah, You alone we worship, and to You alone we appeal for aid." [Soorah alFaatihah (1):5]

And in the hadeeth there occurs:

"If you seek help, then seek the help of Allaah." [Reported by at-Tirmidhee and declared Saheeh by Shaykh al-Albaanee in al-Mishkaat (no. 5302)]

We should always ask Allah for help. This does not mean we cannot ask others for help as the prophet (SAW) said that Allah continues to assist the servant as long as he is assisting others. The help/aid here means aid that is in Allahs control alone. Those things that only Allah can help one in. This would be shirk. The prophet (SAW) ordered Ibn Abbas If you seek help, seek the help of Allah.

The evidence for seeking refuge (al-isti'aadhah) is the Saying of Allaah, the Most High:
"Say: I seek refuge with the Lord of the dawn." [Soorah al-Falaq (113):1]

And:

"Say: I seek refuge with the Lord of mankind." [Soorah an-Naas (114):1]

Seek refuge in Allah alone, not the pious or the jinn.

The evidence for seeking deliverance and rescue (al-istighaathah) is the Saying of Allaah, the Most High:
"When you sought aid and deliverance of your Lord and He responded to you." [Soorah al-Anfaal (8):9]

More evidence that we need to turn to Allah alone for assistance.

The evidence for sacrificing (adh-Dhabh) is the Saying of Allaah, the Most High:
"Say (O Muhammad sal-Allaahu 'alayhe wa sallam): Indeed my Prayer, my sacrifice, my living, and my dying are all purely and solely for Allaah, Lord of all creation. There is no share of any of that for other than him." [Soorah al-An'aam (6):162-163]

Also the Prophet (sal-Allaahu 'alayhe wa sallam) said:

"Allaah has cursed anyone who sacrifices for other than Allaah." [Reported by Muslim (Eng. transl. 3/1093-1094/no. 4876)]

We should not slaughter (at Hajj or Aqeeqah etc.) for anyone or anything other than Allah. Similarly, everything else should be for Allah alone.

The evidence for vows (an-nadhr) is the Saying of Allaah, the Most High:
"They fulfil their vows and they fear a day whose evil is widespread." [Soorah alInsaan (76):7]

The believers fulfill their vows.

THE SECOND PRINCIPLE

Knowledge of the Religion (Deen) of Islaam with the proofs. It is to submit to Allaah with tawheed, and to yield obediently to Him, and to free and disassociate oneself from shirk and its people.

The sheikh defines Islam as above.

And it is of three levels: Islaam (submission and obedience to Allaah), eemaan (true faith comprising belief in the heart, speech of the tongue and action of the limbs), and ihsaan (perfection of worship). Each level has its pillars.

THE FIRST LEVEL

The pillars of Islaam are five: The testification that none has the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allaah; to establish the Prayer; to pay the zakaat; to fast Ramadaan; and to make hajj to the sacred House of Allaah. So the proof for the testification (shahaadah) is the Saying of Allaah, the Most High,
"Allaah bears witness that none has the right to be worshpped but Him; and likewise the angels and the people of knowledge bear witness: He Who maintains justice, none has the right to be worshipped but Him, the All-Mighty, the AllWise." [Soorah Aal-'Imraan (3):18]

Allah mentions the people of knowledge right after Himself and the angels. To have true knowledge is to have tawheed.

Its meaning is that none has the right to be worshipped except Allaah: "laa ilaaha" (Nothing has the right to be worshipped besides Allaah), and "illallaah" (except Allaah) affirms worship for Allaah alone, and that there is to be no one given any share of His Dominion and Sovereignty. The explanation which will make it clear is the Saying of Allaah, the Most High,
"And remember when Ibraaheem said to his father and his people: 'I am totally free from everything that you worship except for the one who created me. He will guide me upon the true Religion and the way of right-guidance.' And Allaah made this saying, that none has the right to be worshipped except Allaah, to persist amongst Ibraaheem's progeny, so that they might remember and return to obedience to their Lord, and to worshipping Him alone, and repent from their unbelief and their sins." [Soorah az-Zukhruf (43):26-28]

And His Saying:

"Say: O People of the Book, come to a word of justice between us, that we will single Allaah out with all worship and will not worship anything besides Him, and will disassociate ourselves from everything that is worshipped besides Him. Nor will we take one another as Lords besides Allaah by obeying one another in that which involves disobedience to Allaah. So if they turn away, then say: 'Bear witness that we are Muslims, submitting to Allaah and making our worship purely and sincerely for Him, and not worshipped anything else besides Him.'" [Soorah Aal-'Imraan (3):64]

Ibrahim is known as Abul Anmbiya Father of the Prophets. Jews and Christians came from Isaac and the prophet Muhammad (SAW) from Ismail. Word of justice means tawheed.

The proof for the testification that Muhammad is the Messenger of Allaah, is the Saying of Allaah, the Most High,
"There has indeed come to you Allaah's Messenger, from amongst yourselves and known to you. It grieves him that you should suffer. He is eager and anxious for the guidance of those of you who are astray, and that they should repent and return to the truth, and he is full of compassion and mercy for the Believers." [Soorah at-Tawbah (9):128]

The meaning of the testification that Muhammad is the Messenger of Allaah is: to obey him in whatever he commands; to believe and testify to the truth of everything he informs of; to avoid whatever he forbade and prohibited; and that you worship Allaah only with that which he prescribed.

This verse shows us that we need to testify to the Prophet Muhammad (SAW).

The evidence for the Prayer (as-salaat) and the zakaat, and the explanation of tawheed is the Saying of Allaah, the Most High,
"And they were not commanded except that they should worship Allaah alone, making their worship and obedience purely for Him, upon the true Religion and free from shirk; and that they should establish the prayer, and pay the zakaat and that is the straight and true religion." [Soorah al-Bayyinah (98):5]

The evidence for Fasting (siyaam is the Saying of Allaah, the Most High,
"O you who believe Fasting is prescribed as an obligation for you as it was prescribed as an obligation to those who came before you, so that you may attain taqwaa (obedience to Allaah and avoidance of whatever He has forbidden)." [Soorah al-Baqarah (2):183]

The evidence for hajj is the Saying of Allaah, the Most High,
"And hajj to Allaah's sacred House is an obligation upon those who are able to perform it; and whoever refuses and rejects the obligation of hajj to Allaah's House, then Allaah has no need of him or of any of the creation." [Soorah Aal-'Imraan (3):97]

The verses above are proofs for each of the pillars of islam. Allah does not need our worship, We are in need of the worship.

The Second Level

Eemaan - and it has seventy and odd branches, the highest of them is the saying that 'none has the right to be worshipped except Allaah' (laa ilaaha illallaah), the lowest of them is removal of that which is harmful from the path, and a sense of shame (al-hayaa) is a branch of eemaan.

The sheikh has chosen to go with the narration from Sahih Muslim which mentions 70 and odd branches. The narration in Bukhari says 60 and odd branches.

Imam Bayhaqi tried compiling all the branches of iman in his book Shubul Imaan. Iman linguistically means al-tasdeequ. Highest form of iman is the kalimah which is tawheed.

Its pillars are six: to truly believe in Allaah; His Angels; His Books; His Messengers; the Last Day; and that you truly believe in pre-decree (al-qadar) its good and evil.

The pillars of iman are 6. There are four books mentioned by name in the Quran torah, zabur, injeel and Quran. He also sent smaller books/tablets like suhuful Ibrahim. The 6th pillar of iman is the belief in Qadr. The prophet (SAW) mentions this pillar in particular, saying and believe in Qadr, reaffirming its importance.

The proof for these six pillars is the Saying of Allaah, the Most High,
"It is not righteousness that you turn your faces to the east or the west, but rather righteousness is the righteousness of those who truly believe in Allaah, and the Last Day, and the Angels, and the Books, and the Prophets." [Soorah alBaqarah (2):177]

The verse mentions 5 of the 6 pillars.

The proof for pre-decree is the Saying of Allaah, the Most High,
"We have created all things in accordance with a pre-decreed measure." [Soorah al-Qamar (54):49]

The Third Level

Al-Ihsaan [lit. to do well or perfectly], it is a single pillar which is: that you worship Allaah as if you were seeing Him, and even though you do not see Him then He certainly sees you. The proof is the Saying of Allaah, the Most High,
"Allaah is with those who fear Him and keep away from what He has forbidden, and those who are people of ihsaan - those who do well in carrying out whatever He has obligated, taking care of His rights and being constant in obedience to Him, He aids, guides and assists them." [Soorah an-Nahl (16):128]

And His Saying,

"And place your reliance O Muhammad in the All-Mighty, the Bestower of Mercy. He Who sees you when you stand to pray, and sees your movements along with those who follow you in the Prayer - in your standing, bowing, prostration and sitting. Your Lord is the One who hears whatever you recite and mention in your Prayer; and Who knows whatever you and those following you do in your Prayer -

so recite the Qur'aan in it, and correctly perform it, since your Lord sees and hears you." [Soorah ash-Shooraa (26):217-220]

And His Saying,

"You are not involved in any matter; O Muhammad, nor do you recite the Book of Allaah, nor do you do any action - O people - whether it is good or evil, except that We are witnessing your deeds when you do them..." [ Soorah Yoonus (10):61]

Ihsan is the excellence of worship, perfecting worship. We should be aware that Allah always sees and has knowledge of what we do.

The proof from the sunnah is the well-known hadeeth of Jibraa'eel, reported from 'Umar, radi-Allaahu 'anhu, that he said,
"Whilst we were sitting in the presence of Allaah's Messenger (sal-Allaahu 'alayhe wa sallam) one day a man came to us having very white clothes and very black hair. No trace of having travelled was to be seen upon him, nor did any of us know him. So he came and sat down with the Prophet (sal-Allaahu 'alayhe wa sallam) and put his knees against his knees, and placed his palms upon his thighs and said: "O Muhammad, inform me about Islaam." So Allaah's Messenger (sal-Allaahu 'alayhe wa sallam) said: "Islaam is that you testify that none has the right to worshipped except Allaah, and that Muhammad is the Messenger of Allaah; establish the Prayer; pay the zakaat; fast Ramadaan; and perform pilgrimage (hajj) to the House if you are able to do so." He said: "You have spoken the truth." So we were amazed at him asking him a question and then saying that he had spoken the truth. He said: "Then inform me about eemaan." He said: "It is that you truly believe in Allaah, His Angels, His Books, His Messengers, the Last Day; and that you truly believe in pre-decree - its good and its bad." He said: "You have spoken the truth." He said: "Then inform me about al-ihsaan." He said: "It is that you worship Allaah as if you were seeing Him, and though you do not see Him then He certainly sees you." He said: "Then inform me of the (Last) Hour." He said: "The one who is asked about it knows no better than the one who is asking." He said: "Then inform me about its signs." He said: "That the slave-girl will give birth to her mistress; and that you will see the barefooted, unclothed and destitute shepherds competing in the building of tall buildings." He said: so he left, and we remained for some time, then he (sal-Allaahu 'alayhe wa sallam) asked: "O 'Umar, do you know who the questioner was?" I replied: "Allaah and His Messenger know best." He said: "That was Jibraa'eel, he came to you to teach you your Religion (Deen)."

There is an excellent book on this hadith He came to teach you your religion by Jamal Zarabozo. This is an important hadith because the prophet (SAW) said about this hadith that Jibreel came to teach you your religion. One of the benefits of having Jibreel come was that he was strange to the sahaba and showed no signs of travel, so they were curious to who this was and what he had to say. The prophet (SAW) mentions this pillar of Qadr in particular, saying wa an tumin, that is and believe in Qadr, reaffirming its importance. Only Allah knows when the Last Hour is, not even Jibreel the arch angel knows. Some of the signs of the Hour are disobedience of parents, competing to build tall buildings. The sahaba did not know who it was for a while in one narration, for two days.

THE THIRD PRINCIPLE

Knowledge of your Prophet Muhammad (sal-Allaahu 'alayhe wa sallam), and he was: Muhammad ibn 'Abdullaah ibn 'Abdul-Muttalib ibn Haashim; and Haashim was from (the tribe of) Quraysh; Quraysh were from the Arabs; and the Arabs have descended from Ismaa'eel, the son of Ibraaheem - the chosen beloved (khaleel) - may the most excellent blessings and peace be upon him and upon our Prophet.

The prophet (SAW) lineage from him to Adnan is undisputed. Disagreement comes from Adnan to Adam. This disagreement does not affect our aqeedah. The important thing to remember is that the Prophet (SAW) was from Haashim, who were from Quraish who were arab and the arabs descended from Ismael. Ismael wasnt an arab but married an arab and the arabs came from that and his only prophetic descendent was Muhammad (SAW). Ishaac had Yaqub, Yusuf, Musa and Haroon, Dawud and Isa.

He lived for sixty-three years: forty years before prophethood, and twenty-three years as a prophet and a messenger. He was sent as a prophet with 'iqra' [i.e. the beginning of Soorah al-'Alaq], and as a messenger with [Soorah] Muddaththir.

He was a prophet and messenger for 23 years.

His land was Makkah and he performed hijrah (prescribed migration) to alMadeenah. Allaah sent him to warn against shirk and to call to tawheed. The proof is the Saying of Allaah, the Most High,
"O you (Muhammad sal-Allaahu 'alayhe wa sallam) wrapped in garments! Arise and warn your people; and venerate and worship your Lord, and purify yourself, your garments and your deeds; and shun the idols; and do not give anything in order to receive something more in return; and patiently persevere for the sake of your Lord in the face of any harm you encounter." [Soorah al-Muddaththir (74):17]

The meaning of "Arise and warn your people" is that he was to warn against shirk and to call to tawheed. "Venerate and worship your Lord" means honour and venerate Him with tawheed. "Purify yourself, your garments, and your deeds" means purify your actions from any shirk. "Shun the idols", arrujz means the idols, and hajr of them means shunning them, and freeing and disassociating oneself from them and their people.

This is a proof that the main purpose for the prophet (SAW) was to call people away from shirk to tawheed.

He carried out this duty for ten years, calling to tawheed, and after ten years he was taken up through the heavens [i.e. the mi'raaj]; and the five Prayers were obligated upon him, and he prayed in Makkah for three years, and then he was commanded to perform hijrah (prescribed migration) to al-Madeenah.

Hijrah is migrating from the land of shirk to the land of Islaam. Hijrah from the land of shirk to the land of Islaam is an obligation upon this ummah and it continues until the Last Hour, and the proof is the Saying of Allaah, the Most High,
"As for those whose souls the angels take in a state of having earned Allaah's Anger; then the angels will say to them: 'In what condition were you regarding your Religion?' They will say: 'We were weakened by the great numbers and strength of the people of shirk in our land who prevented us from eemaan and from following the Messenger.' They will reply: 'Was not Allaah's earth spacious so that you could leave your land and homes where the people of shirk dominate and go to a land where you could worship Allaah alone and follow His Prophet?!' So these people will find their abode in Hell, and what an evil destination that is. Except for the weak ones from the men, women and children who were unable to migrate or find a way to do so. As for such, it may be that Allaah will pardon them, and Allaah is ever One who pardons and forgives the sins of His servants." [Soorah an-Nisaa' (4):97-99]

Also the Saying of Allaah, the Most High,

"O My servants who believe in Me and My Messenger Muhammad (sal-Allaahu 'alayhe wa sallam), indeed My earth is spacious, so flee away from whoever prevents you from obedience to Me, and make your worship and obedience purely and sincerely for Me, and do not obey anyone in disobedience to Me." [Soorah al-'Ankaboot (29):56]

Al-Baghawee, rahimahullaah, said:

"This Aayah was sent down with regard to the Muslims who were in Makkah who did not migrate; Allaah addressed them with the title of eemaan." [1]

The proof for the hijrah found in the sunnah is his (sal-Allaahu 'alayhe wa sallam) saying:
"Hijrah will not be discontinued until repentance is discontinued, and repentance will not be discontinued until the sun rises from its place of setting."

Hijrah will not come to an end until the day of Judgement.

So when he (sal-Allaahu 'alayhe wa sallam) settled in al-Madeenah he ordered the rest of the prescribed duties of Islaam, such as: the zakaat, the Prayer, the hajj, jihaad, the adhaan, and commanding good and forbidding evil, and the rest of the prescribed duties of Islaam. He spent ten years establishing that, after which he passed away, may Allaah extol and send blessings of peace upon him and his Religion remains, and this is his Religion: There is no good except that he guided this ummah to it, and no evil except that he warned them against it. So the good that he called them to was at-tawheed, and all that Allaah loves and is pleased with; and the evil that he warned against was ash-shirk and all that Allaah hates and rejects. Allaah sent him as a Messenger to all of the people, and Allaah made it obligatory upon all of the jinn and mankind to obey him. The proof is the Saying of Allaah, the Most High,
"Say, O Muhammad, to all of the people: 'I am the Messenger of Allaah to you all." [Soorah al-A'raaf (7):158]

The prophet (SAW) was sent to the Thaqalain jinn and mankind.

Through him Allaah completed the Religion, and the proof is the Saying of Allaah, the Most High,
"This day have I completed your Religion for you, and perfected My blessings upon you, and am pleased with Islaam as your Religion." [Soorah al-Maa'idah (5):3]

The proof that he (sal-Allaahu 'alayhe wa sallam) died is the Saying of Allaah, the Most High,
"O Muhammad (sal-Allaahu 'alayhe wa sallam), you will die soon, and your people - those who deny you and those who believe will die. Then on the Day of Resurrection you will all dispute before your Lord until everyone oppressed receives their rights from the oppressor; and Judgement is established between them in truth." [Soorah az-Zumar (39):30-31]

After death the people will be resurrected, and the proof is the Saying of Allaah, the Most High,
"From the earth We created you, O mankind, and to it We shall return you after death, and from it We shall raise you to life yet again." [Soorah Taa Haa (20):55]

Also the Saying of Allaah, the Most High,

"And Allaah created you from the dust of the earth, then He will cause you to return to being dust within the earth, then He will bring you forth and restore you to life." [Soorah Nooh (71):17-18]

After the Resurrection the people will be brought to account and will be rewarded or punished for their actions. The proof is the Saying of Allaah, the Most High,
"That He may requite those who did evil and disobeyed Him, and punish them in the Fire for what they did; and that He may reward those who did good and were obedient to Him, with what is best (Paradise). [Soorah an-Najm (53):3]

Futhermore, whoever denies the Resurrection is an unbeliever, and the proof is the Saying of Allaah, the Most High,
"The unbelievers claim that Allaah will not resurrect them after death. Say to them, O Muhammad, 'By my Lord you will certainly be resurrected from your graves, and then you will be informed of the deeds which you did in the world. That is easy for Allaah.'" [Soorah at-Taghaabun (64):7]

Allah refers to people who deny the resurrection as unbelievers.

Allaah sent all of the messengers as bringers of good tidings and as warners, and the proof is the Saying of Allaah, the Most High,
"Messengers who were sent with the good news of Allaah's reward for those who obey Allaah and believe in His messengers, and as warner's of Allaah's

punishment for those who disobey Allaah and disbelieve in His messenger: so that those who disbelieve in Allaah and worship others besides Him may have no excuse to avoid punishment after the sending of the messengers." [Soorah anNisaa' (4):165]

The first of them was Nooh, alayhis-salaam, and the last of them was Muhammad (sal-Allaahu 'alayhe wa sallam); and the proof that the first of them was Nooh, alayhis-salaam, is the Saying of Allaah, the Most High,
"We have sent you, O Muhammad, as a Messenger with Revelation, just as We sent Revelation to Nooh and the Messengers after him." [Soorah an-Nisaa' (4):163]

The difference between a prophet and messenger is that a prophet is one who has received revelation but has not been ordered to convey it. A messenger is he who has received it and has been ordered to convey it. Another definition is that the prophet is sent to people who agree and support him and a messenger is for people who disagree and fight the prophet. Shirk was introduced for the first time at the time of Nuh (as).

Allaah sent a Messenger to every nation, from Nooh until Muhammad, commanding them to worship Allaah alone, and forbidding them from the worship of at-taaghoot [i.e. everything that is worshipped besides Allaah], and the proof is the Saying of Allaah, the Most High,
"We sent a Messenger to every nation ordering them that they should worship Allaah alone, obey Him and make their worship purely for Him, and they should shun everything worshipped besides Allaah." [Soorah an-Nahl (16):36]

Allaah made it obligatory upon all of the servants to reject and disbelieve in attaaghoot, and to have eemaan in Allaah. Ibnul-Qayyim, rahimahullaah, said:
"At-taaghoot is anyone regarding whom the servant goes beyond the due bounds, whether it is someone worshipped, obeyed or followed."

The taaghoot are many, and their heads are five:

1. 2. 3. 4. Iblees - may Allaah's curse be upon him; whoever is worshipped and is pleased with that; whoever calls the people to the worship of himself; whoever claims to possess anything from the knowledge of the affairs of the hidden and unseen (al-Ghayb); and whoever judges by other than what Allaah sent down.

5.

The proof is the Saying of Allaah, the Most High,

"No one is to be compelled to enter the Religion, true guidance has been made clear and distinct from falsehood. So whoever rejects at-taaghoot (all that is worshipped besides Allaah) - and truly believes and worships Allaah alone, then

he has grasped the firmest handhold that will never break." [Soorah al-Baqarah (2):256]

Iblees is the leader of the taghoot. Firoun is an example of a taghoot. People who claim knowledge of unseen like fortune-tellers.

And this is the meaning of laa ilaaaha illallaah (None has the right to be worshipped except Allaah). And in the hadeeth:
"The head of the affair is al-Islaam, and its supporting pillar is the Prayer, and its highest part is jihaad in Allaah's cause.

And Allaah knows best, and may Allaah extol and send blessings of peace upon Muhammad, his true followers and his Companions.

A summary of the fundamentals of the Creed

The author, Shaykh Nasir ibn Abdul Kareem al-Aql is currently teaching at Islamic University in Riyadh. The sheikh is a specialist in the field of Aqeedah.

Introduction: `Aqidah Linguistically, the word `aqidah means, "to know, bind, fasten tightly, fortify, consolidate and cement." By convention, the word `aqidah means, "a firm, unwavering belief which is not open to any doubt with its beholder." Aqeedah comes from the word aqd to bind and fortify linguistically. The conventional or technical meaning of a firm wavering belief without doubt is not the Islamic definition. This is because the aqeedah could be aqeedah as-sahiha and aqeedah al-baatila (like Allah has a son).

The Islamic Creed (`Aqidah) The Islamic Creed therefore refers to a firm, unwavering faith (iman) in the following: (1) Allh, Most High, and what is due to Him from tauhid in one's belief and worship and obedience to Him. (2) His Angels, (3) His Scriptures, (4) His Messengers, (5) The Last Day, (6) Allh's Decree (qadr), (7) What is confirmed from the remaining matters of the Unseen and reports concerning the previous nations, (8) All absolute issues - whether pertaining to matters of knowledge or action. The Islamic definition of aqeedah is as above, to believe in all of the above. The scholar includes matters that pertain to belief and action. For instance, if a person does not believe that salah is a part of deen, it removes one from Islam.

The Salaf The Salaf are the initial era of the Muslim nation (ummah): the Companions of the Prophet, their Followers, and the scholars of guidance among the initial three chosen generations of this nation (ummah). The appellation "Salafi", in reference to them, is designated upon all those who follow them and traverse their path from the remaining eras of this nation. The prophet (SAW) said the best of my ummah are my generation, then the generation that follow them and then the generation that follow them. The prophet (SAW) did not specify whether they are best in knowledge or action or something else. Hence, we believe that they are the best in all matters. The word Salafi is used many scholars past like Al-Dariqutni and Ibn-Salah the famous muhaddith who was described as Salafi in his aqeedah, even though he followed the Shafi madhab in fiqh.

Ahl al-Sunnah wa al-Jama'ah Ahl al-Sunnah wa al-Jama'ah are all those who are upon that which the Prophet (peace be upon him) and his Companions were upon. It is important to be from amongst this group because the prophet (SAW) said there will be 73 sects and only one will be saved from the fire and those are what I and my companions are upon.

They are named "Ahl al-Sunnah" due to their adherence and following of the Sunnah of the Prophet (Peace be upon him). They are named the "Jama'ah" because they are those who have gathered upon the Truth and have not divided into sects in the religion among themselves; they have gathered around the lawful rulers and have not revolted against them; and they have followed that which the Salaf of this nation have unanimously agreed upon. As they alone in exclusion to all others are the followers of the Sunnah of the Messenger of Allh (peace be upon him), following his path, they are also known as "ahl al-Hadith", "ahl al-Athar" and "ahl al-Ittiba". * ["The people who follow the hadith", "The people who follow the narrated reports" and "the people who follow [the Prophet]"] They are in this world "the Victorious Group" and in the hereafter "the Saved Sect". Jamaah are a community that are gathered upon the truth and follow the Quran and sunnah.

Ahl-ul-Hadith has been used for centuries and referred to Imam Ahmed, Imam Bukhari, Imam Tirmidhi etc, because the scholars studied hadith and made it a part of their life. Hadith is everything attributed to the prophet (SAW) whether words, actions, approval and tacit approval. Some have added his character and his life after prophethood. The Victorious Group is the one who is always upon the haqq and aided by Allah. Imam Ahmed said the group means Ahl-ul-Hadith and if it is not them, then I dont know who they are. Taaiftul Mansoorah, Firqatun Naaji.

I. The Methodology Employed by Ahl al-Sunnah wa al-Jama'ah in the Acquisition and Derivation of Matters of Creed: (1) The source upon which the creed is based is restricted solely to the Book of Allh (the Qur'n), the authentic Sunnah of the Messenger of Allh (peace be upon him), and the consensus (ijma') of the righteous salaf. The sheikh identifies what the sources of creed are and how to arrive to the creed using those sources. The sources are the Quran, the authentic Sunnah (as that is the only hadith accepted in matters of aqeedah) and Ijma of the Salaf. Quran: Every single thing we have created by Qadhr (decree). Hence Allah has pre-ordained everything that has happened and will happen. Hadith: You will see your Lord like you see the full moon. We use this hadith as proof for ruya, proof of seeing Allah. Salaf: Al-Awzai says We and the tabieen were many and believed that Allah was above His Arsh. This is an example of the ijma of the salaf. These are the only sources that are used in Aqeedah, since a lot of matters of the Unseen and we do not unless we have been told. Ijma is not law that is independent of the Quran and Sunnah, rather it is based on the sources. It is on something firmly established on a basis from the Quran and Sunnah.

(2) It is required to accept all which is authentic from the Sunnah of the Messenger of Allh (peace be upon him) even when its mode of transmission is ahad or non-mutawatir. (A mutawatir report is one which fulfills four conditions: (i) It is reported by such a large number of narrators that under normal circumstances it would be impossible for them to gather upon a lie; (ii) that such a number exists throughout the chain of narration; (iii) that the report is based upon something heard or seen, etc.; (iv) that the narration necessitates knowledge by he who hears it.)

Whatever is authentically reported from the Prophet (SAW) regardless of whether it is ahad or mutawaatir must be accepted. The separation of ahad and mutwaatir was unheard of from the scholars of the past such as Imam Bukhari and others. The concept of dividing between the two categorise for the purpose of aqeedah was unheard of by the Salaf. The prophet (SAW) sent single men, such as Muadh, to different tribes and cities like Yemen. The muhadditheen may sometimes say it is a sahih hadith (the prophet (SAW) said it) and sahih isnaad (without looking at the text itself, the chain is authentic).

(3) The point of reference for understanding the Book of Allh and the Sunnah is those texts (nusus) that clarify their meaning and the understanding of the righteous Salaf and those scholars who have traversed upon their methodology. This is to be followed by what is authentic from the language of the Arabs. One may not, however, contradict what has been affirmed by the above due to mere linguistic possibilities. When we want to understand an issue in the Quran and Sunnah, then we need to look at ALL evidences mentioned in those sources. For instance, if we want to know about tawheed and shirk, then we need to gather all the verses and hadith that speak about tawheed and shirk and then form an understanding. An example is where the sahaba understood cover iman with darkness in the Quran to mean sin, whereas the prophet (SAW) explained that it referred to shirk and not sin. Mujahid, the great Tabi and student of Ibn Abbas understood istiwaa to mean raise and go above. The language is important in cases where the meaning is not explained. But it cannot override the explained and explicit meaning. Such as the use of the word Nasiya, it could mean forget or turn away. They forgot Allah and Allah forgot them. Rather it means that They turned away from Allah and Allah turned away from them as there is more explicit proof that Allah does not forget.

(4) The Prophet (peace be upon him) has explained all the fundamentals of the religion. It is therefore impermissible for anyone to innovate something claiming that his innovation is something from the religion. Allah says in the Quran that He has Perfected the religion for you. Hence, Islam is complete and there is no need to introduce or reduce the religion in any way.

The prophet (SAW) that there has been no prophet but that his mission was to show his people all acts of goodness and warn them from all acts of sin. Whoever innovates in this affair (religion) of ours will have it rejected. Some scholars have interpreted to mean that the mubtadi himself will be rejected (by Allah).

(5) One must submit both inwardly and outwardly to Allh and His Messenger (peace be upon him). Therefore, one may not oppose anything from the Book of Allh, and the authentic Sunnah by analogy (qiyas), sensation (dhawq) and unveiling (kashf) of a mystic, opinion of a scholar (shaikh or imam), or anything similar. We do not reject something firmly established in the Quran and Sunnah by analogy or personal experience/feelings (dhawq) or kashf (spiritual intuition). ASWJ principle is Know the truth, and you will know its people.

(6) Sound reasoning is always in agreement with correct transmission of revelation. No two absolute proofs among reason and revelation can ever contradict one another. When contradiction is supposed between the two, one must put revelation first over reasoning. The Aql that has not been corrupted by something foreign like Greek logic or scholastic theologians - philosophy. Some philosophers gave the aql more importance than revelation and naql. They will not accept anything unless they can rationalize. The contradiction is in the mind of the person and is not absolute. For instance, some people deny the punishment in the grave, saying why would Allah punish a person twice because it contradicts their intellect.

(7) In matters of 'aqidah, it is required to adhere to the wording employed by the shariah and to avoid all innovated wording. As for any equivocal nonshariah wording which connotate both incorrect and correct meanings, one must inquire into the context in which it was employed. That meaning which is then found to be true and correct is affirmed, and that which is found to be false is negated. An example of innovated terms is referring to Allah by the philosophers as the prime mover. If you ask a person why they dont believe Allah rose above the Throne, they may reply that Allah is not restricted by direction and use the word jia. However, this is an innovated word and an innovated understanding of the word. Another example is a person explaining Allah has the name al-Qadeem the ancient. However, we use Al-Awallahu wal Akhiru.

(8) Infallibility from committing sin and error is only affirmed for the Prophet (peace be upon him). The Muslim nation, as a whole, is also infallible from agreeing upon any deviation. There is no infallibility for any single individual of the nation. In those matters concerning which the scholars and others have differed, the reference is the Book of Allh and the Sunnah - with the advancement of an excuse for the errant among those scholars of the Muslim Nation exercising ijtihad (i.e., spending one's utmost ability in trying to reach the judgement of the shariah in a particular issue). The word isma (infallibility) protection from Allah, a gift of safeguarding. It comes from the asama. When there is disagreement amongst the scholars, we refer back to the Quran and Sunnah and the person who held the wrong opinion has erred.

(9) Existing among the Muslim Nation are those individuals who are spoken to and whom receive inspiration. Furthermore, the existence of a righteous dream is a reality and is part of Prophethood. Similarly the existence of perspicacity (farasah) is a reality. When found to be in agreement with the shariah, all of these matters are forms of miracles (karamat) and glad tidings from Allh. They are not a source of 'aqidah or shariah though. Umar (ra) is an example of someone who received inspiration he was able to have the right opinion on the issue of hijab, or the prisoners of war. The prophet (SAW) used to ask his companions about dreams and interpreted it for them. The good dreams are a part of prophethood. They are the only dreams that carry legislative weight. Example, Ibrahim (as) telling his son, Ismael about the slaughter. The prophet (SAW) before prophethood he would see dreams and they would come true.

(10) To argue falsely in matters of religion is blameworthy. As for "arguing in a manner which is best", this is allowed by the shariah. Those matters where there exists an authentic prohibition from delving into, it is required to comply with that prohibition. It is also required for a Muslim to refrain from speaking about those matters of which he has no knowledge. He should instead resign knowledge of that matter to Allh who knows all matters. Al-Miraa a person debates an issue even if they are incorrect. The intention is not to arrive at the truth. Al-Mujadillah to debate an issue with good manners to arrive at the truth. An example of an issue not to be discussed is Qadr as it is prohibited.

An example of people wasting their time in debates is debating about the dog in Surah al-Kahf. Whether it was a German Sheppard or black or white etc. A human cannot comprehend the attributes of Allah fully, so we do not delve in those matters.

(11) When refuting, it is required to adhere to the methodology employed by the Inspiration - as it is required to adhere to that same methodology in matters of beliefs and when acknowledging those beliefs as true. One may therefore not refute a heresy with another, nor may one face negligence with extremism or vice-versa. We do not use innovation to refute innovation. We do not use for instance philosophy to refute philosophers. After September 11th, muslims went overboard to appease the non-muslims and ended up carving away parts of the deen. Equally, we shouldnt be extreme in dawah, but be balanced.

(12) Every innovation in the religion is a bid'ah, and every bid'ah is a deviation, and every deviation is in the Hell-Fire. The prophet (SAW) defines bidah in the best manner that every newly invented matter is a bidah. Hence, any concept that comes after the prophet (SAW) that is totally new is a bidah.

II. Tawheed in One's Belief and Knowledge: (1) The foundation upon which faith in Allh's Names and attributes is based is to affirm for Allh what He has affirmed for Himself or His Messenger (peace be upon him) has affirmed for Him without likening His Names and Attributes to those of His creation (tamthil) or saying how the modality of His Names and Attributes are takyif; and to negate from Allh what He has negated from Himself or His Messenger (peace be upon him) has negated from Him without distorting (tahrif) or negating (ta'til) the literal meanings of His names and Attributes. Allh has said, "Nothing is as His likeness and He is the All-Hearing, the AllSeeing." This means faith in the literal meanings of those texts which mention Allh's Names and Attributes and what they point to in meaning. Some scholars have divided tawheed into three tawheed al ruboobiya, tawheed al uloohiya and tawheed al asmaa was sifaat.

Other scholars have divided it into two tawheed al ilmi and tawheed al amali. Under tawheed al ilmi we can include asmaa was sifaat and ruboobiya. Under tawheed al amali we can include uloohiya. We should affirm all that Allah Himself has affirmed. Allah has affirmed istiwaa, so we affirm it without resembelance (tamthil). Allah has negated for Himself sleep and slumber, so we negate that from Allah. Tahrif (distortion) or taweel.

(2) Likening Allh's Names and Attributes with those of His creation (tamthil) and denial of His Names and Attributes (ta'til) constitutes disbelief (kufr). As for distortion of the literal meanings of His Names and Attributes (tahrif) which some of the heretics call ta'wil - some forms constitute kufr, like the metaphorical interpretations of the Batiniyah, while other forms constitute heresy (bid'ah), like the metaphorical interpretations of those who negate Allh's attributes. And yet other forms occur by mistake. The sheikh is referring to all the groups such as jahimiya, mutazila, maturidiya. Whats common between them is that they give preference to their aql over the text.

(3) The beliefs in a single universal existence identified with Allh (wahdat al-wujud), Allh's incarnation (hulul) into or His unifying (ittihad) with any of His creatures are all beliefs that constitute kufr, expelling one from the Nation of Islam. Allah is totally separate from His creation and above His creation. Some people have claimed on a false basis that only Allah truly exists and that everything is a manifestation of Allah. The Greeks believed that there was no real reality, so the beliefs were influences by Greek thought.

(4) A general faith in the existence of the Noble Angels is required. A specific faith, according to the extent of one's knowledge, in the names, attributes, actions of those Angels concerning which evidence has been authentic is also required. We believe that Angels exist, that Allah created them and that they only obey Allah. They have wings and certain duties and are created by light. If a person believes in general about the existence of Angels but does not know their specific qualities and characters and responsibilities, then such a person is still within the aqeedah of Islam.

However, if one learns about the specific attributes and angels and then denies them, this would take him out of the fold of Islam.

(5) Faith in all the Scriptures sent down by Allh is required. Faith that the Noble Qur'n is the best of all Scriptures, and has abrogated all the Scriptures sent down before it is required. Faith in the occurence of distortion to the text and meanings of all the Scriptures sent down prior to the Qur'n is required. For these reasons, it is required solely to follow the Qur'n in exclusion to all previous Scriptures. We have to believe in the Books sent down by Allah such as the Zabur of Dawud, Injeel of Eisa, and Torah of Musa and the Quran being the best of them. If someone believes that the Injeel or other books should still be followed, this takes one out of the fold of Islam.

(6) Faith in all of Allh's Prophets and Messengers (peace be upon them all) is required. Faith that they are the best of mankind is required. Whoever claims other than that is an infidel (kafir). It is required to specifically have faith in whoever the evidence is authentic in identifying as being a Prophet or Messenger. As for the remaining Prophets and Messengers; it is required to have a general faith in their existence. Faith that Muhammad (Peace be upon him) is the best among all the Prophets and Messengers, the last of them, and that Allh has sent them to all of mankind is required. The 25 prophets mentioned in the Quran by name, it is obligatory for us to believe in them. Denying any of those prophets would take them out of the fold of islam. We also need to believe in all the prophets in general including the ones not mentioned. The Quran says that Allah sent prophets to all nations. In a hadith, the prophet (SAW) said there were 124,000 prophets and only 313 messengers. It is kufr to believe that the prophet (SAW) was only sent to Arabs.

(7) Faith in the termination of revelation (wahi) after the Prophet (peace be upon him) and that he is the Seal and Final Prophet and Messenger is required. Whoever believes other than that has disbelieved. The Quran refers to the prophet (SAW) as the Khatim-al-anmbiyeen The seal of the prophets. In a hadith, the prophet (SAW) also uses a metaphor that he is the final brick of a beautiful palace the palace of prophethood.

This is the reason why the Ahmediyya and the Qadiyani are out of the fold of Islam.

(8) Faith in the occurrence of the Last Day, all the reports transmitted in the Book of Allh and the Sunnah concerning that Day, and what will proceed it among the various Signs and conditions heralding its approached is required. The Day of Judgement starts with the angel blowing the horn. Everything will be destroyed. Then Allah will resurrect everyone after the blowing of the horn again. We have to believe in the signs like the Yajuj wa majuj and the sun rising from the west.

(9) Faith in what Allh has decreed, the good and evil outcome thereof, is required. Namely this includes faith that Allh knew what would occur before it came into existence, that He has written that in the Preserved Tablet, that what Allh wills is and what He does not will is not and will never be, thus nothing occurs except by His will, that Allh is capable of everything, and that He is the Creator of everything, the Doer of what He pleases. The sheikh mentions the four pillars of Qadr.

(10) Faith, without allegorical interpretation (ta'wil), in the matters of the Unseen which have been authenticated by evidence, such as the Throne, the Footstool, the Garden, the Fire, the Pleasure and Punishment in the Grave, the Bridge, the Balance and all other matters of the Unseen is a must. The sheikh is talking about the unseen such as Paradise, the Throne of Allah, Hellfire, punishment in the grave etc. Some people mistranslate the Meezan as justice of Allah etc, we must not do this.

(11) Faith, as its details have been mentioned in the authentic evidence, in the intercession of the Prophet (peace be upon him) and the intercession of the other Prophets, the Angels, the righteous, and others on the Day of Resurrection is required. The prophet (SAW) will have the greater Shafa. He will intercede with Allah to raise the level of the people in jannah and also for those whose scales have been measured and their sins are more than their good deeds.

(12) It is true that the believers will see their Lord on the Day of Resurrection in Paradise and while standing on the plains on the land of gathering. Whoever rejects its occurrence in the Hereafter is astray.

It is impossible to see Allh in this world. The believers will be gathered at Arafat. Musa (as) could not see Allah.

(13) The existence of miracles (karamat) by those near to Allh (awliya') and the righteous is a reality. The mere occurrence of an extraordinary incident is not necessarily indicative of an occurrence of a miracle. Rather such an event might have occurred as a deluding by Allh of that individual into destruction or by the abilities of the devils and sorcerers. The standard for distinguishing between all of that is whether that incident and individual is in agreement or not with the Book and the Sunnah. A karamat in of itself is not proof that it is from Allah.

(14) All the believers are among those near to Allh (awliya'). Every believer possesses a degree of nearness to Allh in accordance to the level of faith. III. Tawheed in [One's] Intent and Aim (Tawheed al-Uluhiyah) (1) Allh is One, Alone. He has no partner in His Actions (rububiyah) and right of worship (uluhiyah) or equal in His Names and Attributes. He is the Lord of the Worlds who alone deserves all forms of worship.

(2) To direct any act of worship to other than Allh - such as invocation, seeking help, seeking aid, vowing, slaughtering, reliance and trust, fear, hope, love, and similar acts - is shirk (idolatry) no matter to whom that worship is directed to - be he an angel, a sent prophet, a righteous slave of Allh or any other. (3) Among the fundamentals upon which worship (ibadah) is based is that Allh is to be worshipped out of love, fear and hope. To worship Allh out of any single aspect of these in exclusion to the other aspects is a deviation. Indeed some scholars have said, "Whoever worships Allh by his love of Allh alone is a hypocrite (zindiq); whoever worships Allh out of fear of His Punshment alone is a Haruri [A group of Khwawaarij who were extremists]; and whoever worships Allh out of hope of His Mercy alone is a Murji'i [A heretical group that believed that a person's actions could not harm him once he had faith]. To only worship Allah with love, or hope, or fear is wrong.

(4) Submission to, pleasure with, and absolute obedience are to be given only to Allh and His Messenger.

Faith that Allh is alone Judge is part of faith that He alone is Lord and He alone is to be worshipped. He has no partner in His Judgement or His Command. To legislate by what Allh has not permitted, to judge by laws devised by men and men who rule by such laws (taghut), to follow other than the shariah of Muhammad (peace be upon him) or to replace any of the shariah is all disbelief. Unfortunately, even in muslim lands, the law of Allah has been replaced with man-made laws. Those who have replaced Allahs laws with other laws such as French, or American law have left the fold of Islam.

(5) To judge by other than what Allh has sent down is greater kufr (kufr akbar), and at times is a kufr less than actual kufr (kufr duna kufr). An example of the former is to adhere to or permit judgement by a shariah other than Allh's. An example of the latter is to turn away from Allh's shariah in a specific incident due to one's desires, yet with one's overall adherence to the shariah.

(6) To divide the religion into an esoteric reality (haqiqah) to which the select distinguish themselves by adhering to in exclusion to the general body of Muslims and an exoteric shariah to which the general body of Muslims must adhere to in exclusion to the elite or to divorce politics or other matters from the religion is all falsehood. Indeed whatever opposes the shariah, be it an esoteric reality, politics or other than that, is either disbelief (kufr) or deviation depending upon the extent to which it is at variance with the shariah. Islam is a complete system. To separate politics from Islam is falsehood.

(7) None knows the Unseen but Allh. The belief that anyone but Allh knows the Unseen constitutes disbelief - with our faith that Allh has manifested some matters of the Unseen to His Messengers. Only Allah knows the Unseen absolutely. Anyone who believes otherwise has disbelived. However, Allah has made permissible for some of the Unseen to be known by select prophets. Such as the prophet (SAW) seeing Jibreel.

(8) To believe in the truthfulness of the predictions of an astrologer or soothsayer is disbelief (kufr). To merely approach and question him concerning the future is a grave sin. The prophet (SAW) said: Whoever goes to a fortune teller and believes him has disbelieved in what was revealed to Muhammad (SAW).

(9) The means of approach to Allh (al-wasilah), which we have been ordered in the Qur'n to seek, is to draw close to Allh by the various acts of obedience legislated by the shariah. Drawing near to Allh (al-tawassul) is of three types: (a) A manner legislated by the shariah: Namely, to invoke Allh by calling upon His Names and mentioning His attributes, or by mentioning one's righteous deeds, or by mentioning the invocation of a righteous living person on one's behalf. (b) A manner which constitues heresy (bidah): Namely to draw near to Allh by any means not mentioned in the shariah, like invoking Allh by the persons of the Prophets and righteous, their positions with Him, their right upon Him, or any manner similar to this. (c) A manner which constitues shirk: Namely, to take the dead as intermediaries between oneself and Allh in worship, by praying to them, calling upon them in seeking the resolution of ones need's, seeking theisWr assistance and similar acts. We spoke of Wasilah in Qawaidul Arba, that the Jinn who had accepted Islam were seeking closeness to Allah. A beneficial book on the topic is Al-Tawassul is by sh Albani. An example of using ones deed to invoke Allah is the story of the 3 men trapped in the cave a man said that he waited the whole night to give milk to his parents, the second man resisted sexual intercourse with his cousin and the third man gave the labourer extra wages. Seeking tawassul through good deeds does not nullify the good deeds. The prophet (SAW) asked Umar (ra) to make du for him at Hajj. So a person may ask a righteous living person to make du for him. It is a bidh to ask by using the sanctity of the Kabah or a holy person the prophet or Abdul Qadir Jaylani. In this method, Allah is ultimately being called for the favour using the holy person. It is shirk to ask the dead directly for favours like, Oh Jilani grant me a baby.

(10) The existence of barakah (the affirmation, increase, and continuance of much good) in an object occurs from Allh. He selects whom He wants among His creatures with what He wants from that. One may not, therefore, affirm the existence of barakah [in some object or person] except with an evidence confirming that. It is found at certain times (like "The Night of Power"), places (like the three mosques), objects (like the Zamzam well), actions (every righteous action is blessed) and individuals (like the persons of the Prophets). It is impermissible to seek the barakah of any individual, by their bodies or relics, except that of the Prophet (peace be upon him) for there exists no evidence to the existence of barakah with any specific individual in this nation besides him. To seek barakah through him has ceased after his death (peace be upon him) and the disappearance of his relics.

Barakah means the increase and continuance of good. Imam Al Nawawi also says that Allah has removed all harms from that thing. ZamZam water is blessed. The prophet (SAW) said the zamzam water is what is consumed for. We know that Abu Bakr was the best after the prophet (SAW), however no one performed tabarruk with him.

(11) Seeking barakah is among the matters established by the shariah alone (tawqif). It is therefore impermissible to seek barakah except in that which the evidence is mentioned. We cannot go to every tree or wall or ground and claim that there is barakah unless there is evidence from the Quran or Sunnah.

(12) Three types of actions occur by the visitors to graves: (a) Actions which are legislated by the shariah: Namely, to visit the graves with the intent of remembering the Hereafter, greeting and praying for the dead. (b) Actions which constitute heresy (bidah): Namely any action which negates the perfection of (Tawheed) and is in and of itself a means leading to shirk. For example, to seek to worship and draw near to Allh at the graves of the righteous, to seek the barakah of the dead, to offer the rewards of one's good deeds to the dead, to set out and journey to the graves of the righteous or any similar act which its prohibition is confirmed or has no basis in the shariah. (c) Actions which constitute shirk and negate one's Tawheed: Namely, to direct any act of worship to the dead, by praying to them, seeking their assistance, circumambulating their graves, slaughtering and vowing to them, etc. The reasons for visiting the grave are for 3 reasons. The first reason is as per the prophet (SAW)s instruction to remember death and the Hereafter. If a person goes to a grave to worship Allah but thinking theres more blessing there due to the dead pious being there, this is reprehensible. The correct opinion is that one cannot give his/her good deeds to another except for what the prophet (SAW) specified. There is a difference of opinion on this matter.

(13) Means carry the ruling of their aims. It is therefore required to forbid any means which leads to shirk in the worship of Allh or to a heresy in the religion. For every innovation is a heresy (bidah) and every heresy is a deviation.

Anything that leads towards haram is in itself haram. Allah has forbidden zina but also being alone with a woman and commanded us to lower the gaze.

IV. Faith (Iman): (1) Faith consists of both statement and deed. It increases through acts of obedience and decreases through acts of disobedience. It consists of the statements of the heart and tongue, and the deeds performed by the heart, tongue and limbs. The statement of the heart is its beliefs and its confirming [those beliefs] as true. The statement of the tongue is the acknowledgement of these beliefs. The deeds of the heart are its surrendering to Allh, its worship to Allh alone, its submissiveness to Him, its love and desiring of righteous actions. The deeds of the limbs is to do what Allh has ordered and to forsake what Allh has ordered and to forsake what He has prohibited. Al-Imaan literally means al-Tasdeeq to believe in the truth of something.

(2) Whoever divorces actions from faith is a Murji'i. Whoever adds into faith what is not part of it is a heretic. Irja is to separate actions (good or bad) from faith.

(3) The title of faith is not applied to those who do not acknowledge the two testimonies, nor is its ruling affirmed for those individuals in this world or the Hereafter. One must proclaim the two shahadah with his belief and tongue. Otherwise, he is not a muslim. A person who is mute would have to write it down or use sign language to affirm. The extreme murjiah claim that knowledge of Allah alone is sufficient.

(4) "Islam" and "Iman" are two terms employed by the shariah. Lying between these two terms is a shared meaning in one sense and specific meaning in another sense. Ahl al-Qiblah ("Those who face the qiblah in their prayers") are to be called Muslims.

When Islam and Iman are mentioned together, they have distinctive meaning. When they are mentioned independantly, they are synonymous. Islam would mean the physical actions, salah, zakah etc, and Iman would mean matters of belief.

(5) The perpetrator of a grave sin (kabirah) does not step outside the fold of faith (i.e., he is not an infidel). In this world, he is to be called a believer possessing an incomplete faith. In the Hereafter, he stands under Allh's will, who may forgive him if He pleases or punish him if He pleases. A person who commits a major sin is still a muslim. Maiz, the female who committed adultery for example. No one who believes in tawheed will go to Jahanam eternally. Even if they commit sins and go to hell, they will eventually enter paradise.

(6) One cannot unequivocally claim that any specific individual from ahl alQiblah is destined to Paradise or Hell except for those individuals concerning whom a specific text exists affirming such for him. In surah Tawbah, Allah speaks about the Ansar and Muhajiroon that He is pleased with them and prepared jannah for them as a whole. However, there are exceptions as the example of the brave fighter who committed suicide to hasten his death. The prophet (SAW) said he is from the Fire. Similarly, we can only use general terms to say people will go to the Hellfire.

(7) The term "kufr" as employed by the wording of the shariah consists of two types: a greater "kufr" which expels one from the fold of Islam and a lesser "kufr" which does not expel one from the fold of Islam and is often referred to as kufr in deed (kufr 'amali) (as opposed to belief). An example of minor kufr is the prophet (SAW) saying that fighting a muslim is kufr.

(8) To charge an individual as an infidel (kafir) is among the rulings of the shariah. Its underlying factors are therefore to be found in the Book of Allh and the Sunnah. It is therefore impermissible to charge a Muslim as an infidel (kafir) due to any of his statements or actions, unless there exists an evidence from the shariah which points to that constituting disbelief. Furthermore, the designation by the shariah upon any statement or action constituting disbelief does not necessitate the affirmation of its consequences (namely, that person being an infidel) in the right of any specific individual unless all the conditions for that ruling have been met and all impediments (such as ignorance and coercion) have been negated. Since charging a Muslim as an infidel (takfir) is among the most dangerous rulings of the shariah,

caution and ascertainment is therefore required prior to ruling against someone with that. The issue of takfir is a serious matter and we must refer back to Quran and Sunnah. Takfir should be left to the scholars and especially judges.

The Qur'n and Allh's Attribute of Speech (1) The Qur'n is the literal speech of Allh in both its wording and meanings. It was sent down and is uncreated. From Allh it has proceeded and before the Day of Judgement it will be raised from the earth and returned to Him. It is an irreproducible miracle indicative of the truthfulness of the Prophet Muhammad (peace be upon him). Its text and meaning is preserved from any corruption until the Day of Resurrection. The Quran is the uncreated speech of Allah.

(2) Allh speaks what he wills, when He wills, and in the manner He wills. His speech occuring through letters and with a Voice is a reality. We do not possess knowledge of the modality of His Speech nor do we delve into that.

(3) The statements that Allh's Speech consisits of the meanings of the Qur'n in exclusion to its wording, that the Qur'n is only a reflex (hikayah or 'ibarah) of Allh's Speech, that the Qur'n is Allh's Speech only in a figurative sense, that the Qur'n is an outpouring from the Active Intellect (fayd) or statements that resemble those are all deviations and, at times, disbelief. The terms here are the wordings of the mutakalimeen or the suffiyah. Some claim that Allah has internal speech, not a voice, to communicate with Jibreel for instance. Some people claim that the meaning is from Allah and the wording of Jibreel or Muhammad (SAW). This is falsehood. Imam Ahmed said that whoever believes that Quran is created has disbelieved as he believes that one of Allahs attributes is created.

(4) Whoever denies anything of the Qur'n or claims that deletion, addition or corruption of its text has occured is an infidel. The scholars are in complete agreement that whoever believes the Quran is not free of corruption is a disbeliever.

(5) It is required to explain the Qur'n in accordance with the recognized methodology of the Salaf (i.e., by the Qur'n and Sunnah, then by the statements of the Prophet's Companions, and then by the statements of their followers). It is impermissible to explain the Qur'n by sheer opinion, as such is speaking about Allh without knowledge. To explain the Qur'n by the allegorical esoteric interpretations of the Batiniyah or in a similar manner is disbelief. The methodology of the salaf was to explain the Quran with the Quran, and then if no verses explained the verses that had to be interpreted, they would refer back to the sunnah and then the statement of the sahaba and then what the word means by the language. The sahaba used to say that whoever interprets the Quran according to his opinion has gone astray and become a heretic. Because this is tantamount to speaking about Allah without knowledge. An example today is that of some people misinterpreting Jihad.

Allh's Decree and Foremeasurement (Qadr): (1) Among the pillars of faith is faith in what Allh has decreed, the good and evil outcome thereof. This is inclusive of faith in the following matters:

Faith in all the texts mentioning qadr. Faith in four levels of Allh's decree (qadr): (i) Allh's semptineral knowledge, (ii) Allh's writing in the Preserved Tablet all that will occur until the day of judgement, (iii) Allh's all-Embracing Will, and (iv) Allh's creating everything. Faith that there is none who can repel Allh's Decree or amend His Judgement is also a must. The difference between Qadah and Qadr is that Qadr is what Allah has already decreed before and Qadah is the carrying out (realisation) of that decree. A muslim cannot be a mumin until he belives in the good and evil outcomes of the Qadr. We have to believe in Allahs all encompassing and complete knowledge. Does not Allah know what He has created? Surah Mulk. Allah created the pen and ordered it to write everything that will take place till the end of the universe. And this occurred 50,000 years before the creation of the heavens and the earth. Everything happens because of the will of Allah, we are subordinate to it.

(2) Allh's intending and commanding something as mentioned in the Book and Sunnah is two types: (a) a creative (qadri kawni) Intent and Command, meaning He has willed such a thing into being; (b) a religious (shari') Intent and Command, which necessitates Allh's loving compliance to what He has intended and commanded, but not necessarily His willing such into being. While a created being does possess both an intent and a will, his intent and will is subordinate to the Intent and Will of the Creator. Allah has a universal will that nobody can change like the sun rising from the East and setting in the West. We cannot will anything without the permission of Allah. If we will to do something, it is because Allahs allowed us to will it.

(3) Guiding and setting astray the slaves is in Allh's Hand alone. There are those whom Allh has guided, by His Merit towards them, and those who deserve to be set astray, by His justice with them.

(4) Both the slaves and their acts are creations of Allh, Whom there is no Creator besides Him. Allh is therefore the Author of the acts of man and they are the literal performers of their deeds. Allah has created us and our actions. Allah allows the actions and we do it. Allahs actions are due to a wisdom.

(5) Affirmation that Allh's actions are due to a Wisdom. Affirmation of the effects of causes existing by the Will of Allh. We believe Allah has caused something because of His Wisdom.

(6) The life-spans of all men are written and the amount of their sustenance apportioned. Happiness or sorrow in the Hereafter has been written upon mankind before they were created. Allah ordered angels to write about our lives when were still in the womb.

(7) While one may justify the occurrence of catastrophes and pangs by Allh's decree (qadr), it is however impermissible to justify one's faults and sins by Allh's decree (qadr). Rather one must repent from his faults and sins and the perpetrator of that sin is to be blamed for his act. One should not attribute sins to Allahs will. People usually attribute evil to Allahs will and not goodness. The example is the sahaba who said I only stole because of the Qadr of Allah and Umar (ra) that he is amputating his hand due to the Qadr of Allah.

(8) To turn towards, rely and trust solely upon causes is shirk in one's Tawheed; to turn away in totality from taking the proper causes by claiming to rely and trust solely upon Allh is to belittle the shariah; to deny the effects of causes opposes both the shariah and reason. Reliance and trust upon Allh (tawakkul) does not negate embracing the proper causes necessary. The prophet (SAW) took the necessary precautions when necessary. The prophet (SAW) in the battle of uhud prepared two groups of armies.

The Muslim Community (Jama'ah) and Its Leadership (Imamah) (1) The meaning of Community in this context is the Companions of the Prophet (peace be upon him) and their followers until the Day of Resurrection who have held to their way. They are the "Saved Sect". Whoever adheres to their methodology is from the community (jama'ah), even if he has erred in some specific issues.

If there are smaller issues of Aqeedah, then they are still part of the group. Example is whether the prophet (SAW) saw Allah on the night of Miraj this was debated by Ibn Abbas and Aisha (ra).

(2) It is impermissible to divide into sects in the religion or to cause discord between the Muslims. In those matters in which Muslims differ, it is required to refer to the Book of Allh, the Sunnah of His Messenger (peace be upon him) and that which the righteous Salaf followed. It is haram to cause divisions within the muslims. We saw Ali (ra) implemented this when the Khawarij rebelled against him and sent Ibn Abbas to debate with him and thousands went back to the camp of Ali (ra).

(3) Whoever steps outside of the community (jama'ah) is required to be advised, invited and argued with "in a manner which is best", and to have the evidence established against him. If he repents, fine; otherwise, he is to be punished according to what he deserves according to the shariah. If the person has rebelled against the ruler or done a bidh, then he should be punished as appropriate. But this should be after giving naseeha.

(4) It is required to hold the general body of Muslims responsible for the established meanings of the Book of Allh, the Sunnah and the consensus of the Salaf. It is impermissible to test the general body of the Muslims with subtle matters and profound meanings of the religion. One should start with knowledge that is clear before knowledge that is deep and profound.

(5) The general rule concerning all Muslims is that they possess both good intent and sound belief until the opposite manifests. The general rule is to construe their words in the best manner. However, whoever manifests his resistance to the truth and evil intent, it is impermissible to bend over backwards to find a sound explanation for his words and deeds. The basic rule is that all Muslims on the right aqeedah and have good intentions.

(6) The Muslim sects (ahl al-Qiblah) which stand outside the fold of the Sunnah are all threatened with destruction in this world and punishment in the Hereafter.

With the exception of he among them who inwardly is an infidel, the ruling concerning any particular individual among them is similar to those who stand under the threat of Allh's punishment. However, the followers of those pseudo-Muslim sects which stand outside the fold of Islam are, in general, to be considered infidels. The ruling concerning any individual among them is like that of the apostates. The hypocrites will be treated as disbelievers. The ruling on the Qadiyanis and Ahmeddiya is like the ruling of murtad apostates.

(7) The Friday and Congregational prayers are among the greatest outward symbols of Islam. The prayer performed behind a Muslim whose true nature is hidden is valid. Not to pray behind him claiming ignorance of his true nature is a heresy. The sahaba prayed behind leaders even though they disagreed with them and some of what they did was dangerous in aqeedah and fiqh because their true nature was not known them. One should go back to the ruling that all muslims have the correct aqeedah when not sure whether to pray behind an imam or not.

(8) When one is able to pray behind someone else, it is impermissible to pray behind someone who openly manifests heresy or impiety. If prayer behind such an individual does occur, it is valid and the performer of that prayer has sinned, unless he intended by praying behind such an individual to restrain a greater evil. However, if one cannot find any individual to pray behind except one who is similar or more evil, under such circumstances it becomes permissible to pray behind such individuals. It is impermissible under any circumstance to forsake the congregational and Friday prayers. It is impermissible under all circumstances to pray behind someone judged to be an infidel. If the person is doing haram actions or is a person of bidh, and if there is another mosque close by where the imam is upright, then one should not pray behind the imam with bidh. However, the prayer is still valid if the salah is prayed behind this imam if the innovation does not take him outside the fold of islam. However, the person praying has commited sin unless you are doing it to influence others or you have no other mosques closeby. One cannot pray behind an Ahmedi imam for example.

(9) Leadership of the Muslims (al-imamah) is decided by either the consensus of the Muslim nation or by the oath of allegiance given by those among the Muslim nation who possess the right to place or remove a ruler (ahl al-hall wa al-`aqd). It is similarly required to obey, in what constitutes obedience to Allh, and give advice to whoever seizes power by force, gathering the Muslim nation behind him. It is forbidden under all circumstances to revolt against the ruler unless he openly manifests his disbelief (kufr) concerning which there is evidence from Allh. The allegiance to the Khalifa can be by consensus or by senior people in the ummah. Example, Umar (ra) gathered six senior sahaba after getting stabbed and asked them to decide who will be the next Khalifa. Some of the sahaba were abused physically by the leaders in charge, they did not rebel against the ruler. If it is established that the ruler is a clear kaffir, then only can the muslims rebel against him.

(10) It is required to perform prayer, pilgrimage and jihad with the leaders of the Muslims even when they are tyrannical. (11) It is forbidden for the Muslims to fight between themselves out of wordly motivations or jahiliyah partisian pride. Such actions are among the greatest of sins. It is however permissible to fight the heretics, those who revolt against the ruler and their likes when one cannot stop them with lesser measures. While at other times it becomes required to fight these groups. This is determined according to the benefits acheived and the situation at hand. To swear at a muslim is a sin, to fight him is kufr. Ali (ra) did not immediately fight the Khawarij but sent Ibn Abbas to debate and convince them. When the rest persisted in their deviance, then Ali (ra) fought them.

(12) All the noble Companions of the Prophet are trustworthy (`adul). They are the best of this Muslim nation. To testify to their faith and their merit over the rest of the Muslim nation is an absolute fundamental point known by necessity to be part of the religion. To love them is religion and faith while to hate them is disbelief and hypocrisy. It is required to refrain from entering into what befell them of arguments and to forsake delving into that topic which diminishes their standing. The best among them were Abu Bakr, then Umar, then Uthman, then Ali. They are the rightly guided successors to the Prophet (peace be upon him). The right of each of them to Successorship was as the historical order.

A companion is one who met the prophet (SAW), believed in him and then died as a Muslim. Anas (ra) mentioned that we did not lie and did not even know what lying was. It is fundamental to believe in the merit and virtue of the sahaba because of the verses in the Quran praising them. The prophet (SAW) there would be 30 years of khalifa of nubuwa after his death. Ali (ra) passed away at the year 40 A.H and the prophet (SAW) passed away in the 11 A.H.

(13) From the religion is to love and support the Family of the Household of the Messenger of Allh (peace be upon him), to glorify the standing and recognize the merit of his wives, who are the Mothers of the Faithful, to love the leaders among the Salaf, the scholars of the Sunnah and those who follow them, and to steer clear from the heretics and their desires. (14) To wage jihad in the path of Allh is the apex of Islam. It will remain lawful until the establishment of the Hour. Jihad is one of the ways to get rid of shirk the battle between good and evil. There was never a time in the ummah when there was no jihad. It is incorrect to say that there is no Jihad today. If what is meant is that there is no offensive Jihad under the banner of one Khalifa, then yes. But Jihad still exists.

(15) To command good (al-ma'ruf) and forbid evil (al-munkar) is among the greatest outward symbols of Islam. It is among the causes which preserves the Muslim community. Such an act is required according to one's ability and by taking into consideration the benefits achieved by that act. The prophet (SAW) said, Whoever sees an evil let him change with his hand, if he cannot then with his tongue, if he cannot then hate it in his heart.

The Most Important Qualities and Distinguishing Charateristics of the Ahl al-Sunnah wa al-Jama'ah Ahl al-Sunnah wa al-Jama'ah are the "Saved Sect" in the Hereafter and the "Victorious Group" in this world. Despite the disparity which exists between them, they possess certain qualities and characteristics which distinguish them from all others. These include: (1) They attach importance to the Book of Allh by their memorization, recitation, and explanation of the Qur'n and to the Prophetic Narrations by their knowledge of them, their comprehension of their meanings, and their distinguishing between the authentic from the weak among the narrations. For both the Book of Allh and the Prophetic hadith are the source for the acquisition of the Creed and the Law. Furthermore, they follow up their knowledge with action in accordance to their knowledge.

The Taifatul Mansoorah may be separate in time and place, but they exist all the time.

(2) They enter completely into the religion. They have faith in all of the Scripture. They therefore believe in those texts which mention Allh's promise of reward, as well as those which mention His threat of punishment. And they believe in those texts which affirm Allh's Attributes and those which negate any resemblance to His creation. They join between faith in Allh's decree (qadr) and affirming the possession of a desire, will and action for the slave of Allh. They also gather between knowledge and action, the qualities of strength and mercy, taking the necessary measures and renouncing the world (zuhd). Allah wills and the slave wills, but the will of the slave is only with the permission of Allah.

(3) They adhere to the Sunnah and repudiate all heresy. They spurn sectarianism and any disagreement in matters of religion. They do not wish for differences but know that the differences can only be resolved by returning to the Quran and Sunnah.

(4) They follow the guidance of the trustworthy scholars - namely, the Companions of the Prophet (peace be upon him) and all those who travelled upon their path - in matters of belief, action and in the manner of calling others to Allh. They remain clear from those who are at variance to the path of the Companions of the Prophet.

(5) They adhere to a median position. They, therefore, adhere in matters of belief to a median position between the sects at either end. While in acts of worship and their conduct, they adhere to a median position between the extremists and the negligent. They are balanced and do not go to extremes.

(6) They strive to gather the word of the Muslims upon the truth, to unify their ranks upon Tawheed and obedience to the Prophet (al-ittiba'), and to eliminate all causes leading to argument and difference between them. From this standpoint, they do not distinguish themselves from the rest of the Muslim nation, in the fundamentals of the religion, with any name other than that of "al-Sunnah wa al-Jama'ah". Nor do they befriend or show enmity towards anyone due to any other bond other than that of Islam and the Sunnah.

(7) They call others to Allh, command good and prohibit evil, wage jihad, revive the Sunnah, act to renew the religion, establish Allh's shariah and Rule, in all matters, minor or major. Dawah, Tabligh, reviving the religion, jihad, enjoin good and forbid evil.

(8) They have equity and justice in dealing with others. Hence they observe the right of Allh in dealing with people, not self desires or the desires of their group. For this reason, they do not exploit or wrong others, or belittle those who deserve esteem no matter what they may be. (9) Notwithstanding the great distances between their lands and times, they possess a conformity in understanding and similarity in position. This is from the fruits of their possessing a single source for their religion and a single methodology for its aquisition. Despite distances and different times, since their sources are the same, their views on the tenets of the religion and the fundamentals are the same.

(10) They show kindness, mercy and good character towards all people. The prophet (SAW) said that the person who will be closest to him on the day of judgement will be the ones who have the best character.

(11) They show sincerity (nasihah) to Allh, His Book, His Messenger, the leaders and general body of the Muslims. (12) They show concern with the affairs of the Muslims, aid them, discharge their rights and prevent any injury from reaching them. They are concerned with the muslims everywhere Chechnya, Iraq etc.