teaching quran online blog: April 2011

Friday, 29 April 2011

Kufr and its various kinds

I read in Question no. 12811 that there are various kinds of major kufr that puts one beyond the pale of Islam. I hope that you could explain that and give some examples of it.

Praise be to Allaah.

The reality of kufr and its various kinds is a lengthy topic,
but we may sum it up in the following points:

1 – The importance of knowing what kufr is and the forms
it may take:

The texts of the Qur’aan and Sunnah indicate that faith is
not valid and is not accepted unless two conditions are met – which are what
are implied by the testimony that there is no god except Allaah. These two
conditions are submission to Allaah alone (Tawheed), and denouncing and
shunning all kinds of kufr and shirk.

A person cannot denounce or shun anything unless he knows
what it is. From this we understand the importance of knowing what Tawheed
is, so that we may act accordingly and attain Tawheed, and knowing what kufr
and shirk is so that we may avoid them and steer clear of them.

2 – Definition of kufr:

Kufr in Arabic means covering and concealing something.

In shar’i terminology it means “not believing in Allaah and
His Messenger, whether that is accompanied by denial or it is not
accompanied by denial but rather doubt, or turning away from faith out of
jealousy or arrogance, or because one is following whims and desires that
prevent one from following the message. So kufr is the attribute of everyone
who rejects something that Allaah has commanded us to believe in, after news
of that has reached him, whether he rejects it in his heart without uttering
it, or he speaks those words of rejection without believing it in his heart,
or he does both; or he does an action which is described in the texts as
putting one beyond the pale of faith.” See Majmoo’ al-Fataawa by
Shaykh al-Islam Ibn Taymiyah, 12/335; al-Ihkaam fi Usool al-Ahkaam by
Ibn Hazam, 1/45.

Ibn Hazam said in his book al-Fasl: “Rejecting
something for which there is sound proof that there can be no faith without
believing in it is kufr, and uttering words for which there is proof that
uttering them is kufr is kufr. Doing any action for which there is proof
that it is kufr is also kufr.”

3 – Kinds of major kufr which put one beyond the pale of
Islam

The scholars divided kufr into a number of categories, under
which they listed many forms and kinds of shirk. These are as follows:

-1- The kufr of denial and rejection. This kufr may sometimes
take the form of disbelief in the heart – which occurs rarely among the
kuffaar, as Ibn al-Qayyim (may Allaah have mercy on him) said – and
sometimes it takes the form of outward or apparent rejection, which means
concealing the truth and not submitting to it outwardly, whilst recognizing
it and knowing it inwardly, such as the Jews’ rejection of Muhammad
(peace and blessings of Allaah be upon him). Allaah says of them
(interpretation of the meaning):

“then when there came to them that which they had
recognised, they disbelieved in it”[al-Baqarah 2:89]

He also said (interpretation of the meaning]:

“then when there came to them that which they had
recognised, they disbelieved in it”

[al-Baqarah 2:146]

That is because rejection only happens which a person knows
the truth and refuses it. Hence Allaah stated that the kuffaar’s disbelief
in the Messenger (peace and blessings of Allaah be upon him) was not
disbelief in the true sense of the word, because their disbelief was only
outward and verbal, and inwardly they recognized the truth.

Allaah says (interpretation of the meaning):

“it is not you that they deny, but it is the Verses (the
Qur’aan) of Allaah that the Zaalimoon (polytheists and wrongdoers) deny”

[al-An’aam 6:33]

“And they belied them (those Ayaat) wrongfully and
arrogantly, though their ownselves were convinced thereof”

[al-Naml 27:14]

Similar to this is the kufr of permitting that which is
forbidden. Whoever regards as permissible something which he knows that
Islam has forbidden has disbelieved in the Messenger (peace and
blessings of Allaah be upon him) and in that which he brought. The same
applies to one who forbids something which he knows that Islam has
permitted.

-2- The kufr of turning away in arrogance, such as the kufr
of Iblees of whom Allaah said:

“… except Iblees (Satan), he refused and was proud and was
one of the disbelievers (disobedient to Allaah)”

[al-Baqarah 2:34 – interpretation of the meaning]

And Allaah says (interpretation of the meaning):

“They (hypocrites) say: ‘We have believed in Allaah and in
the Messenger (Muhammad), and we obey,’ then a party of them turn away
thereafter, such are not believers”

[al-Noor 24:47]

So Allaah has stated that those who do not act in accordance
with faith are not believers, even if they utter the words of faith. The
kufr of turning away means that one ignores the truth and does not learn it
or act in accordance with it, whether it is the matter of words, actions or
beliefs. Allaah says (interpretation of the meaning):

“But those who disbelieve, turn away from that whereof
they are warned”[al-Ahqaaf 46:3]

Whoever turns away verbally from that which the Messenger has
brought is like one who says “I will not follow him.” The one who turns away
by his actions is like one who runs away from hearing the truth which he
brought, or puts his fingers in his ears so as not to hear, or who hears it
but turns away in his heart and refuses to believe, and who refuses to act
upon it. He has disbelieved in the sense of the kufr of turning away.

-3- The kufr of hypocrisy. This takes the form of not
believing in the heart and not acting, whilst submitting outwardly in order
to show off to people. This is like the kufr of Ibn Salool and the other
munaafiqeen (hypocrites) of whom Allaah said (interpretation of the
meaning):

“And of mankind, there are some (hypocrites) who say: ‘We
believe in Allaah and the Last Day,’ while in fact they believe not.

They (think to) deceive Allaah and those who believe,
while they only deceive themselves, and perceive (it) not!

In their hearts is a disease (of doubt and hypocrisy) and
Allaah has increased their disease. A painful torment is theirs because they
used to tell lies.

And when it is said to them: ‘Make not mischief on the
earth,’ they say: ‘We are only peacemakers.’

Verily, they are the ones who make mischief, but they
perceive not.

And when it is said to them (hypocrites): ‘Believe as the
people (followers of Muhammad, Al-Ansaar and Al-Muhajiroon) have believed,’
they say: ‘Shall we believe as the fools have believed?’ Verily, they are
the fools, but they know not.

And when they meet those who believe, they say: ‘We
believe,’ but when they are alone with their Shayaateen (devils —
polytheists, hypocrites), they say: ‘Truly, we are with you; verily, we were
but mocking.’

Allaah mocks at them and gives them increase in their
wrong-doing to wander blindly.

These are they who have purchased error for guidance, so
their commerce was profitless. And they were not guided.

Their likeness is as the likeness of one who kindled a
fire; then, when it lighted all around him, Allaah took away their light and
left them in darkness. (So) they could not see.

They are deaf, dumb, and blind, so they return not (to the
Right Path).

Or like a rainstorm from the sky, wherein is darkness,
thunder, and lightning. They thrust their fingers in their ears to keep out
the stunning thunderclap for fear of death. But Allaah ever encompasses the
disbelievers (i.e. Allaah will gather them all together).

The lightning almost snatches away their sight, whenever
it flashes for them, they walk therein, and when darkness covers them, they
stand still. And if Allaah willed, He could have taken away their hearing
and their sight. Certainly, Allaah has power over all things”

[al-Baqarah 2:8-20]

-4- The kufr of doubt, which means hesitating with regard to
following the truth and being uncertain as to whether it is true, because
what is required is certainty of faith (yaqeen) that what the Messenger
brought is truth with no hint of doubt in it. Whoever thinks that what he
brought may not be true has disbelieved, in the sense of kufr of doubt, as
Allaah says (interpretation of the meaning):

“And he went into his garden while in a state (of pride
and disbelief), unjust to himself. He said: ‘I think not that this will ever
perish.

And I think not the Hour will ever come, and if indeed I
am brought back to my Lord, (on the Day of Resurrection), I surely, shall
find better than this when I return to Him.’

His companion said to him during the talk with him: ‘Do
you disbelieve in Him Who created you out of dust (i.e. your father Adam),
then out of Nutfah (mixed semen drops of male and female discharge), then
fashioned you into a man?

But as for my part, (I believe) that He is Allaah, my
Lord, and none shall I associate as partner with my Lord.’”

[al-Kahf 18:35-38]

From this we may conclude that kufr – which is the opposite
of eemaan or faith – may take the form of feelings in the heart, such as
hating Allaah or His signs, or His Messenger (peace and blessings of
Allaah be upon him); this contradicts love and faith which support the
actions of the heart. Kufr may also take the form of spoken words, such as
insulting Allaah, or it may be an outward action, such as prostrating to
idols, or offering sacrifices to someone other than Allaah. Just as faith
takes the form of actions of the heart, words on the tongue and outward
physical actions, so too kufr may take the form of actions of the heart,
words on the tongue and outward physical actions. We ask Allaah to keep us
safe from kufr and its branches, and to increase us in faith and make us
guided and cause us to guide others… Ameen. And Allaah knows best.

See A’laam al-Sunnah al-Manshoorah,
177; Nawaaqid al-Eemaan al-Qawliyyah wa’l-‘Amaliyyah by Shaykh ‘Abd al-‘Azeez Aal ‘Abd al-Lateef, 36-46; Dawaabit al-Takfeer by Shaykh ‘Abd-Allaah al-Qarani, 183, 196.

Sheikh Muhammed Salih Al-Munajjid

From learning Quran online Blog

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It is mustahabb to isolate oneself at times of tribulation when the Muslim fears he may lose his religious commitment

I recently read this hadith which is related by Bukhari but I dont understand its meaning, it goes something like; 'A time will come when the best property of a Muslim will be sheep which he will take to a mountain so as too flee with his realigion from afflictions' Can you lpease try and explain it's meaning to me?

Praise be to Allaah.

Commentary
on the hadeeth.

This hadeeth
was narrated by al-Bukhaari in a number of places in his Saheeh, such
as (7088) Kitaab al-Fitan, where he narrated that Abu Sa’eed
al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: “Soon there will come
a time when the best wealth a Muslim will have will be sheep which he will
take to the mountaintops and places where rain falls, fleeing for the sake
of his religious commitment from tribulation.” And Muslim narrated a similar
hadeeth in his Saheeh (1888), also from Abu Sa’eed al-Khudri (may
Allaah be pleased with him), which says that a man came to the Prophet
(peace and blessings of Allaah be upon him) and said, “Which of the people
is best?” He said, “A man who strives in jihad for the sake of Allaah with
his wealth and his self.” He asked, “Then who?” He said, “A believer in a
mountain pass who worships Allaah and leaves the people alone.”

The word
sha’af [in the second hadeeth] means a mountaintop. The word shi’b [in the
first hadeeth] means a gap or pass between two mountains. Al- Nawawi said in
Sharh Saheeh Muslim (13/34): “This does not mean the mountain pass
itself, rather what is referred to is being alone and isolating oneself. A
mountain pass is mentioned as a metaphor because it is usually devoid of
people.”

The hadeeth
indicates that it is preferable to isolate oneself from people and not mix
with them in cases where a Muslim fears for his religious commitment because
of widespread tribulation, where if he mixes with people he cannot be sure
that his religious commitment will be safe and that he will not apostatize
or deviate from the truth, or fall into shirk or abandon the basic
principles and pillars of Islam, and so on.

Al-Haafiz
ibn Hajar said in al-Fath (13/42): “This report indicates that
isolation is preferable in the case of one who fears for his religious
commitment.”

Al-Sindi
said in his footnotes on al-Nasaa’i (8/124): “This shows that it is
permissible to isolate oneself, indeed it is preferable at times of
tribulation.”

In the
second hadeeth quoted above the Prophet (peace and blessings of Allaah
be upon him) mentioned the believer who isolates himself second in virtue
only to the mujaahid who fights for the sake of Allaah. Al-Haafiz said in
al-Fath (6/6): “The believer who isolates himself is second in virtue
only to the mujaahid because the one who mixes with people cannot guarantee
that he will not commit sin, and these sins may be greater in number than
the hasanaat (rewards for good deeds) that he gains as a result of mixing
with people. But being isolated is regarded as preferable only in cases
where there is tribulation.”

As for
isolating oneself at times other than times of tribulation when a Muslim
fears for his religious commitment, the scholars differed in their views in
this case. The majority said that mixing with people is preferable to
withdrawing from them, and they quoted several texts as evidence for that,
including the following:

1 – That
this was the way of the Prophet (peace and blessings of Allaah be upon
him) and the Prophets before him (peace be upon them), and the majority of
the Sahaabah (may Allaah be pleased with them). (Sharh Muslim
by al-Nawawi, 13/34).

2 – The
report narrated by al-Tirmidhi (5207) and Ibn Maajah (4032), which says that
the Prophet (peace and blessings of Allaah be upon him) said: “The
believer who mixes with people and patiently bears their annoyance will have
a greater reward than the believer who does not mix with people and
patiently bear their annoyance.” (Classed as saheeh by al-Albaani in
Saheeh al-Tirmidhi, 2035).

Al-Sindi said in his
footnote on Ibn Maajah (2/493): “This hadeeth indicates that the one who is
patient and mixes with people is better than the one who isolates himself.”

Al-San’aani
said in Subul al-Salaam (4/416): “This indicates that mixing with
people whereby one enjoins what is good and forbids what is evil and deals
with them in a good manner is better than keeping away from them and not
putting up with mixing with them.”

3 – The
report narrated by al-Tirmidhi (1574) from Abu Hurayrah (may Allaah be
pleased with him) who said: “One of the Companions of the Messenger of
Allaah (peace and blessings of Allaah be upon him) came upon a mountain
pass where there was a small spring of fresh water, which delighted him
because it was so good. He said, ‘What if I were to withdraw from the people
and settle in this mountain pass? But I will not do it until I seek the
permission of the Messenger of Allaah (peace and blessings of Allaah be
upon him).’ So he mentioned it to the Messenger of Allaah (peace and
blessings of Allaah be upon him), who said: ‘Do not do that, for if any one
of you remains striving for the sake of Allaah, it is better than praying in
His House for seventy years. Do you not want Allaah to forgive you and admit
you to Paradise? Fight in Allaah's cause. He who fights in Allaah's cause as
long as the time between two milkings of a she-camel will be assured of
Paradise.’” (It was classed as hasan by al-Albaani in Saheeh al-Tirmidhi,
1348).

The benefits
that the Muslim gains by mixing with people for legitimate shar’i purposes,
include establishing the rituals of Islam, increasing the number of the
Muslims, spreading all kinds of goodness among them by helping and aiding
them etc., attending Jumu’ah (Friday) prayers and prayers in congregation,
attending funerals, visiting the sick, attending dhikr circles, etc. (Fath
al-Baari, 13/43); Sharh Muslim by al-Nawawi, 13/34).

And Allaah
is the Source of strength. And Allaah knows best. May Allaah bless our
Prophet Muhammad and all his family and companions, and grant them peace.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

From learning Quran online Blog

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The view of Ahl al-Sunnah towards the Sahaabah and the leadership of Abu Bakr al-Siddeeq

what evidence do you have that tells you Imama Ali(A.S.) isnt suppose to be the leader after th Prophet muhammed(A.S).

Praise
be to Allaah.

One of the basic principles of Ahl al-Sunnah wa’l-Jamaa’ah
is that they have nothing against the Companions of the Messenger of
Allaah

(peace and blessings of Allaah be upon him) and they do not say anything
against them. Their hearts are free of any hatred, resentment and rancour
(towards them) and they do not say anything (about them) that is not
appropriate or befitting, because Allaah says (interpretation of the
meaning):

“And those who came after them say: ‘Our Lord! Forgive
us and our brethren who have preceded us in Faith, and put not in our
hearts any hatred against those who have believed. Our Lord! You are
indeed full of kindness, Most Merciful’”[al-Hashr :10]

And
they obey the Prophet

(peace and blessings of Allaah be upon him) who said: “Do not revile
my companions, for by the One in Whose hand is my soul, if one of you
were to spend in charity gold equal to the size of Mount Uhud, he would
not achieve the status of one of them, or even come halfway.” (narrated
by al-Bukhaari, 3637; Muslim, 2541).

One
of the basic principles of Ahl al-Sunnah is that they accept that which
has been narrated in the Qur’aan and Sunnah, and the consensus of the
scholars, concerning the virtues and status (of the Sahaabah). They
give precedence to those who spent and fought before the victory – the
treaty of al-Hudaybiyah – over those who spent and fought afterwards,
because Allaah says (interpretation of the meaning):

“Not equal among you are those who spent and fought
before the Victory. Such are higher in degree than those who spent and
fought afterwards. But to all Allaah has promised the best (reward).
And Allaah is All-Aware of what you do”

[al-Hadeed 57:10]

They
give precedence to the Muhaajireen over the Ansaar, because Allaah says
(interpretation of the meaning):

“And the foremost to embrace Islam of the Muhaajiroon
and the Ansaar and also those who followed them exactly (in Faith).
Allaah is well-pleased with them as they are well-pleased with Him.
He has prepared for them Gardens under which rivers flow (Paradise),
to dwell therein forever. That is the supreme success”

[al-Tawbah 9:100.] So the aayah
gives precedence to the Muhaajireen over the Ansaar.

They
believe that Allaah said concerning the people of Badr – who numbered
three hundred and umpteen – “Do whatever you like, for I have forgiven
you,” because the Prophet

(peace and blessings of Allaah be upon him) said, “Maybe Allah looked
at the people of Badr and said, ‘Do whatever you like, for I have forgiven
you.’” (Narrated by al-Bukhaari, 3007; Muslim, 2494 - from the hadeeth
of ‘Ali ibn Abi Taalib)
They
believe that no-one who gave the oath of allegiance (bay’ah) under the
tree will enter Hell, as the Prophet

(peace and blessings of Allaah be upon him) said. Rather Allaah is pleased
with them and they are pleased with Him, and they numbered more than
one thousand and four hundred. Allaah says (interpretation of the meaning):

“Indeed, Allaah was pleased with the believers when
they gave the Bay‘ah (pledge) to you (O Muhammad) under the tree, He
knew what was in their hearts, and He sent down As-Sakeenah (calmness
and tranquillity) upon them, and He rewarded them with a near victory”[al-Fath
48:18]

And the Prophet

(peace and blessings of Allaah be upon him) said: “In sha Allaah, no
one among the companions of the tree, those who gave their oath of allegiance
beneath the tree, will enter Hell.” (Narrated by Muslim, 2496). Among
those who pledged allegiance beneath the tree were Abu Bakr, ‘Umar,
‘Uthmaan and ‘Ali, may Allaah be pleased with them all.

And they (Ahl al-Sunnah) bear witness that those will
enter Paradise who the Messenger of Allaah bore witness that they would
enter, such as the ten (who were given the glad tidings of Paradise),
and Thaabit ibn Qays ibn Shammaas, and others among the Sahaabah (may
Allaah be pleased with them). The Prophet

(peace and blessings of Allaah be upon him) said: “Abu Bakr will be
in Paradise, ‘Umar will be in Paradise, ‘Uthmaan will be in Paradise,
‘Ali will be in Paradise, Talhah will be in Paradise, al-Zubayr will
be in Paradise, ‘Abd al-Rahmaan ibn ‘Awf will be in Paradise, Sa’d will
be in Paradise, Sa’eed will be in Paradise and Abu ‘Ubaydah ibn al-Jarraah
will be in Paradise.” (Narrated by Abu Dawood, 4649; al-Tirmidhi, 3747;
classed as saheeh by al-Albaani).

They affirm that which has been narrated in mutawaatir
reports from ‘Ali ibn Abi Taalib (may Allaah be pleased with him) and
others, that the best among this ummah after its Prophet is Abu Bakr,
then ‘Umar. It was narrated that Muhammad ibn al-Hanafiyyah said: “I
said to my father (‘Ali ibn Abi Taalib), ‘Which of the people is the
best after the Messenger of Allaah

(peace and blessings of Allaah be upon him)?’ He said, ‘Abu Bakr.’ I
asked, ‘Then who?’ He said, ‘ ‘Umar.’ I was worried that he would say
‘Uthmaan, so I said, ‘Then is it you?’ He said, ‘I am just a man among
the Muslims.’” (Narrated by al-Bukhaari, 3671). So they (Ahl al-Sunnah)
list ‘Uthmaan as the third and ‘Ali as the fourth, may Allaah be pleased
with them.

See al-Waasitiyyah by Shaykh al-Islam Ibn Taymiyah,
with commentary.

Secondly: it is part of the belief of Ahl al-Sunnah that
the most deserving of the people to succeed the Messenger of Allaah

(peace and blessings of Allaah be upon him) was Abu Bakr al-Siddeeq
(may Allaah be pleased with him). The evidence for the leadership of
Abu Bakr (may Allaah be pleased with him) is as follows:

1 – It was narrated from Muhammad ibn Jubayr ibn Mut’im
that his father said: “A woman came to the Prophet

(peace and blessings of Allaah be upon him) and he told her to come
back later. She said, ‘What if I come back and do not find you?’ as
if she was referring to death. He

(peace and blessings of Allaah be upon him) said, ‘If you do not find
me, then go to Abu Bakr.’” (Narrated by al-Bukhaari, 3659).

2 – It was narrated that Ibn Mas’ood said: “The Messenger
of Allaah

(peace and blessings of Allaah be upon him) said: ‘Take as your leaders
those who come after me, Abu Bakr and ‘Umar.’” (Narrated by al-Tirmidhi,
3805; classed as saheeh by al-Albaani).

3 – It was narrated that Ibn ‘Umar (may Allaah be pleased
with them both) said: “The Messenger of Allaah

(peace and blessings of Allaah be upon him) said: ‘Whilst I was standing
by a well, drawing water from it, Abu Bakr and ‘Umar came. Abu Bakr
took the bucket and drew one or two buckets, but there was some weakness
in his drawing. May Allah forgive him. Then ‘Umar bin Al-Khattaab came
and the bucket turned into a very large one in his hands. I had never
seen such a mighty person as he in doing such hard work till all the
people drank to their satisfaction and watered their camels that knelt
down there.’” (Narrated by al-Bukhaari, 3676).

Ibn Hajar said in his commentary on this hadeeth:

“Whilst I was standing by a well” means, in a dream.
“Drawing water from it” means, filling a bucket with water. “He drew
one or two buckets (dhanooban aw dhanoobayn)”: dhanoob
refers to a large bucket when it is full of water. It seems to me that
this refers to the major conquests which took place during his reign
(as khaleefah), which numbered three. Hence the hadeeth does not refer
to the number of buckets in the case of ‘Umar, rather it describes his
drawing of water as ‘mighty’, referring to the many conquests that would
occur during his reign as khaleefah. And Allaah knows best.

Al-Shaafa’i mentioned the interpretation of this hadeeth
in al-Umm, where after quoting it he said: The meaning of the
phrase “but there was some weakness in his drawing” is that his time
of leadership was short, because of his untimely death and the fact
that the war against the apostates (ahl al-riddah) kept him from reaching
the level of conquests attained by ‘Umar during his lengthy reign as
khaleefah.

With regard to the phrase “May Allaah forgive him,” al-Nawawi
said: This is a du’aa’ on the part of the one who is speaking, i.e.,
there can be no other interpretation. Others said that it was an indication
that the death of Abu Bakr was close. A similar case is to be seen in
the aayah in which Allaah says to His Prophet

(peace and blessings of Allaah be upon him):

“So glorify the Praises of your Lord, and ask His
forgiveness. Verily, He is the One Who accepts the repentance and Who
forgives”[al-Nasr 110:3 – interpretation of the meaning]

This aayah was an indication that the death of the Prophet

(peace and blessings of Allaah be upon him) was close. I say: it may
be that it was an indication that the small number of conquests during
his time was not his fault, because the reason for that was the brevity
of his rule, and the meaning of forgiveness is to remove any blame from
him.

“And the bucket turned into a very large one in his hands”
means, it became a huge bucket. “I had never seen such a mighty person
as he” means that he achieved the ultimate.

4 – It was narrated that ‘Aa’ishah said: “The Messenger
of Allaah

(peace and blessings of Allaah be upon him) said to me when he was sick,
‘Call Abu Bakr for me, your father and your brother, so that I may dictate
a letter. For I am worried lest someone who is ambitious says that he
is more entitled to the position of leadership, but Allaah and the believers
will not accept anyone other than Abu Bakr.’” (Narrated by Muslim, 2387).

5 – During his final illness, the Prophet

(peace and blessings of Allaah be upon him) appointed Abu Bakr al-Siddeeq
to lead the Muslims in prayer and he did not accept anyone else to take
his place. The fact that he was appointed to take his place in the case
of minor leadership (leading the prayers) indicates that he would succeed
him in the case of major leadership (as imaam or khaleefah).

And Allaah knows best.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

From learning Quran online Blog

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The Standing Committee Why is Islam called so ?

Why is Islam called so ?

Praise be to
Allaah.

A: In Arabic, Islam means surrender . It has been taken to describe
the status of the one who embraces Allah’s Religion for he surrenders
his will to Allah and abide by the rules set by Him and conveyed via
His Prophet, peace and blessings be upon him. Allah says about Ibrahim,
peace be upon him, “When his Lord said to him, “Submit (be a Muslim
)!” He said, “I have submitted myself (as a Muslim ) to the Lord of
all that exists. ” [al-Baqarah 2:131 – interpretation of the meaning]
.

The Standing Committee

al-Da’wah magazine, no. 1789, p. 42.

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Islamic ‘aqeedah is a practical method; and important books on ‘aqeedah

Is Islamic ‘aqeedah a theoretial method or a practical method? What books can we read to learn about ‘aqeedah? How can we apply ‘aqeedah in real life? What are the ways of learning ‘aqeedah? Is doing one Islamic thing and not another (such as praying but not giving zakaah or not lowering the gaze etc) regarded as a fault in one’s ‘aqeedah? Do the Muslims nowadays need someone to teach them ‘aqeedah?

I hope you can offer some information to one who wants to learn true ‘aqeedah according to the method of the Sahaabah (may Allaah be pleased with them).

Praise be to Allaah.

Firstly:

Islamic ‘aqeedah is not a theoretical and philosophical
method; action is an essential part of this ‘aqeedah. Hence the Ahl
al-Sunnah are agreed that eeman (faith) consists of both words and deeds, or
speaking with the tongue, believing in the heart and acting with the
physical faculties.

Whoever believes in Allaah as his Lord and God, will worship
Him and obey Him by praying, giving zakaah and so on.

Whoever believes in the Last Day and its reckoning and reward
or punishment, will be motivated thereby to do that which Allaah has
commanded and abstain from that which He has forbidden.

Whoever believes that Muhammad (peace and blessings of
Allaah be upon him) is the Messenger of Allaah will therefore obey him,
follow his Sunnah and propagate his religion.

Thus the principles in which a person believes are translated
into actions and words and efforts. The stronger that faith grows in his
heart, the more its effects will be seen outwardly.

Hence the Prophet (peace and blessings of Allaah be upon
him) said: “In the body there is a piece of flesh which, if it is sound, the
entire body will be sound, and if it is corrupt, the entire body will be
corrupt. It is the heart.” Narrated by al-Bukhaari, 52; Muslim, 1599.

Al-Hasan al-Basri (may Allaah have mercy on him) said: “Faith
is not the matter of wishes or outward appearances, rather it is that which
settles in the heart and is confirmed by one's actions.”

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him)
said: “If the heart is sound in terms of faith, knowledge and feelings, then
this will inevitably lead to the soundness of physical actions, such as
verbal statements and deeds. As the leading scholars of hadeeth said: Words
and deeds, both inward and outward. What is outward must follow what is
inward, so if what is inward is sound then what is outward will also be
sound, and if it (the former) is corrupt, (the latter) will also be corrupt.
Hence one of the Sahaabah said concerning the one who prayed carelessly: If
his heart had been humble and focused, his body would have been humble and
focused.

Majmoo’ al-Fataawa, 7/187

Secondly:

With regard to books which one may read about ‘aqeedah, there
are many, the greatest of which are the Book of Allaah and the Sunnah of His
Messenger (peace and blessings of Allaah be upon him), in which there
is protection and salvation for those who adhere closely to them. The
scholars were concerned with explaining and propagating sound ‘aqeedah, and
they wrote innumerable books on this topic. Among the most famous of these
books are the following:

Al-Sunnah by ‘Abd-Allaah ibn
Ahmad ibn Hanbal

Al-Tawheed by Ibn Khuzaymah

Sharh Usool I’tiqaad Ahl al-Sunnah
by al-Laalkaa’i

‘Aqeedat al-Salaf wa Ashaab al-Hadeeth
by al-Sabooni

al-‘Aqeedah al-Waasitiyyah by
Ibn Taymiyah [available in English translation]

al-‘Aqeedah al-Tahhaawiyyah wa Sharhuha
by Ibn Abi’l-‘Izz al-Hanafi

Lawaami’ al-Anwaar al-Bahiyyah
by al-Safaareeni

Ma’aarij al-Qubool by Haafiz
Hakami

Al-Irshaad ila Saheeh al-I’tiqaad
by Shaykh Saalih al-Fawzaan – this is an easy and useful book.

Thirdly:

With regard to applying this ‘aqeedah in real life, this is
done by learning it, propagating it, calling others to it, and refuting
those who go against it with wisdom and beautiful preaching. This is how
‘aqeedah is spread and its effects made manifest so that all people may
benefit from it.

Fourthly:

The way in which ‘aqeedah may be learned is to learn it
directly from those who believe in it and act accordingly. This is the
soundest and best way for those who are able to do it. For those who are far
away from scholars, they should refer to their commentaries, writings and
tapes, as well as asking about confusing matters and anything they do not
understand.

Fifthly:

If a person follows some of the teachings of Islam and
neglects others, by failing to do some of the obligatory duties or by
committing some of the acts that are forbidden, this is a shortcoming in his
faith and a weakness in his belief and his love for his Lord and His
religion. This is undoubtedly a fault in his ‘aqeedah.

Hence one of the basic principles of Ahl al-Sunnah
wa’l-Jamaa’ah is that faith increases by doing acts of worship and decreases
by doing acts of sin. These shortcomings and faults may erase faith
altogether, so that the person becomes an apostate from Islam, such as if he
stops praying. See question no. 5208 and
2182.

With regard to sins that do not reach the level of kufr, such
as withholding obligatory zakaah or looking at haraam things and so on,
these are things which cause faith to decrease.

Sixthly:

The Muslims need people to explain pure, correct ‘aqeedah to
them, that is based on the Qur’aan and Sunnah according to the understanding
of the righteous salaf. That is because of the widespread existence of
ignorance, innovations (bid’ah), myths and deviant schools of thought.

Every Muslim must be sincere towards himself first of all, by
learning correct aqeedah from trustworthy sources, then by propagating it
and teaching it to the people, by means of lessons and lectures, books,
publications and magazines, thus fulfilling the duty to convey the message
as Allaah says (interpretation of the meaning):

“(And remember) when Allaah took a covenant from those who
were given the Scripture (Jews and Christians) to make it (the news of the
coming of Prophet Muhammad and the religious knowledge) known and clear to
mankind, and not to hide it”

[Aal ‘Imraan 3:187]

“Let there arise out
of you a group of people inviting to all that is good (Islam), enjoining
Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do) and
forbidding Al-Munkar (polytheism and disbelief and all that Islam has
forbidden). And it is they who are the successful”

[Aal ‘Imraan 3:104]

“Say (O Muhammad): ‘This is my way; I invite unto Allaah
(i.e. to the Oneness of Allaah — Islamic Monotheism) with sure knowledge, I
and whosoever follows me (also must invite others to Allaah, i.e. to the
Oneness of Allaah — Islamic Monotheism with sure knowledge). And Glorified
and Exalted be Allaah (above all that they associate as partners with Him).
And I am not of the Mushrikoon (polytheists, pagans, idolaters and
disbelievers in the Oneness of Allaah; those who worship others along with
Allaah or set up rivals or partners to Allaah)’”

[Yoosuf 12:108]

And Allaah knows best.

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Studying in a Catholic school

I had a question about attending a Catholic school. I attend a Catholic College, and many of my muslims friend have stated that it is not a rightful act to attend a catholic school. However, I'm not forced to take any of the classes that relate to the Catholisicm. Also, I pray in school, so is there anything wrong with praying in a Catholic school?

Praise be to Allaah.

Undoubtedly these schools pose a great danger to the Muslim
who is ignorant of Islam and its teachings, because they give lessons and
teach information in which there is approval and praise of the kaafirs and
their religions and beliefs, and usually attack Islam and condemn the
Muslims. But if the student in these schools has a sound understanding of
the beliefs of Islam, and knows the pillars of Islam and what is halaal and
what is haraam in Islam, and he needs to go to such a school in order to
learn a skill or profession or a gain specific knowledge, and he is
confident that he will not be influenced by their lessons and teachers, and
he will not be forced to learn any of the subjects that have to do with
Catholicism, then in that case we think that it is o.k. for him to study
there. Rather we worry about one who is ignorant and does not understand the
plots of the kaafirs and their tricks against the Muslims. But whoever is
confident and adheres to the beliefs and practices of Islam, then usually
such a person would not be affected by their teachings and practice.

Shaykh ‘Abd-Allaah ibn Jibreen.

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Man is accountable

Will man have to account for everything that he does in this world?

Praise be to
Allaah.

Each person is a pledge for that which he has earned
(cf. al-Toor 52:21, al-Muddaththir 74:38) Whoever believes and does
righteous deeds will enter Paradise and whoever disbelieves in Allaah
and His Messenger will enter Hell. Allaah says (interpretation of the
meaning):

“Surely, those who disbelieved in
Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.),
We shall burn them in Fire. As often as their skins are roasted through,
We shall change them for other skins that they may taste the punishment.
Truly, Allaah is Ever Most Powerful, All-Wise.

But those who believe (in the Oneness of Allaah —
Islamic Monotheism) and do deeds of righteousness, We shall admit them
to Gardens under which rivers flow (Paradise), abiding therein forever.
Therein they shall have Azwaajun Mutahharatun (purified mates or wives),
and We shall admit them to shades wide and ever deepening (Paradise)”[al-Nisaa’
4:56-57]

Righteous deeds benefit the one who does them,
for Allaah has no need of us. And evil deeds only harm the one who does
them, for they do not harm Allaah at all, Allaah says (interpretation
of the meaning):

“Whosoever does righteous good deed,
it is for (the benefit of) his ownself; and whosoever does evil, it
is against his ownself. And your Lord is not at all unjust to (His)
slaves”[Fussilat 41:46]

And He says (interpretation of the meaning):

“And whosoever strives, he strives only for himself.
Verily, Allaah stands not in need of any of the ‘Aalameen (mankind,
jinn, and all that exists)”[al-‘Ankaboot 29:6]

Allaah is Generous and multiplies hasanaat
(good deeds) as He says (interpretation of the meaning):

“Whoever brings a good deed (Islamic Monotheism and
deeds of obedience to Allaah and His Messenger) shall have ten times
the like thereof to his credit, and whoever brings an evil deed (polytheism,
disbelief, hypocrisy, and deeds of disobedience to Allaah and His Messenger)
shall have only the recompense of the like thereof, and they will not
be wronged”[al-An’aam 6:160]

Righteous deeds such as prayer, zakaah, fasting,
Hajj, enjoining what is good, forbidding what is evil, jihaad, reading
Qur’aan, etc., are the symbols of Islam, and the reward for all of them
is Paradise, as Allaah says (interpretation of the meaning):

“And whoever does righteous good deeds, male or female,
and is a (true) believer [in the Oneness of Allaah (Muslim)], such will
enter Paradise and not the least injustice, even to the size of a Naqeera
(speck on the back of a date stone), will be done to them”[al-Nisaa’
4:124]

The punishment for all evil deeds and sins
such as oppression, shirk (associating others with Allaah), murder,
corruption, arrogance, and other sins is Hell, unless one repents. Allaah
says (interpretation of the meaning):

“And whosoever disobeys Allaah and His Messenger (Muhammad),
and transgresses His limits, He will cast him into the Fire, to abide
therein; and he shall have a disgraceful torment”[al-Nisaa’ 4:14]

Words and deeds, whether they are good or
bad, are all recorded with the Lord of the Worlds. Allaah says (interpretation
of the meaning):

“This Our Record speaks about you with truth. Verily,
We were recording what you used to do (i.e. Our angels used to record
your deeds)” [al-Jaathiyah 45:29]

Allaah does not accept any deeds except those
which are done purely for Allaah in accordance with the guidance of
the Messenger of Allaah (peace
and blessings of Allaah be upon him), as Allaah says (interpretation
of the meaning):

“So whoever hopes for the Meeting with his Lord, let
him work righteousness and associate none as a partner in the worship
of his Lord”[al-Kahf 18:110]

On the Day of Resurrection, each person will
see what he did, acts of obedience or disobedience, good or evil, as
Allaah says (interpretation of the meaning):

“That Day mankind will proceed in
scattered groups that they may be shown their deeds.

So whosoever does good equal to the weight of an atom
(or a small ant) shall see it.

And whosoever does evil equal to the weight of an
atom (or a small ant) shall see it”[al-Zalzalah :6-8]

On the Day of Resurrection, each person will
be given his book (record of deeds) and it will be said to him:

“Read your book. You yourself are
sufficient as a reckoner against you this Day” [al-Israa’ 17:14
– interpretation of the meaning]

Whoever believed and did righteous deeds
will take his book in his right hand in joy, and will enter Paradise,
and whoever disobeyed Allaah and His Messenger will take his book in
his left hand or from behind his back, and will enter Hell. Allaah says
(interpretation of the meaning):

“Then as for him who will be given
his Record in his right hand,

He surely, will receive an easy reckoning,

And will return to his family in joy!

But whosoever is given his Record behind his back,

He will invoke (for his) destruction,

And he shall enter a blazing Fire, and made to taste
its burning”

[al-Inshiqaaq 84:7-12]

And there is a great difference between faith
and disbelief, obedience and disobedience, the people of Paradise and
the people of Hell:

“Is then he who is a believer like
him who is a Faasiq (disbeliever and disobedient to Allaah)? Not equal
are they.

As for those who believe (in the Oneness of Allaah
Islamic Monotheism) and do righteous good deeds, for them are
Gardens (Paradise) as an entertainment for what they used to do.

And as for those who are Faasiqoon (disbelievers and
disobedient to Allaah), their abode will be the Fire, every time they
wish to get away therefrom, they will be put back thereto, and it will
be said to them: ‘Taste you the torment of the Fire which you used to
deny’” [al-Sajdah 32:18-20 – interpretation of the meaning]

Allaah states that the believers are the ones who will
be the victors, and the disbelievers are the ones who will be the losers,
as He says (interpretation of the meaning):

“By Al-‘Asr (the time).

Verily, man is in loss,

Except those who believe (in Islamic Monotheism) and
do righteous good deeds, and recommend one another to the truth [i.e.
order one another to perform all kinds of good deeds (Al-Ma‘roof)
which Allaah has ordained, and abstain from all kinds of sins and evil
deeds (Al-Munkar) which Allaah has forbidden], and recommend one
another to patience (for the sufferings, harms, and injuries which one
may encounter in Allaah’s Cause during preaching His religion of Islamic
Monotheism or Jihaad)”[al-‘Asr 103:1-3]

O Allaah, grant us Paradise and save us from
Hell. Bestow Your mercy upon us, O Most Merciful of those who show mercy.

From Usool al-Deen al-Islami by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri

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Islamic rights

What are the most important rights that are respected in Islam?

Praise be to
Allaah.

Islamic rights are many, among the most important
of which are the following:

The rights of Allaah

The blessings of Allaah to His slaves are
innumerable. Every blessing deserves thanks. The rights of Allaah upon
His slaves are many, the most important of which include the following:

1.
Tawheed, which means believing that Allaah is One in His
Essence, His names, His attributes and His deeds. So we should believe
that Allaah alone is the Lord, the Sovereign, the Controller, the Creator,
the Provider, in Whose hand is Dominion and He is Able to do all things:

“Blessed be He in Whose Hand is the
dominion; and He is Able to do all things”[al-Mulk 67:1 – interpretation
of the meaning]

2.
‘Ibaadah (worship), which means worshipping Allaah alone because
He is their Lord, Creator and Provider. So all kinds of worship should
be devoted to Him alone, such as du’aa’ (supplication), dhikr (remembering
Allaah), seeking help, humbling oneself, submitting, hope and fear,
vows, sacrifices, and so on. Allaah says (interpretation of the meaning):

“Worship Allaah and join none with
Him (in worship)”

[al-Nisaa’ 4:36]

3.
Shukr (gratitude, giving thanks), for Allaah is the One
Who bestows favours and blessings upon all of creation, so they have
to show their gratitude for these blessings on their lips and in their
hearts and in their physical actions, by praising Allaah and using these
blessings to obey Allaah and in ways that Allaah has permitted:

“Therefore remember Me (by praying,
glorifying). I will remember you, and be grateful to Me (for My countless
Favours on you) and never be ungrateful to Me

[al-Baqarah
2:152 – interpretation of the meaning]

The rights of the Messenger

The sending of the Messenger
(peace and blessings of Allaah be upon him) is a great blessing for
all of mankind. Allah sent him to bring mankind forth from darkness
into light, and to show them that which will bring them happiness in
this world and in the Hereafter.

Among the rights that the Messenger has over
us are that we should love him, obey him and send blessings upon him.
Loving him (peace and blessings
of Allaah be upon him) is achieved by obeying his commands and believing
what he told us, avoiding that which he forbade and not worshipping
Allaah except in the ways that he prescribed.

Parent’s rights

Islam pays special attention to the family
and encourages love and respect within it. The parents are the basis
and foundation of the family, hence honouring one's parents is one of
the best deeds and one of the most beloved actions to Allaah.

Honouring one’s parents is achieved by obeying
them, respecting them, being humble towards them, treating them kindly,
spending on them, praying for them, upholding ties of kinship with those
to whom one is related through them, and honouring their friends:

“And your Lord has decreed that you worship none but
Him. And that you be dutiful to your parents”[al-Israa’ 17:23]

The rights of the mother in this regard
are greater, because she is the one who bears the child, gives birth
to him and breastfeeds him. A man came to the Prophet
(peace and blessings of Allaah be upon him) and said, “O Messenger of
Allaah, who is most deserving of my good companionship?” He said, “Your
mother.” He said, “Then who?” He said, “Your mother.” He said, “Then
who?” He said, “Your mother.” He said, “Then who?” He said, “Your father.”

(Agreed upon. This version was narrated by al-Bukhaari,
al-Adab, 78)

The rights of one Muslim over another

The believers are brothers and are an integrated
nation, like a building parts of which support other parts. They treat
one another with mercy and compassion, and love one another. In order
to preserve this building and this brotherhood, Allaah has prescribed
rights which each Muslim has over his fellow Muslim. These include love,
sincerity (naseehah), relieving his distress, concealing his
mistakes, supporting him when he is in the right, respecting neighbours
and honouring guests.

These rights also include returning greetings
of salaam, visiting the sick, accepting invitations, saying “yarhamuk
Allaah (may Allaah have mercy on you) to a Muslim when he sneezes,
and attending his funeral. The Prophet
(peace and blessings of Allaah be upon him) said: “The rights of one
Muslim over another are five: returning the greeting of salaam, saying
‘yarhamuk Allaah (may Allaah have mercy on you)’ when he sneezes,
accepting invitations, visiting the sick and attending funerals.” (Narrated
by Muslim, 2625)

Neighbour’s rights

Islam pays attention to the issue of neighbours,
whether they are Muslim or not, because of the interests served by that
in making the nation like one body. The Prophet
(peace and blessings of Allaah be upon him) said: ‘Jibreel kept on enjoining
the good treatment of neighbours to the extent that I thought that he
would include neighbours as heirs.” (Agreed upon. Narrated by Muslim,
2625)

Among the rights of one neighbour over
another as affirmed by Islam are the initiation of greetings, visiting
him if he is sick, offering condolences if calamity befalls him, congratulating
him at times of joy, overlooking his mistakes, concealing his faults,
bearing his annoyance with patience, giving him gifts, lending him money
if he needs it, lowering one’s gaze from looking at his womenfolk, and
guiding him to that which will benefit him in his religious and worldly
affairs. The Prophet (peace and
blessings of Allaah be upon him) said:

“The best of companions with Allaah is the one who is
best to his companion, and the best of neighbours with Him is the one
who is best to his neighbour.”(Narrated by al-Bukhaari in al-Adab
al-Mufrad, 115)

Concerning neighbours’ rights, Allaah says
(interpretation of the meaning):

“Worship Allaah and join none with Him (in worship);
and do good to parents, kinsfolk, orphans, Al-Masaakeen (the poor),
the neighbour who is near of kin, the neighbour who is a stranger, the
companion by your side…”[al-Nisaa’ 4:36]

Islam warns against annoying one’s neighbours
or treating them badly. The Messenger
(peace and blessings of Allaah be upon him) explained that this would
lead to being deprived of Paradise: “He will not enter Paradise from
whose harm his neighbour is not safe.” (Agreed upon. Narrated by Muslim,
64).

In order to achieve the common interest, Islam gives
rights to the ruler over his subjects and to the subjects over their
ruler, and its gives the husband rights over his wife and the wife rights
over her husband, and there are other just rights which Islam has enjoined.

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