Sharh Usool ul Thalatha

By Mohammad Zaid
Lesson 1

Contents:
- How is the Book Structured (5 Parts)
- Why do we study Tawhid (8 Reasons)
- Out of all the possible Aqeedah Texts, why are we studying Usool ath
Thalatha first
- What are the 3 Fundamental Principles (3 questions of the grave)
- What’s the benefit of studying these 3 Fundamental Principles

Usool Ath Thalatha

How is the book structured?

There are 5 parts to the book:

● 4 Issues regarding Surah al-'Asr

● 3 points related to Tawheed
● The importance of Tawhid
● The 3 questions of the grave (Main Part)
● The ending of the book

Why are we studying this book (Usool ath-Thalatha) specifically?

When deciding what book to study from, we ask the ones who are experts in the field
(of Aqeedah), these are the scholars

● "Then ask those who possess the Message (ahl adh-dhikr) if you do not
know." [Surah Anbiya 21:7]

When we ask the scholars, which book to start from, they mention
Usool-ath-Thalatha; this is a book that has been recommended by the Scholars so
we start with this book for a few reasons

● Our righteous predecessors and scholars of Islam began with this blessed
book
● We follow the path of our scholars so we may reach the rank they have
reached in knowledge.
The 3 Fundamental Principles

What are the 3 fundamental principles?

1) Who is your Lord?

2) What is your Religion?
3) Who is the one that was sent to you (Who is your Prophet) ?

Evidence (The Hadith) :

● Al-Bara (may Allah be pleased with him) said: We went out with the
Messenger of Allah (peace and blessings of Allah be upon him) for the funeral
of a man from among the Ansar. We came to the grave and when (the
deceased) was placed in the lahd , the Messenger of Allah (peace and
blessings of Allah be upon him) sat down and we sat around him, as if there
were birds on our heads (i.e., quiet and still). In his hand he had a stick with
which he was scratching the ground. Then he raised his head and said, “Seek
refuge with Allah from the torment of the grave ”, two or three times. Then he
said, “When the believing slave is about to depart this world and enter the
Hereafter, there come down to him from heaven angels with white faces like
the sun, and they sit around him as far as the eye can see. They bring with
them shrouds from Paradise and perfumes from Paradise. Then the Angel of
Death comes and sits by his head, and he says, ‘O good soul, come forth to
forgiveness from Allah and His pleasure.’ Then it comes out easily like a drop
of water from the mouth of a waterskin. When he seizes it, they do not leave it
in his hand for an instant before they take it and put it in that shroud with that
perfume, and there comes from it a fragrance like the finest musk on the face
of the earth.

Then they ascend and they do not pass by any group of angels but they say,
‘Who is this good soul?’ and they say, ‘It is So and So the son of So and So,
calling him by the best names by which he was known in this world, until they
reach the lowest heaven. They ask for it to be opened to them and it is
opened, and (the soul) is welcomed and accompanied to the next heaven by
those who are closest to Allah, until they reach the seventh heaven. Then
Allah says: ‘Record the book of My slave in ‘Illiyyun in the seventh heaven,
and return him to the earth, for from it I created them, to it I will return them
and from it I will bring them forth once again.’ So his soul is returned to his
body and there come to him two angels who make him sit up and they say to
him, ‘Who is your Lord?’ He says, ‘Allah.’ They say, ‘What is your religion?’ He
says, ‘My religion is Islam.’ They say, ‘Who is this man who was sent among
you?’ He says, ‘He is the Messenger of Allah (peace and blessings of Allah be
upon him).’ They say, ‘What did you do?’ He says, ‘I read the Book of Allah
and I believed in it.’ Then a voice calls out from heaven, ‘My slave has spoken
the truth, so prepare for him a bed from Paradise and clothe him from
Paradise, and open for him a gate to Paradise.’ Then there comes to him
some of its fragrance, and his grave is made wide, as far as he can see. Then
there comes to him a man with a handsome face and handsome clothes, and
a good fragrance, who says, ‘Receive the glad tidings that will bring you joy
this day.’ He says, ‘Who are you? Your face is a face which brings glad
tidings.’ He says, ‘I am your righteous deeds.’ He says, ‘O Lord, hasten the
Hour so that I may return to my family and my wealth.’ But when the
disbelieving slave is about to depart this world and enter the Hereafter, there
come down to him from heaven angels with black faces, bringing sackcloth,
and they sit around him as far as the eye can see. Then the Angel of Death
comes and sits by his head, and he says, ‘O evil soul, come forth to the wrath
of Allah and His anger.’ Then his soul disperses inside his body, then comes
out cutting the veins and nerves, like a skewer passing through wet wool.
When he seizes it, they do not leave it in his hand for an instant before they
take it and put it in that sackcloth, and there comes from it a stench like the
foulest stench of a dead body on the face of the earth. Then they ascend and
they do not pass by any group of angels but they say, ‘Who is this evil soul?’
and they say, ‘It is So and So the son of So and So, calling him by the worst
names by which he was known in this world, until they reach the lowest
heaven. They ask for it to be opened to them and it is not opened.” Then the
Messenger of Allah (peace and blessings of Allah be upon him) recited
(interpretation of the meaning): “for them the gates of heaven will not be
opened, and they will not enter Paradise until the camel goes through the eye
of the needle” [al-A’raf 7:40]

He said: “Then Allah says, ‘Record the book of My slave in Sijjin in the lowest
earth, and return him to the earth, for from it I created them, to it I will return
them and from it I will bring them forth once again.’ So his soul is cast down.”
Then the Messenger of Allah (peace and blessings of Allah be upon him)
recited the verse (interpretation of the meaning): “and whoever assigns
partners to Allah, it is as if he had fallen from the sky, and the birds had
snatched him, or the wind had thrown him to a far off place” [al-Hajj 22:31]

He said: “Then his soul is returned to his body, and there come to him two
angels who make him sit up and they say to him, ‘Who is your Lord?’ He says,
‘Oh, oh, I don’t know.’ They say, ‘What is your religion?’ He says, ‘Oh, oh, I
don’t know.’ Then a voice calls out from heaven, ‘Prepare for him a bed from
Hell and clothe him from Hell, and open for him a gate to Hell.’ Then there
comes to him some of its heat and hot winds, and his grave is constricted and
compresses him until his ribs interlock. Then there comes to him a man with
an ugly face and ugly clothes, and a foul stench, who says, ‘Receive the bad
news, this is the day that you were promised.’ He says, ‘Who are you? Your
 face is a face which forebodes evil.’ He says, ‘I am your evil deeds.’ He says,
‘O Lord, do not let the Hour come, do not let the Hour come.’” [Abu Dawud
4753, Musnad Ahmad 18063]

Summary: Events in the grave (Good Soul)

1) When a believing slave is about to die, angels with white faces come down from
heaven, surrounding the person as far as the eye can see.
2) These angels bring shrouds and perfumes from Paradise.
3) The Angel of Death arrives and sits by the person's head, inviting the soul to come
forth for forgiveness from Allah.
4) The soul leaves the body easily and is placed in a shroud with perfume, emitting a
fragrance like the finest musk.
5) As the angels ascend, they introduce the soul to other angelic groups until they reach
the seventh heaven.
6) Allah commands to record the book of the slave in 'Illiyyun in the seventh heaven and
return the soul to the body (which is deceased on earth)
7) Two angels ask the soul about their Lord, religion, and the Prophet, verifying their
faith.
8) A voice from heaven confirms the person's truthfulness and announces the
preparation of a bed, clothing, and a gate from Paradise for them.
9) The person's grave is expanded, and a man representing their righteous deeds
comes, giving glad tidings of joy.
10) The righteous deeds express their identity, and the person wishes for the Hour to
come quickly to reunite with family and wealth.

Summary: Events in the grave (Bad Soul)

1. Angels with black faces descend from heaven, bringing sackcloth, and surround the
disbelieving person as far as the eye can see.
2. The Angel of Death arrives, sits by the person's head, and invites the soul to come
forth to the wrath of Allah and His anger.
3. The soul disperses inside the body, then comes out, cutting the veins and nerves like
a skewer passing through wet wool.
4. The Angel of Death seizes the soul, which is then put in sackcloth, emitting a foul
stench.
5. As the angels ascend, they introduce the soul as an evil one, using the worst names
by which the person was known in the world.
6. They reach the lowest heaven, but it is not opened for them.
7. Allah commands to record the book of the disbelieving slave in Sijjin in the lowest
earth and return the soul to the earth.
8. The soul is cast down, and the Messenger of Allah recites a verse indicating the
severity of the fall for those who assign partners to Allah.
 9. The soul is returned to the body, and two angels make the person sit up, asking
about their Lord and religion.
10. The person fails to answer, and a voice from heaven commands to prepare a bed
from Hell, clothe the person from Hell, and open a gate to Hell.
11. Heat and hot winds from Hell come to the person, and the grave constricts,
compressing them until their ribs interlock.
12. A man representing their evil deeds arrives, giving the person the bad news they
were promised.
13. The person recognizes the evil deeds and pleads for the Hour not to come

What are the benefits of studying these 3 Fundamental Principles (3 Questions

of the grave)?

In the grave two angels who are charged with asking 3 questions to us, come to the
one in the grave and ask him the 3 Fundamental Principles (Questions). If he gives a
good answer, that is good, but if he does not answer them they inflict a severe and
painful beating on him. If he was one of the righteous, angels with white faces come
to him, but if he was one of the evildoers, angels with dark faces come to him. This is
the fitnah or tribulation that he suffers.

If you study the three fundamental principles, act upon them, teach them, and
observe patience, you will answer the questions of the grave – by the permission of
Allah and will therefore be saved from the severe trial of the grave and will therefore
have a good hereafter from then onwards, something which all Muslims aim for,
therefore learning the 3 Principles etc will give us a good pathway towards a good
hereafter

● Haani, the freed slave of ‘Uthman ibn ‘Affan, said: when ‘Uthman ibn ‘Affan
stood by a grave he would weep until his beard became wet. It was said to
him, “You remember Paradise and Hell and you do not weep, but you weep
because of this?” He said, “The Messenger of Allah (peace and blessings of
Allah be upon him) said: ‘The grave is the first of the stages of the Hereafter;
whoever is saved from it, whatever comes afterwards will be easier for him,
but if he is not saved from it, what comes afterwards will be worse for him.’”
And the Messenger of Allah (peace and blessings of Allah be upon him) said:
“I have never seen any scene but the grave is more frightening than it.” [Jami
al-Tirmidhi 2308, Sunan Ibn Majah 4567: The Grading is Hasan (Good)
according to Sheikh al-Albani in Sahih al-Jami’ 1684]

The 3 Fundamental Principles are also revolved around Tawhid, so by extension we

will be learning about Tawhid, this also has several benefits, for example cleansing
our heart and this foundation will have a direct effect on our actions allowing us to do
more good deeds and be more inclined to good therefore allowing us to have a good
hereafter
 ● 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 Volume 7 Page 187]
● “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.”
[Sahih Bukhaari 52]

Intro: Tawhid

Why do we study Tawhid?

(1) Allah created us due to Tawhid

● "And I did not create the jinn and mankind except to worship Me". [Surah
Adh-Dhariyat 51:56]

(2) Allah does not accept any deeds without Tawheed

● And it was already revealed to you and to those before you that if you should
associate [anything] with Allāh, your work would surely become worthless,
and you would surely be among the losers. [Surah Az-Zumar 39:65]

(3) You cannot enter paradise without Tawheed

● "Indeed, he who associates others with Allāh - Allāh has forbidden him
Paradise, and his refuge is the Fire" [Surah Maidah 5:72]
● "And whoever does righteous deeds, whether male or female, while being a
believer (and affirming Tawhid) - those will enter Paradise and will not be
wronged, [even as much as] the speck on a date seed. [Surah An-Nisa 4:124]

(4) It causes good deeds to increase

● Abdullah ibn Amr reported: The Messenger of Allah, peace and blessings be
upon him, said, “Verily, Allah will single out a man from my nation before all of
creation on the Day of Resurrection. Ninety-nine scrolls will be unrolled before
him, each scroll as far as the eye can see. Allah will say: Do you deny any of
this? Have my recording angels wronged you? He will say: No, O Lord. Allah
 will say: Do you have any excuse? He will say: No, O Lord. Allah will say: No,
rather you have a good deed with us and you will not be wronged today. A
card will be brought upon which is written the testimony that there is no God
but Allah and Muhammad is His servant and His Messenger. Allah will say:
Bring forth your scale. He will say: O Lord, this card along with these scrolls?
Allah will say: Verily, you will not be wronged.” The Prophet said, “Then, the
scrolls will be placed upon one side of the scale and the card upon the other.
The scrolls will be lifted up and the card will weigh it down. Thus, nothing is
heavier with the name of Allah.” [Jamia Tirmidhi 2639]

(5) It expiates sins (Hadith of scale, come with earth of sins)

● Anas ibn Malik reported: The Messenger of Allah, peace and blessings be
upon him, said, “Allah Almighty said: O son of Adam, if you call upon Me and
place your hope in Me, I will forgive you despite what is within you and I will
not hesitate. O son of Adam, if you have sins piling up to the clouds and then
ask for My forgiveness, I will forgive you without hesitation. O son of Adam, if
you come to Me with enough sins to fill the earth and then you meet Me
without associating anything with Me, I will come to you with enough
forgiveness to fill the earth.” [Jamia Tirmidhi 3540]

(6) Tawhid leads to safety, guidance, and sweetness of faith

● "They who believe and do not mix their belief with injustice (Shirk) - those will
have security, and they are [rightly] guided" [Surah Al-An'am 6:82]

(7) Tawhid is a means to attain tranquillity

● "Whoever does righteousness, whether male or female, while he is a believer

(affirming Tawhid) - We will surely cause him to live a good life (containing
Tranquility), and We will surely give them their reward [in the Hereafter]
according to the best of what they used to do" [Surah An-Nahl 16:97]

(8) Tawhid is a means for intercession of the Prophet

● Abu Huraira reported: The Messenger of Allah, peace and blessings be upon
him, said, “The most blessed of people to have my intercession on the Day of
Resurrection are those who say there is no God but Allah, sincerely from the
heart.” [Sahih Bukhari 99]

﷽: Bismillahir Rahmanir Raheem

The Basmallah

Basmallah : In the name of Allah, the Most Kind, The Most Merciful

● Full Meaning: “I start this action accompanied by the name of Allah or seeking
help through the name of Allah, seeking blessing thereby. Allah is God, the
beloved and worshipped, to Whom hearts turn in love, veneration and
obedience (worship). He is al-Rahman (the Most Gracious) Whose attribute is
vast mercy; and al-Rahim (the Most Merciful) Who causes that mercy to reach
His creation"

Why does the author start with the Basmalah

The Qur’an starts with the Basmalah, so did the Prophet Muhammad and all the
previous Prophets, and the Sahabah, Salaf us Saliheen, and the Righteous
Predecessors from the Scholars also started with the Basmalah in their actions

They did this for 2 main reasons according to Sheikh al Uthaymeen:

● Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him)

said: The phrase Bismillah is a prepositional phrase (jarr wa majroor) that is
connected to an implied action that is appropriate to the context. So when you
want to read Qur’an, it implies: In the name of Allah I read. When you want to
do wudoo’, it implies: In the name of Allah I do wudoo’. When you want to
slaughter an animal, it implies: In the name of Allah I slaughter. We regard
what is implied as a verb, because there is an implicit action, and we say that
the action is implied after saying Bismillah for two reasons:
- 1) Seeking blessing (barakah) by beginning in the name of Allah, may
He be glorified and exalted.
- 2) To make our beginning exclusively in the name of Allah.

We say that this is an implicit, specific action because this makes the meaning
clearer. For example, if you said, when wanting to read a book: In the name
of Allah I begin, it is not known what you are beginning to do. But “In the name
of Allah I read” is a clearer indication of what you intend to begin."
[Ash-Sharh al-Mumti‘ Volume 1 Page 7]

Therefore, the author starts with the Basmalah in order to follow the pattern of the
Qur’an, the Anbiyya, Prophets etc, and for the 2 reasons mentioned by Sheikh
Uthaymeen, which is to seek blessings by doing an action in the name of Allah and
to gain more reward by indentings to begin an action exclusively in the name of our
creator, Allah
First Half: Bismillah

The Bismillah is the first part of the Basmallah and has the following meanings, both
meanings are synonymous and coherent with each other:

● “I start this action accompanied by the name of Allah"

● "I start this action, seeking help through the name of Allah"

Second Half: Ar-Rahman + Ar-Rahim

Both these attributes come from one root word, the root word: ‫( رحم‬R-H-M). However,
these 2 distinct attributes mean 2 different things and there are 2 interpretations
(Interpretation 1 and Interpretation 2) when it comes to the meanings of Ar-Rahman
(The Most Merciful) and Ar-Rahim (The Most Kind)

The correct opinion (Interpretation 2) has been mentioned by Ibn al Qayyim:

● Ibn al-Qayyim (may Allah have mercy on him) said: “Al-Rahman refers to an
attribute that is connected to Allah and is part of His Essence, and al-Rahim
refers to a connection with the one to whom mercy is shown. The former is
adjectival (referring to his essence/Dhat/What He is) and the latter is verbal
(referring to what He does). The former indicates that mercy is His attribute,
and the latter indicates that He bestows His mercy upon His creation" [Badai’
al-Fawaid Volume 1 Page 24]

Interpretation 1:

Ar-Rahman is Allah’s mercy given to every creation on earth, it is “given” and is

therefore a verb and we see this mercy through the blessings given to the Kuffar, for
example many of them have great provisions, this is some blessings they have and
shows Allah’s mercy for them, as mentioned in the Qur’an

● [Allāh] said, "My punishment - I afflict with it whom I will, but My mercy
(Rahmah) encompasses all things." [Surah Al-A'raf 7:156]

Ar-Rahim is also Allah’s mercy, however it is given exclusively to the Muslims, unlike
his Rahma, which is given to all of mankind, whether they are good or bad. This is
also “given”, therefore this attribute is also a verb

● It is He who confers blessing upon you, and His angels [ask Him to do so] that
He may bring you out from darkness into the light. And ever is He, to the
believers, Merciful (Ar-Rahim) [Surah Al-Ahzab 33:43]
Interpretation 2

Ar-Rahman describes Allah's essence (Dhat) and is therefore an adjective of Allah,

not a verb unlike what Interpretation 1 argues, this is supported by various Qur’an
verses describing Allah as the “Most Merciful (Ar-Rahman)”

● “Say (O Muhammad): Invoke Allah or invoke the Most Gracious

[al-Rahman] (Allah)” [Surah Al-Isra 17:110]
● “And He is Ever Most Merciful (Rahim) to the believers” [Surah
al-Ahzab 33:43]

On the other hand, Ar-Rahim refers to Allah's action and is therefore a verb. Rahim
is Allah's Mercy exclusively for those who he wants to give it to and in whatever
amount he wants to give it in (So not exclusively for the Muslims, but to anyone who
he wants to give it to)

● “Certainly, He is unto them full of kindness, Most Merciful (Rahim)”

[Surah al-Tawbah 9:117]

‫اع َل ْم َر ِح َم َك هَّللا ُ َأ َّن ُه‬

ْ : Know that May Allah have mercy on you

Why does the Author make Du’aa for the reader?

There are 2 main reasons for why the author begins by supplicating for the student:

1) To showcase the mercy of the scholars of Ahl-as-Sunnah towards their

students
2) Islam, in irs origin and foundations is built upon mercy, so it is only right to
showcase this foundation

One of the reasons for the author’s supplication for the student is because this is the
habit of the scholars as they want good for the student, so they supplicate so the
student can receive mercy, and the du’aa of someone for another person is always
accepted so they use this opportunity to make Duaa for us

● Abud-Darda' (May Allah be pleased with him) reported: The Messenger of

Allah (‫ )ﷺ‬said, "The supplication of a Muslim for his (Muslim) brother in his
absence will certainly be answered. Every time he makes a supplication for
 good for his brother, the angel appointed for this particular task says: 'Ameen!
May it be for you, too'." [Riyad As-Saliheen 1495]
● Al-Qaadi ‘Iyaad (may Allah have mercy on him) said: He will have a
reward commensurate with what he prayed for, because even though he
prayed for someone else, in fact he did two righteous deeds, the first of which
was remembering Allah (may He be exalted) and showing devotion to Him
alone, turning to Him in his words and in his heart. The second was loving
good for his Muslim brother and praying for him, which is doing good for a
Muslim, and he will be rewarded for that. The hadith states that the du‘aa’ will
be answered. [Ikmaal al-Mu‘allim Volume 8 Page 228]

The second reason for the author to make a supplication surrounding the concept of
mercy is because Islam is built upon mercy and came as a mercy for mankind.
Therefore to showcase this and to put this concept into action, the author make
Du’aa for the reader showing his mercy for the reader

● “We have sent you ˹O Prophet˺ only as a mercy for the whole world” [Surah
Al-Anbiya 21:107]
● The Prophet (‫ )ﷺ‬kissed his grandson Al-Hasan bin 'Ali (May Allah be
pleased with them) in the presence of Al-Aqra' bin Habis. Thereupon he
remarked: "I have ten children and I have never kissed any one of them."
Messenger of Allah (‫ )ﷺ‬looked at him and said, "He who does not show
mercy to others will not be shown mercy" [Riyad as-Saliheen 225]

‫ِب َع َل ْي َنا َت َع َّل ُم َأربع مسائل‬

ُّ ‫ ُيح‬: It is an obligation upon us to learn 4 matters

With regards to knowledge we must learn 4 key points:

1) The definition of knowledge: Knowledge is knowing and comprehending Allah,

his Prophet, and the religion of Islam all through evidences and proofs
2) We must act in accordance to the knowledge we learn
3) We must invite (give Dawah) to the knowledge we learn
4) We must be patient and endure any hardships we face in our path of
knowledge (whether it is seeking it, acting upon it, giving Dawah towards it
etc) ,,
‫ِين اِإل ْساَل ِم ِباَألد َّل ِة‬
ِ ‫ َو َم ْع ِر َف ًة د‬، ‫ َو َم ْعر َف ٌة نبيه‬، ‫ َوه َُو َمعر َف ُة هللا‬، ‫ العلم‬:‫األولى‬: The first (point) is
knowledge, which is comprehension of Allah, comprehension of His Prophet
and comprehension of the religion [din] of Islam with its proofs

This is point 1, and here the author explains what knowledge is

- The definition of knowledge: Knowledge is knowing and comprehending Allah

(His attributes, role in this world etc), his Prophet (knowing the seerah,
message if the prophet etc), and the religion of Islam (Beliefs, principles) all
through evidences and proofs (based on the sharia)
- Knowledge is knowing the Haqq (truth) with the proof and it is therefore the
opposite of Ignorance

Islam is the religion of knowledge. The first ayah of the Qur’an to be revealed
enjoined reading which is the key to knowledge. Allaah says (interpretation of the
meaning):

● “Read! In the Name of your Lord Who has created (all that exists). He has
created man from a clot (a piece of thick coagulated blood). Read! And your
Lord is the Most Generous. Who has taught (the writing) by the pen. He has
taught man that which he knew not” [Surah al-‘Alaq 96:1-5]

Therefore the first point regarding knowledge explains what knowledge is and
explains to us that knowledge is the foundation of all actions, and there are 2 main
ways to acquire knowledge

● Shaykh Ibn ‘Uthaymeen said:

There are two ways of acquiring knowledge:

- 1) Acquiring it from trustworthy books written by scholars who are

known for their knowledge, trustworthiness and sound beliefs, free from
innovations and myths.
- 2) Acquiring it from a teacher who is trustworthy in terms of his
knowledge and religious commitment.

This (the second) way is quicker and more reliable for knowledge,
because in the first method a seeker of knowledge may go astray
without realising, either because he misunderstands or because of a
lack of knowledge, or for some other reason. But if a seeker of
knowledge combines both methods, that is better and more complete.
The student should get his priorities straight, and brief books on
various subjects before studying books that deal with them in detail, so
that he will move from one level to another, and he will not move on to
 the next level until he has mastered the one that comes before it, so
that his progress will be sound. [Kitaab al-‘Ilm, p. 64, 65]

‫الع َمل ُ به‬

َ :‫الثانية‬: The second is to act in accordance to this knowledge

This is Point 2, the author explains what we should do with the knowledge we have
learnt:

- We must act in accordance to the knowledge we learn

Knowledge calls for action, it’s either responded to by acting on it, or it will leave the
human, thus there is no benefit of possessing knowledge without acting upon it;
rather if a person seeks knowledge it is a must to act upon it; otherwise one will be
like the Jews, they have knowledge, however they do not act upon it. Allah inform us
that the Jews recognise Allah just like they recognise their sons, this is due to the
knowledge they have, however, they don’t act upon this knowledge

● Those We have given the Scripture recognize this ˹Prophet˺ as they

recognize their own children. Yet a group of them hides the truth knowingly.
[Surah al-Baqarah 2:146]

Therefore, to not end up in a bad position, and to not have our hearts sealed, we
should aim to be different to the Jews and not follow their footpaths of not acting
upon knowledge

● It was narrated from Abu Sa’id al-Khudri (may Allah be pleased with him) that
the Prophet (peace and blessings of Allah be upon him) said: “You will
certainly follow the ways of those who came before you hand span by hand
span, cubit by cubit, to the extent that if they entered the hole of a lizard, you
will enter it too.” We said: “O Messenger of Allah, (do you mean) the Jews and
the Christians?” He said: “Who else?” [Sahih al-Bukhari 1397, Sahih
Muslim 4822]

‫ الدَّ ْع َوةُ ِإ َل ْيه‬:‫الثالثة‬: The third is to invite to it (knowledge)

This is Point 3: The author explains that we must invite (give Dawah) towards the
knowledge we learn and should therefore spread it
Da’wah or calling others to Islam is the best of deeds, because it involves guiding
people to the Straight Path and to that which will bring them happiness in this world
and in the Hereafter:

● “And who is better in speech than he who [says: ‘My Lord is Allah (believes in
His Oneness),’ and then stands firm (acts upon His Order), and] invites (men)
to Allah’s (Islamic Monotheism), and does righteous deeds, and says: ‘I am
one of the Muslims.” [Surah al-Fussilat 41:33]
● "By time, Indeed, mankind is in loss, Except for those who have believed and
done righteous deeds and advised each other to truth (Dawah) and advise
each other to patience." [Surah Al-Asr 103:1-3]

The Prophet has also mentioned many virtues of giving Dawah:

● The Prophet (blessings and peace of Allah be upon him) said: “Whoever calls
others to guidance will have a reward like that of those who follow it, without
that detracting from their reward in the slightest. And whoever calls others to
misguidance will have a burden of sin like that of those who follow it, without it
detracting from their burden in the slightest.” [Sahih Muslim 2674]
● The Prophet (blessings and peace of Allah be upon him) said: The Messenger
of Allah (blessings and peace of Allah be upon him) said: “The one who tells
another about a good deed is like the one who does it.” [Sahih Muslim 1893]
● The Prophet (blessings and peace of Allah be upon him) said: “Whoever sets
a good precedent in Islam will have the reward for that and the reward of
those who do it after him, without that detracting from their reward in the
slightest.” [Sahih Muslim 1017]
● The Prophet (blessings and peace of Allah be upon him) said: “When a man
dies, all his good deeds come to an end except three: ongoing charity
(sadaqah jaariyah), beneficial knowledge, or a righteous son who will pray for
him.” [Sahih Muslim 1631]

Therefore, the Muslims in general and the scholars in particular are commanded to
call people to Islam, as Allah says (interpretation of the meaning):

● “Let there arise out of you a group of people inviting to all that is good (Islam),
enjoining Al-Ma‘ruf (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'' [Surah al-'Imran 3:104]

The Prophet (peace and blessings of Allah be upon him) said:

● “Convey from me even if it is (only) one ayah.” [Sahih al-Bukhari 3461]

As Dawah is Fardh al Kiffayah, a group of Muslims must spread their knowledge,

however we must follow some conditions in order to bring out the best outcome
Inviting to Allah has 4 main conditions:

1) It must be with a pure intention and therefore sincerely for Allah, the Most
High
2) It must be based on Islamic knowledge that you are aware of
3) It must be done with wisdom and patience
4) It is a must to know the situation of those whom you are advising in order for
you to tailor the knowledge to their situation in order to bring out the least
harm and the greatest benefit

Condition 1:

(1) It must be with a pure intention and therefore sincerely for Allah, the Most
High

When doing acts of worship, they should be done sincerely and purely for the sake
of Allah alone and this is the right of Islam as Allaah says (interpretation of the
meaning):

● “And they were commanded not, but that they should worship Allaah, and
worship none but Him Alone (abstaining from ascribing partners to Him), and
perform As‑Salaah (Iqaamat‑as‑Salaah) and give Zakaah, and that is the right
religion” [Surah al-Bayyinah 98:5]
● “And who has (in mind) no favour from anyone to be paid back, Except to
seek the Countenance of his Lord, the Most High” [Surah al-Layl 92:19-20]
● “Would that they were contented with what Allaah and His Messenger gave
them and had said: “Allaah is Sufficient for us. Allaah will give us of His
Bounty, and so will His Messenger (from alms). We implore Allaah (to enrich
us)” [Surah al-Tawbah 9:59]
● “So when you have finished (your occupation), devote yourself for Allaah’s
worship. And to your Lord (Alone) turn (all your) intentions and hopes” [Surah
al-Inshiraah 94:7-8]

The Prophet (peace and blessings of Allaah be upon him) also stressed the
importance of the intention:

● “Allaah does not accept any deed except that which is done only for Him and
to seek His Countenance.” [Sunan al-Nasaa’i 3140]

The Daee should therefore also not intend thereby to prove his superiority over his
brother and the advice should be free of any element of deceit or betrayal.
 ● Shaykh Ibn Baaz (may Allah have mercy on him) said: Sincerity means being
truthful and honest, with no element of deceit or betrayal. The Muslim,
because of his great loyalty and love towards his brother, is sincere towards
him and advises him to do all that will benefit him and that he thinks is pure,
with no element of insincerity or deceit. Hence the Arabs say dhahab naasih
[from the same root as naseehah], meaning pure gold that is free of any
element of cheating. And they say ‘asal naasih (pure honey), meaning honey
that is free of beeswax or any element of cheating. [Majmoo‘ Fataawa Ibn
Baaz Volume 5 Page 90]

Part of being sincere, is advising in private

● Ibn Hazm (may Allah have mercy on him) said: If you give advice, then gave
advice in private, not in public, and by hinting, not by speaking bluntly, unless
the person to whom advice is given will not understand hints, in which case
there is no option but to speak bluntly.… If you go beyond these guidelines,
then you are wronging him and are not being sincere in your advice.
[Al-Akhlaaq wa’s-Siyar p. 45]

However, if there is a scenario where giving advice openly clearly serves the greater
interest, then there is nothing wrong with giving advice openly, such as correcting
one who made a mistake in matters of belief (‘aqeedah) in front of people, lest
people be deceived by what he said and follow him in his mistake. Another example
is denouncing someone who tells people that ribaa (usury) is permissible, or spreads
bid‘ah (innovation) and immorality among people. In such cases giving advice in
public is prescribed, and may even be obligatory, because of the greater interest that
is served thereby, and so as to ward off harm that is likely to occur.

Overall, worship such as Dawaa should be devoted to Allaah alone; it is not

permissible to do any act of worship with the intention of drawing closer to any
created being.

So worship such as Dawaa should be devoted to Allaah alone; it is not permissible to

do any act of worship with the intention of drawing closer to any created being.

Condition 2:

(2) It must be based on Islamic knowledge that you are aware of

ْ ‫ ﴿ َفَأ ْع َل ْم َأ َّن ُه اَل ِإ َل َه ِإاَّل هَّللا ُ َو‬:‫ َوالدَّ ليل ُ َق ْولُ ُه َت َعا َلى‬.‫اب ال ِع ْل ُم َق ْبل َ القول والعمل‬
‫اس َت ْغف ِْر ل َِذ ْنب َك‬ ِّ ‫ ( َب‬:ُ ‫ي َر ِح َم ُه هَّللا‬ ِ ‫) َو َقال َ ال ُب َخ‬:
ُّ ‫ار‬
Al-Bukhari, may Allah have mercy upon him, wrote: Chapter: knowledge
precedes speech and action; the evidence [for this] is His [ta'ala] saying, 'So
know that none has the right to be worshipped but Allah and seek forgiveness
for your sin.' [Surah Muḥammad 47:19]

● Note: This evidence and statement from the Matn is actually stated later on,
specifically after the 4th principle relating to patience a few pages later,
however due to the relevance of the statement to this part of the notes, it has
been stated here as well as after

In Islam, knowledge comes before action; there can be no action without knowledge,
we see this in the Qur’an where the Allah teachers the Prophet tawhid and tells him
to “know” this, and then Allah gives some actions for the Prophet do do, this shows
that knowledge comes first then any actions as Allah says (interpretation of the
meaning):

● “So know (O Muhammad) that Laa ilaaha ill-Allâh (none has the right to be
worshipped but Allâh), and ask forgiveness for your sin, and also for (the sin
of) believing men and believing women” [Surah Muhammad 47:19]

Allaah warns every Muslim against speaking without knowledge, therefore we should
invite to knowledge, however only to those things we are aware of as Allah says
(interpretation of the meaning):

● “And follow not (say not, or do not, or witness not) that of which you have no
knowledge. Verily, the hearing, and the sight, and the heart of each of those
ones will be questioned (by Allâh)” [Surah al-Israa’ 17:36]

The Scholars have also mentioned this condition and have stressed on its
importance:

● Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: Whatever
a person knows, he is obliged to follow it and act upon it, because in his case
that is like a leader. Whatever he is ignorant of, such as that which he is
confused about and does not know its meaning, he should leave it to one who
has knowledge of it. [Bayaan Talbees al-Jahamiyyah Vol 8 Vol 377]
● As-Sa‘di (may Allah have mercy on him) said: That is, do not speak of that of
which you have no knowledge; rather make sure that everything that you say
or do is based on proper knowledge, and do not think that you will be let off
for that. [Tafseer as-Sa‘di p. 457]

Condition 3:

(3) It (knowledge) must be done (spread) with wisdom and patience

The da’iyah (caller) may be faced with debates in his da’wah activities, especially
with the People of the Book. Allah has commanded us, if it reaches the point of
debate, to debate in a manner that is better, which is with kindness and wisdom,
explaining the principles of Islam as they came, pure and simple, in a kindly manner
and with no element of compulsion as Allah says (interpretation of the meaning):

● “And argue not with the people of the Scripture (Jews and Christians), unless
it be in (a way) that is better (with good words and in good manner, inviting
them to Islamic Monotheism with His Verses), except with such of them as do
wrong; and say (to them): ‘We believe in that which has been revealed to us
and revealed to you; our Ilah (God) and your Ilah (God) is One (i.e. Allah), and
to Him we have submitted (as Muslims).” [Surah al-‘Ankabut 29:46]
● "Invite to the way of your Lord with wisdom and good instruction, and argue
with them in a way that is best. Indeed, your Lord is most knowing of who has
strayed from His way, and He is most knowing of who is [rightly] guided."
[Surah An-Nahl 16:135]

Condition 4:

(4) It is a must to know the situation of those whom you are advising in order for
you to tailor the knowledge to their situation in order to bring out the least
harm and the greatest benefit

When giving Dawah, you must take into account each person's situation, this is what
you should do if you are sincere and really want the best for them

● Ibn al-Atheer (may Allah have mercy on him) said: Sincerity towards the
common folk of the Muslims means: guiding them to that which is in their best
interests. [An-Nihaayah Volume 5 Page 142]

You should also not blurt out advice if more harm than good will be caused, you
should analyse the timing and advise accordingly

● Ibn Mas‘ood (may Allah be pleased with him) said: People’s energy fluctuates;
sometimes they are focused and receptive, and sometimes they lack energy
and are not receptive. So approach people when they are energetic and
receptive, and let them be when they are lacking energy and focus. [Narrated
by Ibn al-Mubaarak in az-Zuhd 1331]

For those who have knowledge you must know at times staying silent and not
revealing it is more benefical than spreading it. This principle doesn't just apply to
general teaching but also giving naseeha. Now when enjoining in good and
forbidding evil there are 4 circumstances:

1/2) Forbidding the evil will replace it with something good or a lesser evil, In this
case it is upon you to forbid the evil.

3) Forbidding the evil will cause a similar evil to replace it, In this case the situation
and maslaha must be assessed and the pros and cons measured.

4) Forbidding the evil will create a greater evil, In this case it is haram for you to
advise and forbid the evil.

Therefore it is stated that when calling to knowledge one condition is that you know
the people, The way you call to a Christian isn't the same way you'd call to a Jew.
Likewise the way you call to the knowledgeable isn't the same way you'd call to the
laymen.

● Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:

The first condition is that he should know the Islamic ruling concerning that which he
is enjoining or forbidding, so he should only enjoin that which he knows that
sharee’ah enjoins, and he should only forbid that which he knows sharee’ah forbids,
and he should not rely on his taste or customs with regard to that.

The second condition is that he should know the situation of the person addressed: is
he one who should be enjoined or forbidden, or not? If he sees a person who he is not
sure whether he is accountable or not, he should not enjoin anything upon him until he
finds out.

The third condition is that he should know about the person who appears to be
accountable: has he done the action he wants to enjoin, or not?

If he sees someone enter the mosque and sit down, and he is not sure whether he did
the two rak’ahs or not, he should not denounce him or tell him to do them, rather he
should find out more.

The fourth condition is that he should be able to enjoin what is good and forbid what
is bad, without bringing harm upon himself. If it will bring harm upon him, then he
does not have to do it, but if he is patient and does it, that is better, because all duties
are subject to the condition that one be able to do them, because Allaah says
(interpretation of the meaning):

“So keep your duty to Allaah and fear Him as much as you can” [al-Taghaabun 64:16]

“Allaah burdens not a person beyond his scope” [al-Baqarah 2:286]

 The fifth condition is that enjoining what is good and forbidding what is evil should
not result in any evil greater than keeping quiet. If that will result then he does not
have to do it, rather it is not permissible for him to enjoin what is good and forbid
what is evil. [Majmoo’ Fataawa al-Shaykh al-‘Uthaymeen 8/652-654]

At times mujahid ibn Jabr Ul the student of ibn ‫ حمة‬Abbas RA would refuse to give the
tafseer of certain ayat due to a fear the new converts would apostate or develop
shubahat.

This idea that all forms of knowledge should be conveyed to anyone and everyone
was not the understanding of the salaf nor the khalaf who preceded, May Allah make
us from the pious people of knowledge.

Abu al-Tufayl reported: Ali ibn Abi Talib, may Allah be pleased with him, said, "Speak
to people only according to their level of knowledge. Would you like for Allah and His
Messenger to be denied?" Sahih al-Bukhārī 127

‫الص ْب ُر َع َلى اَأل َذى فيه‬

َّ :‫الر ِاب َع ُة‬
َّ : And the fourth (principle) is to be patient and endure the
hardships in this regard (in regards to knowledge)

● ‫نسانَ َلفِي ُخ ْس ٍر ِإالَّ ا َّلذِينَ آ َم ُنو ْا َو َع ِملُو ْا‬ ْ ‫ َوا ْل َع‬.‫ِيم‬

َ ‫ص ِر ِإنَّ اِإل‬ ِ ‫الرح‬ َّ ِ ‫ ِب ْس ِم هَّللا‬: ‫َوالدَّ لِيل ُ َق ْولُ ُه َت َعا َلى‬
َّ ‫الر ْح َم ِن‬
‫الص ْب ِر‬ َ ‫اص ْو ْا ِبا ْل َحقِّ َو َت َو‬
َّ ‫اص ْو ْا ِب‬ َ ‫ت َو َت َو‬
ِ ‫الصال َِحا‬
َّ : The evidence [for this] is His [ta'ala]
statement: In the name of Allah, ar-Rahman [the most gracious],
ar-Rahim [the bestower of mercy]. "By time; indeed, man is in [a state of]
loss; except those who have iman [i.c., faith and compliance] and do
righteous deeds; and who advise and counsel each other with the truth
and patience." [Surah al-'Asr 103:1-3]

As we can see this 4th principle can be summarised through Surah al ‘Asr, in fact
this Surah states many other benefits that if we as humans analysed this Surah and
followed it, it would be more than enough for us humans, as it encourages us to use
time wisely, to affirm Tawhid and to trust Allah and to believe in him, to only do good,
to encourage others to do good and to avoid evil, and to be patient when life gets
hard and to be patient when advising others. These are all fundamental principles in
our life

● ‫ور َة َل َك َف ْت ُه ْم‬
َ ‫س‬ُّ ‫ َل ْو َما َأ ْن َزل َ هللاُ ُح َّج ٌة َع َلى َخ ْلقه ِإاَّل هَذه ال‬: ‫ِي َر ِح َم ُه هللاُ َت َعا َلى‬ َّ ‫ َقال َ ال‬: (Imam)
ُّ ‫شافِع‬
Ash-Shafi'i, may Allah have mercy upon him, commentated: If Allah had
not revealed any other surah besides this one to establish the proof
over His creation, it would have sufficed them.

The main point that we are looking at from this Surah, is its order towards patience.
Generally, patience means to have forbearance and tolerance against unpleasant
things that occur to us. However, Islam has this definition but builds on to it; In Islam,
“patience” is to have forbearance and tolerance to do some things and to stay away
from others whenever the Sharia orders us to do so, regardless of how we feel, this
patience is obligatory

This Islamic definition of obligatory patience can be seen in the sayings of Ibn Al
Qayyim who divided patience into 3 categories in his book [‘Iddatu as-Sabirin pg.
36-38] :

1) Restraining oneself from the prohibited affairs. (Muḥaramāt)

2) Perseverance upon the performance of the obligations. (Wājibāt)
3) Patience upon afflictions, such as illnesses, poverty etc

Ibn Al Qayyim also mentioned 3 principles related to recommended patience:

1. Restraining oneself from the disliked actions. (Makrūhāt)

2. Perseverance upon the recommended actions. (Mustaḥabāt)
3. Patience in refraining from taking revenge

Therefore in our journey relating to knowledge, we should cultivate obligatory

patience and even act relating to recommended patience. If building a physical
structure needs effort and patience until it is complete, then building souls and
guiding them to the truth also needs patience and sacrifice. The Messenger (peace
and blessings of Allah be upon him) called people to Islam, patiently bearing the
persecution of the disbelievers, Jews and hypocrites. They made fun of him and
disbelieved in him; they insulted him and threw stones at him; they said that he was
a sorcerer or a madman; they accused him of being a poet or a soothsayer – but he
(peace and blessings of Allah be upon him) bore all that with patience until Allah
granted him victory and caused His Religion to prevail. So the da’iyah must follow his
example:

● "By time, Indeed, mankind is in loss, Except for those who have believed and
done righteous deeds and advised each other to truth (Dawah) and advise
each other to patience." [Surah Al-Asr 103:1-3]
● “So be patient (O Muhammad). Verily, the Promise of Allah is true; and let not
those who have no certainty of Faith discourage you from conveying Allah's
Message (which you are obliged to convey) [Surah al-Rum 30:60]

The Muslims must follow the example and guidance of their Messenger and call
others to Islam , bearing insults and harm with patience for the sake of Allah, as their
Messenger (peace and blessings of Allah be upon him) did:

● “Indeed in the Messenger of Allah (Muhammad) you have a good example to

follow for him who hopes for (the Meeting with) Allah and the Last Day, and
remembers Allah much” [Surah al-Ahzab 33:21]
The well-being and happiness of this ummah are only to be found in following this
religion. Hence Allah commanded us to convey the message to all of mankind, as He
says (interpretation of the meaning):

● “This (Quran) is a Message for mankind (and a clear proof against them), in
order that they may be warned thereby, and that they may know that He is the
only One Ilah (God — Allah) — (none has the right to be worshipped but
Allah) — and that men of understanding may take heed.” [Surah Ibrahim
14:52]

ْ ‫ ﴿ َفَأ ْع َل ْم َأ َّن ُه اَل ِإ َل َه ِإاَّل هَّللا ُ َو‬:‫ َوالدَّ ليل ُ َق ْولُ ُه َت َعا َلى‬.‫اب ال ِع ْل ُم َق ْبل َ القول والعمل‬
‫اس َت ْغف ِْر ل َِذ ْنب َك‬ ِّ ‫ ( َب‬:ُ ‫ي َر ِح َم ُه هَّللا‬ ِ ‫) َو َقال َ ال ُب َخ‬:
ُّ ‫ار‬
Al-Bukhari, may Allah have mercy upon him, wrote: Chapter: knowledge
precedes speech and action; the evidence [for this] is His [ta'ala] saying, 'So
know that none has the right to be worshipped but Allah and seek forgiveness
for your sin.' [Surah Muḥammad 47:19]

● We have discussed this in advance

Tawhid and its types

َّ‫الع َمل ُ ِب ِهن‬ ُ ‫ َأ َّن ُه َي ِج‬، ُ‫اع َل ُم َر ِح َم َك هللا‬

َ ‫ب َع َلى ُكل ِّ ُم ْسل ٍِم َو ُم ْسلِ َمة َت َع َّل ُم َثالث هذه المسائل َو‬ ْ : Know, may Allah
have mercy upon you, that it is incumbent upon every Muslim, male and
female, to learn and act upon these three matters

Tawhid: To single out Allah in those things that are exclusive to him mainly in
Lordship (Ruboobiyyah), in Worship (Uloohiyyah) and in his Attributes (Al Asma wa
Siffat)

3 Types of Tawhid:

1) Tawhid Ar-Ruboobiyyah
2) Tawhid Uloohiyyah (Tawhid al-Ibadah or Tawhid al-Talab wa’l-Qasd
wa’l-Iradah)
3) Tawheed al-Asmaa wa as-Sifaat

Tawhid Ar-Rububiyyah
 َ ‫ َف َمنْ َأ َط‬، ً‫س ْوال‬
َ ‫اع ُه دَ َخل َ ا ْل َج َّن َة َو َمنْ َع‬
َ ‫صاهُ دَ َخل َ ال َّن‬
‫ار‬ ُ ‫سل َ ِإ َل ْي َنا َر‬ َ َّ‫ َأن‬:‫اُألو َلى‬:
َ ‫ َبلْ َأ ْر‬، ً‫هللا َخ َل َق َنا َو َر َز َق َنا َو َل ْم َي ْت ُر ْك َنا َه َمال‬
The first is that Allah created and sustained us and He has not left us void of
any purpose. In fact, He sent a messenger to us; whoever obeys him will enter
the Garden Jannah] and whoever disobeys Him will enter the Fire [nar].

Tawheed al-ruboobiyyah means affirming that Allah is One and there is no other
besides him and Allah is one and Unique in His actions (e.g. In creation, sovereignty,
controlling affairs, provision, giving life and death, sending down the rain etc)

● ُ‫فر َع ْون‬ ْ ‫صى‬ َ ‫سواًل ) َف َع‬ َ ‫سواَل شهدًا َع َل ْي ُك ْم َك َما َأ ْر‬

ُ ‫س ْل َنا ِإ َلى ف ِْر َع ْونَ َر‬ َ ‫ ﴿ ِإ َّنا َأ ْر‬:‫َوالدَّ لِيل ُ َق ْولُ ُه َت َعا َلى‬
ُ ‫س ْل َنا ِإ َل ْي ُك ْم َر‬
‫سول َ َفَأ َخ ْذ َن ُه َأ ْحدًا َو ِبياًل‬ُ ‫الر‬
َّ : The evidence is His [ta'ala] statement: "Verily, We
have sent to you a messenger to be a witness over you, just as We sent
a messenger to Fir'awn [Pharaoh]. But Fir'awn disobeyed the
Messenger, so We seized him with a severe punishment." [Surah
al-Muzzammil: 73:15-16]

The Kuffar deep down know this to be true as well (That Allah is the only deity), no
matter what they say on their tongue, they know what the true case is:

● “And if you were to ask them: ‘Who has created the heavens and the earth
and subjected the sun and the moon?’ they will surely reply: ‘Allah.’ How then
are they deviating (as polytheists and disbelievers)?” [Surah al-'Ankabut
29:61]
● “And if you were to ask them: ‘Who sends down water (rain) from the sky, and
gives life therewith to the earth after its death?’ they will surely reply: ‘Allah.’
Say: ‘All the praises and thanks be to Allah!’ Nay, most of them have no
sense” [Surah al-‘Ankabut 29:63]
● “And if you ask them who created them, they will surely say: ‘Allah.’ How then
are they turned away (from the worship of Allah Who created them)?” [Surah
al-Zukhruf 43:87]

Tawhid Uloohiyyah

َ ‫ َواَل َن ِب ٌّي ُم ْر‬، ‫ش َر َك َم َع ُه َأ َح ٌد فِي عبادته ال َم َل َك ُم َق َّر ِّب‬

ٌ ‫سل‬ ْ ‫ضى َأنْ ُي‬
َ ‫ أن هللا ال َي ْر‬:‫الثانية‬: The second is that
Allah does not consent to be associated with in worship of Him, neither with a
close angel nor with a dispatched prophet.

● ‫ ﴿ َوَأنَّ ا ْل َم ْس ِجدَ هَّلِل ِ َفاَل َتدْ ُعوا َم َع هَّللا ِ َأ َحدًا‬:‫ َوالدَّ لِيل ُ َق ْولُ ُه َت َعا َلى‬: The evidence is His [ta'ala]
saying: "And the masaajid are for Allah [alone], so do not invoke anyone
or anything along with Allah." [Surah al-Jinn 72:18]

Tawhid al-Uluhiyyah means devoting all acts of worship, both inward and outward, in
word and deed, to Allah Alone, and not worshipping anything or anyone other than
Allah, no matter who he is. You worship Allah alone and single him out and do not
worship a Prophet, Shaykh etc along with Allah

● "And We did not send any Messenger before you, but we inspired him
(saying) : "La ilaha illa Ana (there is no deity except I (Allah)), so worship Me
(Alone and none else)." [Surah Al-Anbiya' 21:25]
● “And your Lord has decreed that you worship none but Him” [Surah al-Isra
17:23]
● “Worship Allah and join none with Him (in worship)” [Surah al-Nisa 4:36]

Meaning of “Masaajid”

The author gives evidence for Tawhid al-Uloohiyyah and says the the “Masaajid” are
for Allah (alone); the question is, what is the meaning of “Masaajid”, the 3 meaning:

1) Literal Mosque: The places of worship (“Masaajid”) where the ummah prays to
Allah alone (Tawhid Uloohiyyah
- A Mosque is a Masjid, however a Masjid isn’t just a mosque, rather it is
the 3 definitions mentioned, so a Mosque is one category of a Masjid,
That is the difference between a Mosque and Masjid
2) Our Body Parts: When we talk about our body parts that are used for any
Ibaadah (e.g. Sujud), then the collective term used to refer to these body parts
is “Masaajid”
3) The Earth: The whole earth has been made for us as a place for us to pray
(“Masaajid”), wherever we are, nearly whenever we want (Excluding the
forbidden timings to pray)
- We have been ordered to pray our 5 Salawat at a Mosque, not just at a
Masjid

However, here the word Masaajid includes definition 1 and 3. Definition 1 is what
most people would assume, however, definition 3 is also included and this is
important to point out as many may say you can’t do shirk inside a mosque, but are
free to do it outside of a mosque (e.g. at graves), so it is important to know the
definition of “Masaajid” and how it includes every place of worship including a literal
mosque or the earth in general, we also see these 2 definitions in the statement of
Shaykh Uthaymeen:

● Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: With regard
to the general meaning, the entire earth is a masjid because the Prophet
(blessings and peace of Allah be upon him) said: “The earth has been made a
place of prostration and a means of purification for me.” [Sahih Bukhari 438].
With regard to the specific meaning, a mosque is a place that has been
prepared for the purpose of prayer on a permanent basis and is allocated
 specifically for that, whether it is built of stones, mud or cement, or not. With
regard to the prayer room or prayer place, it is a place that a person uses to
pray in, but he does not make it a place for prayer on a permanent basis;
rather he prays there if the time for prayer comes. This is not a mosque
(though it is a Masjid) The evidence for that is the fact that the Messenger
(blessings and peace of Allah be upon him) used to offer naafil prayers in his
house, and his house was not a mosque. Similarly, ‘Utbaan ibn Maalik invited
him to come to his house and pray in a place that ‘Utbaan could take as a
prayer room or prayer place, and that place was not a mosque. So a prayer
room is a place that is used for prayer without it being set up specifically as a
public mosque in which the people can pray and that is known to have been
set up specifically for that purpose. [Fataawa ash-Shaykh Ibn ‘Uthaymeen,
12/394]

In conclusion, Al-Masaajid, (the mosques), are the houses of Allaah and they are the
places which are prepared for the Salaah (prayer) and they are the most beloved of
places to Allaah, and they are houses which Allaah has commanded should be
raised and in which His Name should be mentioned. Then these mosques must be
made a place for the worship of Allaah alone, nothing for other than Allaah must
occur within them, so graves are not to be built in them, nor tombs, this is what is
clearly inferred from Surah Jinn ("And the masaajid are for Allah [alone], so do not
invoke anyone or anything along with Allah."), which the author used to support the
correct stance regarding Tawhid Al Uloohiyya

Tawheed al-Asmaa wa as-Sifaat

- Tawheed al-Asmaa wa as-Sifaat, even though not explicitly stated by the

author, can be understood from the author's discussion on Tawhid
Ar-Rububiyyah. In that context, the author emphasises obedience to Allah and
the messenger. This implies the necessity of believing in Tawheed al-Asmaa
wa as-Sifaat, which is mentioned in the Quran and Hadiths. While the author
doesn't directly mention this concept, it can be inferred, as it's a valuable
distinction within the broader framework of Tawhid

Tawhid al-Asma wa’l-Sifat (Oneness of the Divine Names and Attributes ), is

affirming and negating only what Allah says about himself and therefore with regards
to his names and attributes of Allah and also believing that there is none like unto
Allah in His names and attributes and only

Ahl us Sunnah take the middle path regarding the sects of the Muslim nation, just as
the Muslim nation is in the middle of all nations. They are in the middle regarding the
attributes of Allah, glory be to Him, the Exalted. They take the middle way between
the extremes of several sects
In regards to Allah’s attributes, we should stay away from doing 4 things

- Distorting (ٍ‫ ) َتحْ ِريف‬attributes

- Denying/Negating (‫يل‬ ٍ ِ‫ ) َتعْ ط‬attributes
- Asking ‘how’ (ٍ‫ ) َت ْك ِييف‬the attributes can be the way that they are
- ٍ ‫ ) َتمْ ث‬the attributes to something else
Likening (‫ِيل‬

4 principles of Ahl Us Sunnah relating to Allah's attributes

Part of faith in Allah is to have faith in the way He described Himself in His
honourable book and in the way described by His messenger Muhammad, peace
and blessings be upon him, WITHOUT doing 4 things

1) Distortion (ٍ‫ َتحْ ِريف‬- Tahrif)

This can be done via 2 main ways and the person who does this is a Muharrif (One
who distorts)

a) Changing the pronunciation of the arabic word therefore distorting the meaning

b) Keeping the pronunciation but distorting the meaning

a) The first method is easy to spot by referring back to the matn or the Quran verse
etc

b) The second is slightly harder and people distort the meaning (without valid proof)
but they use the excuse of "Ta'wil (interpretation)" to justify this distortion, however
this isn't Ta'wil and is Tahrif as mentioned in the Qur'an

● "There are some who displace words (Yuharrifun) from (their) right place"
[Surah Nisa 4:46]

e.g. "Nay both His (Allah's) Hands are extended" [Surah Maidah 5:64]

● Allah clearly has the attribute of "Hands"

● Saying: "Allah doesn't have hands and this is another word to represent his
Power, not Hands" is Distortion (ٍ‫) َتحْ ِريف‬
● Him having a Hand is completely possible, the creation has different hands
(e.g. A Human and an Elephant) so it is possible for the Creator's hand to be
different to the creation's
 ٍ ِ‫ َتعْ ط‬- Ta'til)
2) Denying/Negating (‫يل‬

Allah negates some attributes from himself, others he doesn't, if you deny and
negate these attributes further, partly or fully, then you are blameworthy of Ta'til
(Denial/Negation)

Instead of distorting the meaning and replacing its meaning with your own meaning
which is different to the one intended by Allah and you decide to instead deny the
correct meaning altogether then you are have done negation (‫يل‬ ٍ ِ‫ ) َتعْ ط‬as you have
denied but you haven't changed/distorted (ٍ‫ ) َتحْ ِريف‬the meaning

e.g. "Nay both His (Allah's) Hands are extended" [Surah Maidah 5:64]

● Allah clearly has the attribute of "Hands"

● Saying: "I don't know if Allah has hands and I leave this up to Allah" is
Denial/Negation (‫يل‬ٍ ِ‫) َتعْ ط‬

Overall, The Ahlus Sunnah only negate from Allah whatever Allah and his
messenger negated from Allah, So whatever is negated by Allah, we leave it at that
but don't negate further than that if Islam hasn't negated it

3) Asking ‘how’ (ٍ‫) َت ْك ِييف‬

The Ahlus Sunnah only affirm WHAT Allah and his messenger say and do not HOW
and the logic behind it, they do not ask for the proof of how via Logical deduction
(Mantiq) rather they leave it to the Textual Proof mentioned by Allah and his
messenger

Unless Allah has provided the "How", you are not to ask how (ٍ‫ ) َت ْك ِييف‬an attribute
exists as mentioned in the Qur'an

● "And follow not that of which you have no knowledge.Verily! The hearing, and
the sight and the heart, of each of those you will be questioned" [Surah Isra
17:36]
● "The things that my Lord has indeed forbidden are Al-Fawahish (great evil
sins, every kind of unlawful sexual intercourse, etc.) whether committed
openly or secretly, sins, unrighteous oppression, joining partners with Allah for
which He has given no authority, and saying things about Allah of which you
have no knowledge" [Surah A'raf 7:33]
● Imam Malik, may Allah have mercy upon him, was asked regarding Allah's
saying [Surah Ta-Ha 20:5] "How did He rise?" Malik, may Allah have mercy
 upon him, bowed his head until it became soaked up with sweat. Then, he
raised his head, and said: "The rising is not unknown" meaning regarding its
known meaning, because the Arabic Language is well known to us. Every
place where the word "rise" is used with the preposition "above", its meaning
is "rise over." He, may Allah have mercy upon him, said: "The rising is not
unknown, but the how is beyond intellect" Because the intellect cannot grasp
the how. So when the evidences - revealed and rational - negate how, then it
is obligatory to refrain from it. "Believing it is obligatory" — because Allah
Himself informed about it, it therefore becomes obligatory to trust it; (and he
said) "asking about it is innovation. [Sharh As-Sunnah 664]

‫ َتمْ ث ٍ‏‬- Tamthil)

4) Likening (‫ِيل‏‬

Some say "Tashbih" but "Tamthil" is derived from the root word "Mithl (like)" which
Qur'an and therefore better (Surah Ash-Shura 42:11)

The People of the Sunnah and the Jamaah affirm the Attributes for Allah, the Mighty
and Sublime, without similarities. They say: "Allah, the Mighty and Sublime, has life,
but not like our own life, He has knowledge, but not like our knowledge, He has sight,
but not like our sight; He has a Face, but not like our faces; He has a Hand, but not
like our hands.” And this is the case with all of the Attributes. They say: "Indeed,
Allah, the Mighty and Sublime, shall never be similar - in what He has described
Himself with - to any of His creatures.” Whoever likens Allah to any of His creatures,
then he has indeed belied the information, and disobeyed the order. That is why the
Salaf generally pronounced the disbelief of anyone who likened Allah to any of His
creatures.

● "Do you know of any who is similar to Him (Allah)" [Surah Maryam 19:65]
● Nu'aim bin Hammad Al-Khuza'I (teacher of Imam Al-Bukhari) said: "Whoever
likens Allah with His creation, has committed Kufr (disbelief)" [Sharh
As-Sunnah 936]
● "There is nothing like (Kamithli) unto Him" [Surah Ash-Shura 42:11]

Supporting the opposers of Tawhid and the Innovators

ُ ‫سول َ َو َو َّحدَ هَّللا َ اَل َي ُجو ُز َل ُه ُم َوااَل ةُ َمنْ َحادَّ هَّللا َ َو َر‬
‫ َو َل ْو َكانَ َأ ْق َر َب َقريب‬، ‫سو َل ُه‬ ُ ‫الر‬ َ ‫ َأنَّ َمنْ َأ َط‬:‫ال َّثالِ َث ُة‬: The third
َّ ‫اع‬
is that whoever obeys the Messenger and establishes the tawhid of Allah, it is
not permissible for him to offer wala' [i.e., love, support and allegiance] to one
who opposes Allah and His Messenger, even if the person is his nearest kin
Here the author mentions that it is impermissible to offer “wala’” to those who oppose
Allah and his messenger, this can be those reject the Islamic concept of Tawhid as it
has been clearly laid out in the Qur’an and Sunnah or its can include those people
that innovate into Islam by doing the following 4 in regards to Tawhid (e.g. Tawhid
Al-Asma was Sifaat) : Distorting, Negating, asking How, and Likening; It is not
permissible to offer “Wala” to these people whether they are your kin, a friend of
yours (e.g. Non Muslim) or anyone else

● ‫اء ُه ْم‬ ُ ‫ ﴿ اَل َت ِج ُد َق ْو ًما ُيْؤ ِم ُنونَ باهلل واليوم اآلخر ُي َوادُّونَ َمنْ َحا ٌد هَّللا َ َو َر‬:‫َوالدَّ لِيل ُ َق ْولُ ُه َت َعا َلى‬
َ ‫سو َل ُه َو َل ْو َكا ُنوا َوا َب‬
‫ت‬ ِ ‫وب ِه ُم اِإلي َمن َوَأ َّيدَ هُم يروح م ْن ٌة َو ُيدْ ِخلُ ُه ْم َج َّن‬
ِ ُ‫ير َت ُه ْم عشيرتهم أولي َك َك َت َب فِي قُل‬ َ ِ‫اء ُه ْم َأ ْو ِإ ْخ َو َن ُه ْم َأ ْو َعش‬
َ ‫َأ ْو َأ ْب َن‬
‫هللا َأال ِإنَّ ح ِْز َب هَّللا ِ ُه ُم‬
ِ ‫ضوا َع ْنه أو تشبك حزب‬ ُ ‫َت ْج ِري مِن َت ْح ِت َها اَأل ْن َها ُر َخالِدِينَ فِي َها َرضِ َي هَّللا ُ َع ْن ُه ْم َو َر‬
َ‫)ا ْل ُم ْفلِ ُحون‬: The evidence is His [ta'ala] statement: "You will not find any
people who believe in Allah and the Last Day, having love for those who
oppose Allah and His Messenger, even if they were their fathers; sons;
brothers; or kindred. For such, He has written iman in their hearts, and
strengthened them with a spirit [rüh] from Himself; And We will admit
them to Gardens under which rivers flow, to dwell therein forever. Allah
is pleased with them, and they with Him. They are the Party of Allah.
Verily, it is the Party of Allah that will be the successful." [Surah
al-Mujadilah 58:22]

Therefore we must stay away from those who reject Tawhid and must stay away
from those who do Shirk and should therefore ourselves affirm Tawhid and stay
away from Shirk

● Shaykh Ibn Baaz (may Allah have mercy on him) said: What is meant by
loyalty and disavowal (al-wala’ wa’l-bara’) is loving the believers and taking
them as allies and friends, and hating the disbelievers, regarding them as
enemies and disavowing them and their religion. This is what is meant by
loyalty and disavowal (al-wala’ wa’l-bara’), as Allah, may He be glorified, says
in Surah al-Mumtahinah (interpretation of the meaning): “There has already
been for you an excellent pattern in Abraham and those with him, when they
said to their people, ‘Indeed, we are disassociated from you and from
whatever you worship other than Allah. We have denied you, and there has
appeared between us and you animosity and hatred forever until you believe
in Allah alone’” [Surah al-Mumtahinah 60:4] [Majmoo‘ Fataawa Ibn Baaz
5/246]

Staying away from shirk and its people can be implemented through 3 methods:

1) Heart: We hate those who worship other than Allah (e.g. Prophets, Saints,
Scholars) and we hate their celebrations; especially their shirk and
innovations in the religion due to them associating partners with Allah
 2) Speech: By stating your stance explicitly, wherever necessary and by calling
out their evil, and promoting the correct beliefs in regards to Tawhid and the
Religion of Islam
3) Actions: On top of hating in your heart and speaking up, you yourself should
not unnecessarily sit with these people and should do actions of Tawhid and
should not imitate the wrongdoers in their actions, beliefs or outwardly
appearance, such as their Religious Clothing, their Celebrations, their acts of
Worship etc

Heart

Loyalty and disavowal (al-wala’ wa’l-bara’) is loving the believers and taking them as
allies and friends, and hating the disbelievers, regarding them as enemies and
disavowing them and their religion. This is what is meant by loyalty and disavowal
(al-wala’ wa’l-bara’). Therefore, we must hate the disbelievers due to them rejecting
the whole of Tawhid, this is what Prophet Ibrahim did as he affirmed “hatred forever”
against the disbelievers until they affirm Tawhid, therefore we must do the same:

● “There has already been for you an excellent pattern in Abraham and those
with him, when they said to their people, ‘Indeed, we are disassociated from
you and from whatever you worship other than Allah . We have denied you,
and there has appeared between us and you animosity and hatred forever
until you believe in Allah alone’” [Surah al-Mumtahinah 60:4].
● Mu‘adh narrated that he asked the Messenger of Allah (blessings and peace
of Allah be upon him) about the best of faith, and he said: “The best of faith is
to love for the sake of Allah and hate for the sake of Allah, and to keep your
tongue busy in mentioning Him.” [Musnad Ahmad 22132 - Sahih li Ghayri -
Shu‘ayb al-Arna’oot said: It is saheeh because of corroborating
evidence]
● At-Tabaraani narrated from Ibn ‘Abbas (may Allah be pleased with him) that
the Prophet (blessings and peace of Allah be upon him) said: “The strongest
bond of faith is taking believers as allies and friends for the sake of Allah and
to regard disbelievers as enemies for the sake of Allah, to love for the sake of
Allah and hate for the sake of Allah, may He be glorified and exalted.” [Sahih
Narration according to Sheikh al-Albani in Saheeh al-Jaami‘ as-Sagheer
2539]

However, hating doesn’t mean we should harm them and go extreme in this
direction, hatred simply remains in our heart as mentioned by Shaykh Bin Baz:

● Shaykh Bin Baz said: Hating them and regarding them as enemies does not
mean that you should mistreat them or transgress against them if they are not
in a state of war with the Muslims. Rather what it means is hating them in your
 heart and regarding them as enemies in your heart, and not taking them as
friends. But you should not offend them, harm them or mistreat them. If they
greet you, then return their greeting, advise them sincerely and direct them to
do good, as Allah, may He be glorified and exalted, says (interpretation of the
meaning): “And do not argue with the People of the Scripture except in a way
that is best, except for those who commit injustice among them [al-‘Ankaboot
29:46].

The People of the Scripture are the Jews and Christians, and other
disbelievers who have been granted security, or have a peace treaty with the
Muslims, or are living under Muslim rule. But whoever among them commits
injustice is to be punished for his injustice and wrongdoing, otherwise what is
prescribed for the believer is to argue with them in the way that is best, with
both the Muslims and the disbelievers, whilst hating them for the sake of
Allah, because of the verse quoted above [Majmoo‘ Fataawa Ibn Baaz
5/246]

Speech

To be away from the people of Shirk and to show your allegiance towards Tawhid,
you must do this through a few ways, for example by stating your stance on Tawhid
explicitly, wherever necessary and by calling out their evil, and promoting the correct
beliefs in regards to Tawhid and the Religion of Islam

We see this in the Qur’an where the Muslims were told to explicitly state their stance
against the Kuffar without being vague

● I do not worship what you worship. Nor are you worshippers of what I worship.
Nor will I be a worshipper of what you worship. Nor will you be worshippers of
what I worship [Surah Al-Kafirun 109:1-6]

Because the diseases of the heart are so many and cause the spread of evil and
corruption, Allaah has enjoined the believers to treat these diseases, by enjoining
that which is good and forbidding that which is evil. Allaah says (interpretation of the
meaning):

● “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” [Surah Aal ‘Imraan 3:104]

Enjoining what is good (al-ma’roof) and forbidding what is evil (al-munkar) is one of
the most important Islamic duties, indeed it is the noblest and most sublime. This is
the task of the Prophets and Messengers (peace be upon them all), as Allaah says
(interpretation of the meaning):

● “Messengers as bearers of good news as well as of warning in order that

mankind should have no plea against Allaah after the (coming of)
Messengers” [Surah al-Nisaa’ 4:165]

Allaah has made the Muslim ummah the best nation ever raised up for mankind, in
order to do this important task, as Allaah says (interpretation of the meaning):

● “You (true believers in Islamic Monotheism, and real followers of Prophet

Muhammad and his Sunnah) are the best of peoples ever raised up for
mankind; you enjoin Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam has
ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islam has
forbidden), and you believe in Allaah” [Surah Aal ‘Imraan 3:110]

If the ummah fails to do its duty of enjoining what is good and forbidding what is evil,
wrongdoing and corruption will spread throughout the ummah, and it will deserve the
curse of Allaah. For Allaah cursed those among the Children of Israel who
disbelieved because they failed in this important duty. Allaah says (interpretation of
the meaning):

● “Those among the Children of Israel who disbelieved were cursed by the
tongue of Dawood (David) and ‘Eesa (Jesus), son of Maryam (Mary). That
was because they disobeyed (Allaah and the Messengers) and were ever
transgressing beyond bounds. They used not to forbid one another from
Al-Munkar (wrong, evildoing, sins, polytheism, disbelief) which they
committed. Vile indeed was what they used to do [Surah al-Maa’idah 5:78]

Enjoining what is good and forbidding what is evil is one of the basic principles of this
religion, and doing this is jihaad for the sake of Allaah. Jihaad requires putting up
with difficulties and bearing insults and harm with patience, as Luqmaan said to his
son:

● “O my son! Aqim-is-Salaah (perform As-Salaah), enjoin (on people)

Al-Ma‘roof (Islamic Monotheism and all that is good), and forbid (people) from
Al-Munkar (i.e. disbelief in the Oneness of Allaah, polytheism of all kinds and
all that is evil and bad), and bear with patience whatever befalls you. Verily,
these are some of the important commandments (ordered by Allaah with no
exemption” [Surah Luqmaan 31:17]

Enjoining what is good and forbidding what is evil is an important mission, hence
those who undertake this mission must be of good character and must understand
the objectives of sharee’ah; they must call people with wisdom and fair preaching
and deal with them in a kind and gentle manner, so that Allaah may guide those
whom He wills at their hands. Allaah says (interpretation of the meaning):
 ● “Invite (mankind, O Muhammad) to the way of your Lord (i.e. Islam) with
wisdom (i.e. with the Divine Revelation and the Qur’aan) and fair preaching,
and argue with them in a way that is better. Truly, your Lord knows best who
has gone astray from His path, and He is the Best Aware of those who are
guided” [Surah al-Nahl 16:125]

Actions

http://umm-ul-qura.org/2017/12/17/boycotting-the-innovator-is-only-legislated-
when-maslahah-benefit/ (only apply the quotes and boycott if there is a
benefit)

On top of hating in your heart and speaking up, you yourself should not
unnecessarily sit with these people and should do actions of Tawhid and should not
imitate the wrongdoers in their actions, beliefs or outwardly appearance, such as
their Religious Clothing, their Celebrations, their acts of Worship etc

● Ibn-ul-Qayyim said: “Do you love the enemies (innovators, kuffar etc) of the
beloved One (Allah) and still claim, That you love Him (Allah) ? That is not
possible [Al-Kaafiyat-ash-Shaafiyah]

So you must not be close to the innovators as we see from various reports
mentioned in the book: al-Sharee’ah by al-Aajirri and Usool I’tiqaad Ahl
al-Sunnah by al-Laalkaa’i:

● Abu Qilaabah (may Allaah have mercy on him) said: Do not sit with those who
follow their whims and desires and do not debate with them, for I cannot be
sure that they will not tempt you into misguidance or confuse you about the
religion as they are confused.
● Abu Ishaaq al-Hamadaani said: The one who shows respect to the follower of
innovation has helped to destroy Islam.
● Two men who were among the followers of whims and desires entered upon
Muhammad ibn Sireen and said: O Abu Bakr, let us talk with you. He said: No.
They said: Let us recite to you a verse from the Book of Allaah. He said: No;
either you get up and leave me or I will get up and leave you. So the two men
got up and left.
● Al-Fudayl ibn ‘Iyaad said: Do not sit with a follower of innovation, for I fear that
the curse may descend upon you.
● Muhammad ibn al-Nadr al-Haarithi said: The one who lends his ear to a
follower of bid’ah when he knows he is a follower of bid’ah will be cast out
from divine protection and entrusted to his own care.
 ● ‘Abd al-Razzaaq al-San’aani said: Ibraaheem ibn Abi Yahya said to me: I see
that the Mu’talizah frequent you a great deal. I said: Yes, and they say that
you are one of them. He said: Why don’t you come with me to this store with
me so we may speak together. I said: No. He said: Why not? I said: Because
the heart is weak.
● Al-Aajirri (may Allaah have mercy on him) said in his book al-Sharee’ah:
Chapter on shunning the followers of innovation and whims and desires:
everyone who adheres to what we have outlined in this book of ours, which is
Kitaab al-Sharee’ah, must shun all of those who follow whims and desires,
whether they are Khaarijis, Qadaris, Murji’is or Jahamis, all those who claim to
belong to the Mu’tazilah, all of the Raafidis, all of the Naasibis, and all of those
whom the Muslim scholars have determined and proven to be followers of
innovation and misguidance. He should not speak to them, greet them with
salaam, sit with them, pray behind them, marry from them or give a female
relative of his to them in marriage, enter into partnerships with them, deal with
them, or debate with them. Rather he should ignore them. If you meet them in
the street, take another route if you can. If he says: Why shouldn’t I debate
with them or respond to what they say? The answer is If you debate with them
or listen to what they say, you cannot be certain that they will not affect you or
deceive you with their falsehood, which the shaytaan makes attractive, then
you will be doomed. Unless you are compelled to debate with him or establish
proof against him in the presence of the ruler etc. But apart from that, do not
do it. What I have mentioned to you is based on the views of earlier Muslim
scholars, and is in accordance with the Sunnah of the Messenger of Allaah
(peace and blessings of Allaah be upon him).
● Al-Dhahabi (may Allaah have mercy on him) said: Most of the imams of the
salaf warned against (mixing or dealing with these people), and they thought
that hearts were weak and susceptible to doubts. [Siyar A’laam al-Nubala’
7/261]

You also shouldn’t be close friends with non-muslims, this was the teachings of the
Prophet (peace and blessings of Allaah be upon him).

● The Messenger of Allaah (peace and blessings of Allaah be upon him) said,
“Do not keep company with anyone but a believer and do not let anyone eat
your food but one who is pious.” [Jamia Tirmidhi 2395 Hasan hadith
according Sheikh al-Albaani in Saheeh al-Tirmidhi 2519]
● Abu ‘Eesa al-Khattaabi said: Rather he (the Prophet) warned against keeping
company with anyone who is not pious and against mixing with them or eating
with them, because eating with a person instills friendship and love in the
heart. He said: do not make friends with anyone who is not pious; do not take
him as a companion with whom you eat and chat. [Ma’aalim al-Sunan,
Haamish Mukhtasar Sunan Abi Dawood 7/185-186]
 ● The Prophet (peace and blessings of Allaah be upon him) said: “Do not live
among the mushrikeen and do not mix with them, for whoever lives among
them or mixes with them is not one of us.” [Sunan al-Bayhaqi, 9/142,
Al-Haakim 2/154 said, it is saheeh according to the conditions of
al-Bukhaari. The hadith was also classed as saheeh by Sheikh
al-Albaani in al-Silsilat al-Saheehah, 2/229 with its corroborating reports]

But it is permissible to deal with them in a kind manner in the hope that they might
become Muslim and to talk to them in limits in order to bring them closer to Islam,
this must be your intention

● It was narrated that Anas (may Allaah be pleased with him) said: There was a
Jewish boy who used to serve the Prophet (peace and blessings of Allaah be
upon him), and he fell sick. The Prophet (peace and blessings of Allaah be
upon him) came to visit him. He sat by his head and said, “Become Muslim.”
(The boy) looked at his father who was with him, and he (the father) said,
“Obey Abu’l-Qaasim (peace and blessings of Allaah be upon him).” So he
became Muslim, and the Prophet (peace and blessings of Allaah be upon
him) went out, saying, “Praise be to Allaah Who has saved him from the Fire”
[Sahih Bukhaari 1290]

You must also not imitate them, nor follow their celebrations

● Abdullah Ibn ‘Amr (a Sahabah) said: “Whoever settles in the lands of the
non-Muslims, then he celebrates their festivals of Nayrūz and Mahrajān (of the
Persians), and he imitates them and then he dies whilst in that state, he will be
gathered with them on the Day of Resurrection.” [Sunan Al-Kubrā of Imam
Al-Bayhaqī 9/234: It is a Sahih narration according to Sheikh Ibn Taymiyyah
in Iqtidā As-Sirāt Al-Mustaqīm, 1/457]

Imitating the kuffar or innovators is haram, you cannot imitate them in acts that are
unique to them and they are therefore known for these habitual acts

● Shaykh Salih al-Fawzan said: “The things in which the disbelievers are
imitated include acts of worship, such as imitating them in matters of shirk,
such as building (structures) over graves, building shrines and exaggerating
about them. The Prophet (peace and blessings of Allah be upon him) said:
“May the curse of Allah be upon the Jews and the Christians, for they took the
graves of their Prophets as places of worship.” (Al-Bukhari, 425; Muslim, 531)
And he told us that when a righteous man among them died, they would build
a place of worship over his grave, and install images therein, and that they
were the most evil of mankind. (Al-Bukhari, 417; Muslim, 528) Nowadays
there are instances of major shirk because of exaggeration concerning
graves, as is well known to scholars and ordinary folk alike. The cause of that
is imitation of the Jews and Christians.
 Another example is their imitation of the festivals of shirk and bid’ah, such as
birthday celebrations, whether it is the birthday of the Prophet (peace and
blessings of Allah be upon him) or the birthdays of presidents and kings. Or
these festivals of bid’ah and shirk may be named after days or weeks, such as
a country’s national day or independence day, or Mother’s Day, or hygiene
week, and other days or weeks that are celebrated. All of these have come to
the Muslims from the disbelievers, for Islam has only two festivals: ‘Eid al-Fitr
and ‘Eid al-Adha. Anything else is bid’ah and an imitation of the disbelievers.”
[From Sheikh Fawzan’s khutbah entitled al-Hathth ‘ala Mukhalafat
al-Kuffar]

● The Prophet (peace and blessings of Allah be upon him) said: “You will
certainly follow the ways of those who came before you hand span by hand
span, cubit by cubit, to the extent that if they entered the hole of a lizard, you
will enter it too.” We said: “O Messenger of Allah, (do you mean) the Jews and
the Christians?” He said: “Who else?” [Sahih Bukhari 1397, Sahih Muslim
4822]
● It was narrated that ‘Abd-Allah ibn ‘Umar said: The Prophet (peace and
blessings of Allah be upon him) said: “Whoever imitates a people is one of
them.” [Sunan Abu Dawud 3512; Sahih according to Sheikh al-Albani in
Irwa al-Ghalil 2691]
● Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
● “This (the hadiths) at the very least indicates that it is haram to imitate them
(the kuffar), although the apparent meaning is that the one who imitates them
is a disbeliever.” [Iqtida al-Sirat al-Mustaqim, 237]

Al-Hanafiyyah

ً ِ‫ َأنْ َت ْع ُبدَ هَّللا َ ُم ْخل‬:‫ ِم َّل َة إ ْب َراهِي َم‬، ‫اع ِت ِه َأنَّ ا ْل َح ِن ْي ِن َّي َة‬
َ‫صا َل ُه الدِّ ين‬ َ ‫شدَ َك هَّللا ُ ل َِط‬
َ ‫اع َل ْم َأ ْر‬
ْ : Know, may Allah direct
you to obey Him, that al-hanifiyyah is the path of Ibrahim [Abraham], which is
to worship Allah making the religion sincerely for Him

“Al Hanafiyyah” is the path of Ibrahim, which is the path of “Uncompromising

Monotheism”. “Al-Hanif” means “inclination”, and “Al-Hanifiyyah” means to incline
towards Tawheed and to decline away from Shirk
 ● Ibraaheem was an Ummah (a teacher of good, and a leader followed upon
guidance), obedient to Allaah, Haneef (upright upon the true religion of
Islaam),and he was not from those who associate others with Allaah [Surah
An-Nahl 16:120]

Ibraaheem (peace be upon him) was a very special Prophet because he faced more
challenges in spreading the belief in one God (Tawheed) than anyone else. He
showed great patience during these tough times. Also, he was the ancestor of all
other Prophets who came after him and he was the father of the Arabs and the
Isralites. Therefore Allah used Ibrahim as an example when revealing to the
Quraysh, as they were also aware of Ibrahim, the father of the Arabs. Coming to a
“common ground” with those who you are giving Dawah to is very beneficial and
allows the jump from their ideology to yours (e.g. Islam) seem less daunting, we see
this from Allah’s method of revelation and from other Qur’an verses

● Say, ˹O Prophet,˺ “O People of the Book! Let us come to common terms: that
we will worship none but Allah, associate none with Him, nor take one another
as lords instead of Allah.” But if they turn away, then say, “Bear witness that
we have submitted ˹to Allah alone˺.” [Surah Al-Imran 3:64]

So, the way of following one God (Al-Haneefiyyah) became the way of all the
Prophets. They all called people to believe in one God and to avoid worshipping
anything else (shirk). Ibraaheem took a strong stand for this way of faith, so it was
named after him. All the Prophets who came later followed Ibraaheem's way, which
is all about believing in one God and being sincere in worshipping Allah alone. This
is Islam’s Aqeedah, the same as the one preached by Ibraheem.

● Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Why
is Ibraaheem (peace be upon him) singled out for the call of Tawheed, when
all the Prophets called people to Tawheed (belief in the Oneness of Allah)?

He replied: All the Prophets brought the message of Tawheed. Allah, may He
be exalted, says (interpretation of the meaning): “And We did not send any
Messenger before you (O Muhammad SAW) but We inspired him (saying): La
ilaha illa Ana (none has the right to be worshipped but I (Allah)), so worship
Me (Alone and none else)” [al-Anbiya’ 21:25].

But Ibraaheem was the father of the Arabs (including the Quraysh and other
tribes), and the father of the Israelites, and he called people to pure Tawheed.
The Jews and the Christians claimed to be his followers, but the Muslims are
the ones who are his followers. He (peace and blessings be upon him) was
chosen to be the father of the Prophets; he is the promoter of pure
monotheism and we are instructed to follow him, because we are closer to
Ibraaheem, as Allah, may He be exalted, says (interpretation of the meaning):
“Verily, among mankind who have the best claim to Ibraheem (Abraham) are
 those who followed him, and this Prophet (Muhammad SAW) and those who
have believed (Muslims)” [Aal ‘Imraan 3:68].

And He says, refuting the Jews and the Christians: “Ibraheem (Abraham) was
neither a Jew nor a Christian, but he was a true Muslim Haneefa (Islamic
Monotheism - to worship none but Allah Alone) and he was not of
Al-Mushrikoon” [Aal ‘Imraan 3:67]. [Liqa’ al-Baab al-Maftooh, 189/question
no. 7]

Ibraaheem is the one whom the Prophet (blessings and peace of Allah be upon him)
instructed his community to follow as we see in the Qur’an:

● “Then, We have inspired you (O Muhammad SAW saying): "Follow the

religion of Ibraheem (Abraham) Haneefa (Islamic Monotheism - to worship
none but Allah)” [Surah an-Nahl 16:123]

Therefore we must follow the path of Islam, which is also the path of the Ibrahim as
Allah said:

● “He has chosen you for His religion, and He has not placed any unbearable
difficulty upon you in the religion. So follow the religious way of your forefather
Ibraaheem. Allah it is who has named you the Muslims” [Surah Hajj 22:78]

Badr Al-Din Al Ayni has also elaborated in more detail on why Prophet Ibraheem our
of all other Prophets is mentioned in the prayer

● Al-‘Allaamah Badr ad-Deen al-‘Ayni al-Hanafi (may Allah have mercy on him)
noted another point with regard to this issue, as he said: If it is said: Why was
Ibraaheem (peace be upon him) singled out from among all the other
Prophets (peace be upon them) to be mentioned during the prayer?

I say: That is because on the night of the Mi‘raaj, the Prophet (blessings and
peace of Allah be upon him) saw all the Prophets and Messengers, and he
greeted each Prophet with salaam, but none of them sent greetings to his
ummah apart from Ibraaheem (peace be upon him). Hence the Prophet
(blessings and peace of Allah be upon him) instructed us to send blessings
upon him at the end of every prayer until the Day of Resurrection, in response
to his kindness.

It was also said that when Ibraaheem (peace be upon him) had finished
building the Ka‘bah, he prayed for the ummah of Muhammad (blessings and
peace of Allah be upon him), saying: O Allah, whoever performs pilgrimage to
this House from the ummah of Muhammad, give him greetings from me; and
his family and children also offered this supplication, so we are instructed to
remember them in the prayer, in response to their kind deed. End quote.
[Sharh Sunan Abi Dawood by al-‘Ayni 4/260]
2 Pillars of Tawhid

َ ‫ َو َما َخ َل ْقتُ ا ْل ِجنَّ َواِإل‬:‫ َك َما َقال َ هللا َت َعا َلى‬، ‫اس َو َخ َل َق ُه ْم َل َها‬
ِ ‫نس ِإاَّل لِ َي ْع ُبد‬
‫ُون‬ َ ‫ َو ِب َذلِ َك َأ َم َر هللاُ َجم‬: Allah
ِ ‫ِيع ال َّن‬
commanded all people with this and He created them for this purpose, as He
[ta'ala] said: "And I only created the jinn and humans so that they should
worship Me [alone]." [Surah adh-Dhariyat 51:56]

The author then states the evidence that encourages us to follow the path of
al-hanafiyyah, the path of Ibrahim, which is the path of Tawhid and to worship Allah
alone. The author has summarised the definition of worship and stated it:

● ‫ ُي َو َحدُون‬: َ‫ َو َم ْع َنى َي ْع ُبدُون‬: The meaning of Worship me is to single me out (when

intending to do any act)

Sheikh Ibn Taymiyyah has expanded on this simple definition and added more depth
to it and has stated the meaning of Worship:

● Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
"Worship (Al-'Ibadah) is a comprehensive term covering everything that Allah
loves and is pleased with - whether saying, or actions, outward and inward."
[Majmu' al-Fatawa (10/149)]

From these definitions, mainly the author’s definition we notice a few conditions for
an Ibadah (Act of Worship) to be accepted:

1) Sincerity of intention towards Allaah, which means that the person’s intention
in all his words and deeds, both outward and inward, is to seek the pleasure
of Allaah and none other.
2) It should be in accordance with the sharee’ah which Allaah has prescribed,
and he should not worship Allaah in any other way. That is achieved by
following the Prophet (peace and blessings of Allaah be upon him) and what
he brought, and shunning anything that goes against it, and not inventing any
new form of worship that has not been narrated in sound reports from the
Prophet (peace and blessings of Allaah be upon him).
● “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” [Surah al-Kahf 18:110]
● Ibn Katheer (may Allaah have mercy on him) said: “ ‘So whoever
hopes for the Meeting with his Lord’ means his reward; ‘let him work
righteousness’ means, that which is in accordance with the laws of
Allaah; ‘and associate none as a partner in the worship of his Lord’ this
means seeking the Face of Allaah alone, with no partner or associate.
These two conditions are the basis of acceptable deeds, which must be
 sincerely for the sake of Allaah alone and correct according to the
sharee’ah of the Messenger of Allaah (peace and blessings of Allaah
be upon him). [Tafsir Ibn Kathir of Surah Kahf 18:110]

However we must first know who Allah is, we can only know who Allah is through his
Sifat, 2 Pillars of Tawhid are used to understand Allah and his Sifat, the 2 Pillars are
“Negation” and “Affirmation”

Negation and Affirmation relating to Allah's essence (Dhatiyyah) or actions

(Fa'liyyah)

Negation and Affirmation is key when referring to the Sifat of Allah, only with both of
these will we truly understand the completeness and perfection of Allah. Negation or
Affirmation alone is not praiseworthy, rather they are only praiseworthy when they
are used together, and both are necessary to comprehend Tawhid, thus they are the
2 Pillars of Tawhid

● Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Whenever
Allah, may He be exalted, negates something with regard to Himself, what is
meant is that He does not have that attribute, but it is affirming the opposite
attribute in a perfect sense. Negation in this regard is not a negation with no
implication, because negation does not indicate perfection unless it implies
some perfect attribute. That is because negation is non-existence, and
non-existence is nothing, let alone perfection. Moreover, negation may be
because of the lack of connection, so it is not perfection, such as if you say:
The wall does not wrong anybody, but it has no ability to do that deed, so in
that case, negation implies a shortcoming. [Al-Qawaa‘id al-Muthla fi Sifaat
Allaah wa Asmaa’ihi al-Husna p. 23]
● Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: It
should be understood that negation of an attribute does not imply praise or
perfection unless it implies an affirmation (of its opposite). Otherwise, mere
negation does not convey any sense of praise or perfection, because
negation that does not imply something is just nothing, and if it is nothing, it
does not mean anything. So, as the saying goes, it is not anything, let alone
being praise or perfection. Because negation is something that may be
applied to something that does not exist, that which does not exist cannot be
described in any sense of praise or perfection.

Most of the attributes that Allah negates with regard to Himself imply
affirmation of a positive attribute, such as when He says (interpretation of the
meaning): “Allah! La ilaha illa Huwa (none has the right to be worshipped but
He), the Ever Living, the One Who sustains and protects all that exists.
Neither slumber, nor sleep overtake Him… His Kursee extends over the
 heavens and the earth, and He feels no fatigue in guarding and preserving
them” [al-Baqarah 2:255].

Negation of slumber and sleep implies life and sustaining in the most perfect
sense. Thus it highlights the perfect attributes of the Ever Living, the One Who
sustains and protects all that exists. Similarly, His words ‘and He feels no
fatigue in guarding and preserving them” mean that it is not too bothersome or
too burdensome for Him, which implies the perfect nature of His power, in
contrast to any created being that has power, for that created being will only
be able to do something with some difficulty and effort, which is a reflection of
the imperfection and shortcomings of his power. Similarly, in the verse
(interpretation of the meaning): “not even the weight of an atom (or a small
ant) or less than that or greater, escapes from His Knowledge in the heavens
or in the earth” [Saba’ 34:3], negation of even an atom’s weight escaping His
knowledge implies that He has knowledge of every atom in the heavens and
on earth, and so on. [Majmoo‘ al-Fataawa, 3/35, 36]

Both Negated Attributes and Affirmed Attributes are important and have a key name:

1) Affirmed Attributes (As-Sifat Ath-Thabutiyyah)

2) Negated Attributes (As-Sifat As-Salbiyyah or As-Sifat As-Manfiyyah)

Therefore, both negation and affirmation are necessary to fully understand Allah, for
example:

● "This man doesn't oppress"

- Here I have negated oppression but the man seems like he is incapable of
violence even when it is necessary
● "This man doesn't oppress but is fair"
- Here I have negated oppression but affirmed fairness, now the man seems
like he can be violent when necessary and he seems like a well rounded
individual now

Shirk
ِّ ‫ َوَأ ْع َظ ُم َما َن َهى َع ْن ُه ال‬، ‫ ِإ ْف َرا ُد هَّللا ِ ِبال ِع َبادَ ِة‬:‫ َوه َُو‬، ‫ َوَأ ْع َظ ُم َما َأ َم َر هللاُ ِب ِه ال َّت ْوحِي ُد‬: The
‫ دَ ْع َوةُ َغ ْيره َم َعه‬:‫ َوه َُو‬، ‫ش ْر ُك‬
greatest matter that Allah has commanded is tawhid, which is to single Allah
out in worship and the gravest matter that Allah has forbidden is shirk, which
is to supplicate to others as well as Allah.

● ‫ش ْيًئ ا‬ ْ ‫اع ُبدُوا هَّللا َ َواَل ُت‬

َ ‫ش ِر ُكوا ِب ِه‬ ْ ‫ َو‬:‫ َوالدَّ لِيل ُ َق ْولُ ُه َت َعا َلى‬: The evidence is his [ta’ala]
statement: And worship Allah and do not associate anyone or anything
with him [Surah an-Nisa 4:36]
2 types of Shirk

1) Shirk al Akbar (Major Shirk)

2) Shirk al Azwar (Minor Shirk)

Major Shirk

- It is Kufr and therefore takes you out of Islam and therefore makes you a
Kaafir
- It nullifies the action and any other actions in your life from then on wards until
you repent
- Those who do this without repenting are in Jahannam for ever

Minor Shirk

- It is still Haram however you remain a Muslim

- It nullifies the action you did, causing you to gain sin and no reward whether it
was generally an intrinsically good action (Salah) or if it was an intrinsically
bad action (Celebrating Birthdays)
- Those who do this can be forgiven

Tawassul and Istigatha

3 Questions of the Grave

‫ان َم ْع ِر َف ُت َها؟‬
ِ ‫س‬َ ‫ِب َع َلى اِإل ْن‬ ُ ‫ َفِإ َذا قِيل َ َل َك َما اُأْل‬: If you are asked, What are the three
ُّ ‫صول ُ ال َّثاَل َث ُة ا َّلتِي َيح‬
tenets that a person must know?

َ ‫ َم ْع ِر َف ُة‬:ْ‫ َفقُل‬: Answer, That a slave knows his Lord

● ‫ َو َن ِب َّي ُه ُم َح َّمدًا‬، ‫ َو ِد ْي َن ُه‬، ‫الع ْب ِد َر َّب ُه‬
[Rabb], his religion and his Prophet, Muhammad
- The “3 Fundamental Questions” revolve around these 3 Fundamental
concepts, and they are called “Usool ath Thalatha”, the word Usool comes
from “Asl” which means fundamental, therefore indicating that Islam is built
upon these 3 Usool/Principles, therefore it is “Obligatory” for us to know these
3 foundations

‫ َمنْ َر ُّبكَ؟‬:َ‫ َفِإ َذا قِ ْيل َ َلك‬:‫ َم ْع ِر َف ُة هللا‬:ُ‫صل ُ اَأل َّول‬

ْ ‫اَأل‬: [The first tenet: comprehension of Allah] If
you are questioned, Who is your Rabb [Lord]?

You should also know the reply to the first question of the grave: “Who is your Lord?”
 ● ‫س لِي َم ْع ُبو ٌد سواه‬ َ ‫ َوه َُو َم ْع ُبودِي َل ْي‬، ‫ِيع العالمين بنعمه‬ َ ‫ َو َر َّبى َجم‬، ‫ َفقُلْ َر ِّب َي هَّللا ُ ا َّلذِي َر َّبانِي‬: Answer,
My Rabb is Allah, who has nurtured and cherished me and all of the
worlds with His blessings. He is my deity; I do not have any other deity
besides Him.
● َ‫ وا ْل َح ْم ُد هَّلِل ِ َر ِّب ا ْل َعا َلمِين‬: ‫ َوالدَّ لِيل ُ َق ْولُ ُه َت َعا َلى‬: The evidence is His [ta'ala] saying: "All
praise [hamd] is for Allah (Tawhid Uloohiyyah), the Rabb of the worlds
(Tawhid Rububiyyah + Tawhid al Asma was Sifaat)." [Surah Al-Fatihah
1:1]

Meaning of “Al Hamd”

Al-Hamd: Praising with beautiful characteristics and out of love and veneration due
the innate and intrinsic virtue of the one being praised

Hamd can only be expressed verbally, unlike shukr, which may be expressed
verbally, in the heart or by one’s physical actions. Hamd may or may not be in return
for a favour or blessing, unlike shukr, which can only be in return for a favour or
blessing.

● Ibn Kathir (may Allah have mercy on him) said: “It is well-known among
many later scholars that hamd refers to praising in words the One Who
has praiseworthy attributes, whether intrinsic (having no direct impact
on others) or transitive (having a direct impact on others), whereas
shukr refers to praising Him for an attribute that has a direct impact on
others; shukr may be a feeling in the heart, words expressed on the
lips, or gratitude expressed in physical actions.
● Ibn al-Qayyim (may Allah have mercy on him) said in Madarij as-Salikin
(2/246): Shukr may be expressed in the heart in feelings of humility and
submission, may be expressed on the lips in words of praise and
acknowledgement, and may be expressed in physical actions by
obeying and following commands. Shukr is connected to favours but
not intrinsic attributes. So it cannot be said “we thank (shukr) Allah for
being Ever-Living, All-Hearing, All-Seeing, All-Knowing”, but He is to be
praised (hamd) for these attributes, just as He is to be praised for His
kindness and justice. Shukr may be for kindness and favours.
Everything to which shukr is connected, hamd may also be connected,
but the converse is not true. Everything that may be a cause for hamd
may be a cause for shukr, but the converse is not true, for shukr may
be manifested in physical actions, whereas hamd is in the heart and on
the lips (beliefs and words).”
● Abu Hilal al-‘Askari differentiated between the two. He (may Allah have
mercy on him) said: “The difference between hamd and shukr is that
hamd is verbal praise for a favour, whether it has to do with virtues
 such as knowledge or favours such as kindness. Shukr is an action
that expresses veneration of the Bestower of the blessing for the
blessing, whether it is expressed verbally, and in the form of belief and
love in the heart, or in the form of physical action or service. Hamd may
be used in a more general sense, because it refers to blessings,
favours and other things, but it is limited in the way in which it is
expressed, because it can only be verbal. Shukr is the opposite; it has
to do with blessings and favours only, but there are more ways of
expressing it, verbal and otherwise. So both terms may be general in
some ways and limited in others; they may both be expressed verbally
for a favour. But they differ in that only hamd may express praise for an
attribute such as knowledge, for example, whereas the sincerity of
shukr is limited to love in the heart for some favour or kindness.”
(Al-Furuq al-Lughawiyyah, 201-202)

‫ َوَأ َنا َوا ِح ٌد مِنْ َذلِ َك العالم‬، ‫ َو ُكل ُّ َما سِ َوى هَّللا ِ َعا َل ٌم‬: Everything besides Allah is an 'alam and I am
a part of that 'alam.

The author mentions how everything besides Allah is a creation including the author
himself therefore as we are the creation and Allah is the sole creator and we are
dependent on Allah for our existence and sustenance whereas Allah is Independent
and self-sufficient

‫ ِب َم َع َر ْفتَ َر َّبكَ؟‬:َ‫ َفِإ َذا قِ ْيل َ َلك‬: If you are asked, How did you come to come to know your
Rabb?':

َّ ُ‫الس َم َوات‬
● ‫الس ْب ُع‬ َّ :‫ َو َمنْ َم ْخلُو َقاته‬، ‫س َوا ْل َق َم ُر‬ َّ ‫ َوال‬، ‫ َومِنْ آ َيا ِت ِه ال َّل ْيل ُ َوال َّن َها ُر‬، ‫َفقُلْ ِبآ َيا ِت ِه َو َم ْخلُو َقا ِت ِه‬
ُ ‫ش ْم‬
‫ َو َمنْ فِ ْي ِهنَّ َو َما َب ْي َن ُه َما‬، ‫الس ْب ُع‬ ُ ‫ َواَأل َر‬: Answer, Through His signs [ayat] and
َّ َ‫ضون‬
creations [makhluqat]. Some of His ayat are the night and day; and the
sun and moon. Some of His creations are the seven heavens and the
seven earths and all within and between them.

He states the evidences as well for his answer to the question

● ِ ‫اس ُجدُوا هَّلِل‬ ْ ‫س َواَل لِ ْل َق َم ِر َو‬ ِ ‫ش ْم‬ َّ ‫س َوا ْل َق َم ُر اَل َت ْس ُجدُوا لِل‬ ُ ‫ش ْم‬ َّ ‫ ﴿ َومِنْ َءا َي ِت ِه ا َّل ْيل ُ َوال َّن َها ُر َوال‬:‫َوالدَّ لِيل ُ َق ْولُ ُه َت َعا َلى‬
َ‫ا َّلذِي َخ َل َق ُهنَّ ِإن ُكن ُت ْم ِإ َّياهُ َت ْع ُبدُون‬: The evidence is His [ta'ala] saying: "And from
among His signs [ayat] are the night and the day, and the sun and the
moon. Prostrate not to the sun nor to the moon, but prostrate to Allah
Who created them, if you [really] worship Him." [Surah Fussilat 41:37]
● َ ‫شى ا َّل ْيل‬ َ ‫ش ُي ْغ‬ِ ‫اس َت َوى َع َلى ا ْل َع ْر‬ ْ ‫ض فِي سِ َّت ِة َأ َّي ٍام ُث َّم‬ َ ‫ت َواَأْل ْر‬ َّ َ‫ ﴿ ِإنَّ َر َّب ُك ُم هَّللا ُ ا َّلذِي َخ َلق‬:‫َو َق ْولُ ُه َت َعا َلى‬
ِ ‫الس َم َوا‬
َ‫ب ا ْل َع َلمِين‬ُّ ‫ار َك هَّللا ُ َر‬
َ ‫الخ ْلقُ َواَأْل ْم ُر َت َب‬
َ ‫ت ِبَأ ْم ِر ِه َأاَل َل ُه‬ ٍ ‫س َخ َرا‬ َ ‫س َوا ْل َق َم َر َوال ُّن ُجو َم ُم‬ َّ ‫ار َي ْطلُ ُب ُه َحثِي ًثا َوال‬
َ ‫ش ْم‬ َ ‫ال َّن َه‬:
And His [ta'ala] saying: "Indeed your Lord is Allah, Who created the
heavens and the earth in six days, and then He ascended the throne
['arsh]. He brings the night as a cover over the day, seeking it rapidly,
and [He created] the sun, the moon, and the stars; [all are] subjected to
 His command. Surely, His is the creation and command. Blessed be
Allah, the Rabb of the 'alamin [mankind, jinn and all that exists]!" [Surah
Al-A'raf 7:54]

Here the author mentioned that there are several signs for the existence of Allah, for
example the creation of Allah, there are several others aswell in the Qur’an:

1) The challenge to produce something as eloquent as the Qur’an: Which has

been attempted but failed each and every time, hinting towards something
unique and out of this world creating it (i.e. a God)
2) The challenge to find a contradiction in the Qur’an: Which has been attempted
and failed, hinting towards the preservation of the Qur’an
3) The Qur’an’s scientific claims and general predictions of the future: There are
many in the Qur’an hinting towards an All-Knowing essence (i.e. a God)
4) The Qur’an claims of the unseen, meaning claims that were made back then
that weren’t possible to be discovered (e.g. Planetary orbits, Brain’s functions,
the development of a child inside the womb) due to the limited equipment.
Therefore hinting towards an All-Knowing essence (i.e. God)
5) The Qur’anic argument telling us to look at the design of the universe and
how everything is in the right place, therefore hinting towards a creator, as
“chance” can’t achieve this design and only a creator can do so
6) The Qur’anic argument asking us to question who created the universe, was it
created by itself or did it come from nothing or was there a creator, the Qur’an
exhausts all possibilities allowing a logical person to understand that there is
likely a creator

Where is Allah?

One of the evidences mentioned by the Author mention a secondary important point,
“He (Allah) ascended the throne ['arsh]” [Surah Al-Araf 7:54], this part of the verse
outlines an important point of Aqeedah which is to understand that Allah is above his
throne in a way that befits his majesty and doesn’t contradict his majesty

Acts of Worship

Worship is central to Islam, there are different forms of Worship and they should all
be directed towards, Allah our Lord

Tawhid Uloohiyyah
 ● ‫اع ُبدُوا َر َّب ُك ُم ا َّلذِي َخ َل َق ُك ْم َوا َّلذِينَ مِن َق ْبلِ ُك ْم َل َع َّل ُك ْم‬ ُ ‫ َيتَأ ُّي َها ال َّن‬:‫ َوالدَّ لِيل ُ َق ْولُ ُه َت َعا َلى‬، ‫ ه َُو ال َمع ُب ْو ُد‬، ُ‫الرت‬
ْ ‫اس‬ َّ ‫َو‬
‫ت ِر ْز ًقا َل ُك ْم‬ ِ ‫السمَاءِ َما ًء َفَأ ْخ َر َج ِب ِه مِنَ ال َّث َم َرا‬ َّ َ‫نزل َ مِن‬َ ‫اء ِب َنا ًء َوَأ‬ َ ‫الس َم‬
َّ ‫شا َو‬ ً ‫ض ف َِرا‬ َ ‫) ا َّلذِي َج َعل َ َل ُك ُم اَأْل ْر‬٤( َ‫َت َّتقُون‬
‫هَّلِل‬
َ‫ َفاَل َت ْج َعلُوا ِ َأندَ ادًا َوَأن ُت ْم َت ْع َل ُمون‬: The Rabb is the object of worship [ma'bud] and
the evidence is His [ta'ala] saying: "O mankind! Worship your Rabb
[Lord], Who created you and those who were before you so that you
may achieve taqwa [piety and dutifulness]. Who has made the earth a
resting place for you, and the sky as a canopy, and sent down water [i.e.,
rain] from the sky and brought forth therewith fruits as a provision for
you. Then do not set up rivals unto Allah while you know."
al-baqarah:21-22
● ‫الخالِقُ لِ َه ِذ ِه اَألشياء ه َُو ا ْل ُم ْس َتحقُ ا ْل ِع َبادَ ة‬ َ ( :‫ِير َر ِح َم ُه هَّللا ُ َت َعا َلى‬
ِ ‫ َقال َ ا ْبنُ َكث‬: Ibn Kathir, may Allah
have mercy upon him, commentated: The creator of these things is the
one who deserves to be worshipped.

The author explains what the meaning of “Rabb” is and you should know the
meaning of Rabb:

What does ‫ رب‬actually entail? There are atleast 7 matters which are implied:

1) Al-Khaliq (Creator)
- All praises and thanks be to Allah, Who (Alone) created the heavens and the
earth, and originated the darkness and the light, yet those who disbelieve hold
others as equal with their Lord. [Surah Al-An'am 6:1]
2) Ar-Raziq (Provider)
- And will provide for him from where he does not expect. And whoever relies
upon Allāh - then He is sufficient for him. Indeed, Allāh will accomplish His
purpose. Allāh has already set for everything a [decreed] extent. [Surah
At-Talaq 65:3]
3) Tadbeer (The one who has Complete Governance)
- Indeed, We have created everything, perfectly preordained. [Surah Al-Qamar
54:49]
4) Ihya wa Amaata (The bringer of life and death)
- ˹He is the One˺ Who created death and life in order to test which of you is
best in deeds. And He is the Almighty, All-Forgiving. [Surah Al-Mulk 67:2]
5) Al Hadi (The Guider)
6) Nurturer
7) An-Nasir

In summary, The Rabb is the One Who guides and cares for all of His slaves by
managing their affairs and bestowing different kinds of blessings. In a more specific
sense, He cares for and guides His friends (devoted slaves) by reforming and setting
straight their hearts and souls and attitudes. For this reason, many of their du’aa’s or
prayers to Him address Him by this glorious Name, because they are asking Him for
this specific kind of care. The name Allaah refers to the One Who is adored and
worshipped, the One Who possesses the attributes of divinity and to whom all His
creation is enslaved. The attributes of divinity with which He describes Himself are
the attributes of perfection.

Directing Worship to other than Allah

‫ان‬
ِ ‫س‬ ِ ‫ َواِإل ْي َم‬، ‫ ِم ْثل ُ اِإل ْساَل ِم‬:‫ َوَأ ْن َوا ُع ال ِع َبادَ ِة ا َّلتِي َأ َم َر هَّللا ُ ِب َها‬.: The types of worship that Allah
َ ‫ َواِإل ْح‬، ‫ان‬
has commanded are e.g., Islam, iman, and iḥsän.

ُ
، ‫واالستعانة‬ ، ‫ش َي ُة واإلنابة‬
ْ ‫الخ‬
َ ‫ َو‬، ‫شو ُع‬ ُ ‫ َوال ُخ‬، ‫الرهْ َب ُة‬
َّ ‫ َو‬، ‫الر ْغ َب ُة‬
َّ ‫ َو‬، ُ ‫ َوال َّت َو ُكل‬، ‫الر َجا ُء‬
َّ ‫ َو‬، ‫ف‬ َ ‫ َو‬، ‫ُّعا ُء‬
ُ ‫الخ ْو‬ َ ‫ الد‬: ‫َو ِم ْن ُه‬
َّ ، ‫تغا َث ُة‬
‫ والنذر‬، ‫والذ ْب ُح‬ ْ ‫ َو‬، ُ‫االس َت َع َاذة‬
َ ‫االس‬ ْ ‫ َو‬: Other types are to supplicate [du'a']; to fear
[khawf; to have hope [raja']; to rely and trust [tawakkul]; to desire [raghbah]; to
have awe [rahbah]; to submit [khushu]; to dread [khashyah]; to turn back in
repentance and devotion [inabah]; to seek aid [isti'anah]; to seek refuge
[isti'adhah]; to seek deliverance [istighathah]; to sacrifice [dhabh]; to make a
vow [nadhr]

‫اع ال ِع َبادَ ِة ا َّلتِي َأ َم َر هَّللا ُ ِب َها ُكلُّ َها هَّلِل ِ َت َعا َلى‬ ‫َأ‬
ِ ‫ َو َغ ْي ُر َذلِ َك مِنْ ْن َو‬.: and other such types of worship,
which Allah has enjoined; all of these types being for Allah [ta'ala]

● ‫ ﴿ َوَأنَّ ا ْل َم ْس ِجدَ هلِل ِ َفاَل َتدْ ُعوا َم َع هَّللا ِ َأ َحدًا‬:‫ َوالدَّ لِيل ُ َق ْولُ ُه َت َعا َلى‬: The evidence is His [ta'ala]
saying: "And the places of prostration [masajid are for Allah [alone], so
do not invoke anyone or anything along with Allah." [Surah al-jinn:18]

Kufr and Shirk

ْ ‫ش ْيًئ ا ل َِغ ْي ِر هَّللا ِ َف ُه َو ُم‬

‫ش ِر ٌك کافر‬ َ ‫ف ِم ْن َها‬ َ ْ‫ َف َمن‬: One who directs any part of this to other than
َ ‫ص َر‬
Allah is a polytheist [mushrik], disbeliever [kafir]

● َ‫ِسا ُب ُه عِ ندَ َر ِّب ِه ِإ َّن ُه اَل ُيقلِ ُم ا ْل َكفِ ُرون‬ َ ‫ ﴿ َو َمن َيدْ ُع َم َع هَّللا ِ ِإ َل َن َها َء‬:‫َوالدَّ لِيل ُ َق ْولُ ُه َت َعا َلى‬
َ ‫اخ َر ال ُب ْرهَانَ َل ُه ِب ِه َفِإ َّن َما ح‬
): The evidence is His [ta'ala] saying: "And whoever invokes besides
Allah any other ilah [deity], for whom he has no proof, then his
reckoning is only with his Lord. Surely! The disbelievers [kafirun] will
not be successful." [Surah al-mu'minün:117]

2 types of Shirk:

1. Shirk al Akbar (Major Shirk)

2. Shirk al Azwar (Minor Shirk)
Major Shirk

- It is Kufr and therefore takes you out of Islam and therefore makes you a
Kaafir
- It nullifies the action and any other actions in your life from then on wards until
you repent
- Those who do this without repenting are in Jahannam for ever

Minor Shirk

- It is still Haram however you remain a Muslim

- It nullifies the action you did, causing you to gain sin and no reward whether it
was generally an intrinsically good action (Salah) or if it was an intrinsically
bad action (Celebrating Birthdays)
- Those who do this can be forgiven

2 types of Kufr:

1. Kufr al Akbar (Major Shirk

2. Kufr al Azwar (Minor Shirk)

Major Kufr

- It is a an act of Kufr that takes you out of Islam and therefore makes you a
Kaafir
- Practical acts of kufr put one beyond the pale of Islam, such as prostrating to
anyone other than Allaah or offering a sacrifice to anyone other than Allaah.
- It nullifies the action and any other actions in your life from then on wards until
you repent
- Those who do this without repenting are in Jahannam forever
- E.g. Not praying your Salah (according to the correct opinion is Major Kufr)

Minor Kufr

- It is still Haram however you remain a Muslim

- It nullifies the action you did, causing you to gain sin and no reward whether it
was generally an intrinsically good action (Salah) or if it was an intrinsically
bad action (Celebrating Birthdays)
- Those who do this can be forgiven
- E.g. Fighting another Muslim

Isitgaatha and Tawassul

‫ُّعا ُء ُم ُخ ال ِع َبادَ ِة‬
َ ‫ الد‬:‫وفي الحديث‬: Further, [it is stated] in a hadith: "Supplication is the
essence of worship

َ ‫ ﴿ َو َقال َ َر ُّب ُك ُم ادْ ُعونِي َأ ْس َت ِج ْب َل ُك ْم ِإنَّ ا َّلذِينَ َي ْس َت ْك ِب ُرونَ َعنْ عِ َبادَ تِي‬:‫َوالدَّ لِيل ُ َق ْولُ ُه َت َعا َلى‬
● ‫س َيدْ ُخلُونَ َج َه َّن َم‬
‫ )دَ اخ ِِرين‬The evidence is His [ta'ala] saying: "And your Lord said, 'Invoke
Me, I will respond to you. Verily! Those who scorn My worship they will
surely enter Hell in humiliation!" [Surah Ghäfir:60]

It is clear that we cannot do any act of worship for other than Allah, however there is
controversy when it comes to Duaa

2 Types of Duaa

1. Duaa al Ibaadah
2. Duaa al Mashalah

Dua al Ibaadah

- Every act of worship (e.g. Salah) is a duaa as you are indirectly asking Allah
to accept your good deeds

Dua al Mashalah

- This is a Duaa where you only ask Allah because only he can do it

You can ask the creation for something (Duaa) if 4 conditions are fulfilled:

- The person must be alive

- You must be able to have access to them
- They have the ability to do what you want
- You understand that the person is only doing good and helping you only
because Allah is allowing them to

- https://islamqa.info/en/answers/60041/the-hadeeth-about-adams-tawass
ul-by-the-prophet-and-the-meaning-of-the-verse-and-seek-the-means-of-
approach-to-him
- AL Bani’s book
- Add on and refute all the evidences
3 Pillars of Worship

The author mentions several pillars of worship:

1) Fear (Khawf)
2) Hope (Raja’)
3) Trust (Tawakkul)
4) Desire (Raghbah)
5) Awe (Rahbah)
6) Submit (Khushu’)
7) Dread (Khashyah)
8) Repentance/Devotion (Inabah)
9) To seek aid (Isti’anah)
10) Seek Refuge (Isti’adhah)
11) Deliverance (Istigatha)
12) Sacrifice (Dhabh)
13) Vow (Nadhr)

Fear

ِ ُ‫ ﴿ َفاَل َت َخافُو ُه ْم َو َخاف‬:‫الخ ْوفِ َق ْولُ ُه َت َعا َلى‬

َ‫ون ِإن ُكن ُتم ُّمْؤ ِمنِين‬ َ ُ ‫ َودَ لِيل‬: The proof for fear [khawf] is His
[ta'ala] saying: "So fear them not, but fear Me, if you are [true] believers."
[Surah al 'imran 3:175]

There are two types of fear

1) Al-Khawf-ul-‘Ibaadah (fear which is worship)

2) Al-Khawf-ut-Tabee‘ee (natural fear)

Al-Khawf-ul-‘Ibaadah (fear which is worship)

- You are meant to fear Allah. If you fear other than Allah in something only
Allah can do, then this is Shirk
- For example, fearing that someone alone will cause you to be ill, meaning you
believe it is in their hands only, this is shirk
- However, if you believe it is only in the hands of Allah then this is not shirk

Al-Khawf-ut-Tabee‘ee (natural fear)

- This is fearing you fear something which is clear and apparent which is able to
do that which you fear from it, such as your fearing a snake or a scorpion or
an enemy
 - These are matters which are clear and visible and are well-known matters, so
fearing them is not called shirk, this is natural fear of something which is
apparent and known

Hope

‫ش ِركْ ِب ِع َبادَ ِة َر ِّب ِه َأ َحدًا‬ َ ‫اء َر ِّب ِه َف ْل َي ْع َملْ َع َماًل‬

ْ ‫صل ًِحا َواَل ُي‬ َ ‫ ﴿ َف َمن َكانَ َي ْر ُجوا لِ َق‬:‫الر َحاءِ َق ْولُ ُه َت َعا َلى‬
َّ ُ ‫ َودَ ليل‬: The proof
for hope [raja] is His [ta'ala] saying: "So whoever hopes for the Meeting with
his Lord, let him work righteous deeds and associate none as a partner in the
worship of his Lord." [Surah al-Kahf 18:110]

This is to have hope in the mercy of Allah and hope that he will forgive you and hope
that he will grant you paradise alongside with you doing “Righteous” acts of worship
and trying your best, this is what is meant by hope, you have good thoughts and do
“Righteous Actions” as mentioned in the verse “let him work righteous deeds”

Righteous actions have 2 conditions:

1) They are done sincerely for Allah with the correct intention
2) They follow the methods and acts mentioned in the Qur’an and Sunnah and
are therefore not innovations
● “Whoever does an action which is not in accordance with our affair, then it will
be rejected” [Sahih Bukhari 2697]

Trust

َ‫ ﴿ َو َع َلى هَّللا ِ َف َت َو َّكلُو ْا إن ُكن ُتم ُّمْؤ ِمنِين‬:‫ َودَ لِيل ُ ال َّت َو ُك ِل َق ْولُ ُه َت َعا َلى‬: The proof for reliance and trust
[tawakkul] is His [ta'ala] saying: "And upon Allah [alone] have tawakkul if you
are indeed believers." [Surah al-Ma'idah 5:23]

‫ ﴿ َو َمن َي َت َو َّكلْ َع َلى هَّللا ِ َف ُه َو َح ْس ُب ُه‬:‫ وقال‬: And He said: "And whosoever has tawakkul upon
Allah, then He is his basb [i.e., one who suffices him]." [Surah at-Talaq 65:3]

At-Tawakkul is to entrust your affairs and to place reliance in Allaah the Perfect and
Most High, and to entrust affairs to Him, He the Perfect and Most High – this is
at-Tawakkul (trust and reliance) and you must believe Allah will provide you with
what he has promised, all this is Tawakkul and it is from the greatest of the types of
worship
Desire/Longing (Raghbah), Awe (Rahbah), Submit (Khushu’)

‫ت َو َيدْ ُعو َن َنا َر َغ ًبا َو َر َه ًبا َو َكا ُنوا َل َنا‬ َ ‫ ِإ َّن ُه ْم َكا ُنوا ُي‬:‫ش ْو ِع َق ْولُ ُه َت َعا َلى‬
ِ ‫س ِر ُعونَ فِي ا ْل َخ ْي َرا‬ َّ ‫الر ْغ َب ِة َو‬
ُ ‫الرهْ َب ِة َوا ْل ُخ‬ َّ ُ ‫َودَ لِيل‬
َ‫خشِ عِين‬: َ The proof for desire [raghbah], awe [rahbah] and reverence [khushu] is
His [ta'ala] saying: "Verily, they used to hasten on to do good deeds, and they
used to call on Us out of raghbah and rahbah, and they used to have khushu'
before Us." [Surah al-Anbiya' 21:90]

Raghbah

- This is a fervent desire in order to seek something which is good and

praiseworthy

Ar-Rahbah (Dread):

- Is fear of something magnificent and something that is to be dreaded

Al-Khushoo‘ (reverence and humility)

- It is a type of humbling oneself to Allaah the Mighty and Majestic. And humbly
submitting and humbling oneself before Him, He the Perfect And Most High –
it t is from the greatest of levels of worship.

These 3 are mentioned in the ayah above and everyone should be aware of them
and should cultivate them in their acts of ‘Ibadah

Awe (Khashyah)

َ ‫ش ْو ُه ْم َوَأ ْخ‬
‫ش ْونِي‬ َ ‫ َفاَل َت ْخ‬:‫ش َي ِة َق ْولُ ُه َت َعا َلى‬
ْ ‫ َودَ ل ْيل ُ ا ْل َخ‬: The proof for dreading [khashyah] is His
[ta'ala] saying: "So dread them not, but dread Me!" [Surah al-baqarah 2:150]

Awe is a form of fear mixed with veneration

The elite of the creation from the Angels and the Messengers and the beloved and
the obedient servants and the righteous ones, they have the utmost Khashyah (awe)
of Allaah the Mighty and Majestic and Khawf (fear) of Him, He the Perfect and Most
High and Rahbah (dread) of Him.

So ar-Rahbah (dread) and al-Khawf (fear) and al-Khashyah (awe), all of them have a
single meaning, even though some of them are more specific than others.

However they all share in being Khawf (fear) of Allaah the Perfect and Most High.
And these are from the characteristics of the Prophets and the righteous servants of
Allaah, and they are tremendous types of worship and they are from the actions of
the hearts which are not known except to Allaah the Perfect and Most High.
Repentance/Devotion (Inabah)

‫ ﴿ َوَأن ُبوا ِإ َلى َر ِت ُك ْم َوَأ ْسلِ ُموا َل ُه‬:‫ َودَ ليل ُ اِإلنا َب ِة َق ْولُ ُه َت َعا َلى‬: The proof for turning back in repentance
and devotion [inabah] is His [ta'ala] saying: "And turn back in repentance and
obedience [inabah] to your Lord and submit to Him [in Islām]." [Surah
Az-Zumar:54]

Al-Inaabah: it means returning and it has the meaning of at-Tawbah (repenting), and
repenting and al-Inaabah have one and the same meaning. However some of the
scholars have said al-Inaabah is more specific than at-Tawbah (repenting), meaning
it is more emphasized because it, Inaabah is Tawbah (repenting) but along with
turning to Allaah, the Mighty and Majestic, meaning it is a specific repentance, and a
person may repent and leave the sin and not return to it, and he may regret it,
however his turning to Allaah may be a weak turning. Whereas al-Inaabah then
indeed it means turning towards to Allaah the Mighty and Majestic.

To seek aid (Isti’anah)

‫ ﴿ ِإ َّيا َك َن ْع ُب ُد َوِإ َّيا َك َن ْس َتعِير‬:‫االست َِعا َن ِة َق ْولُ ُه َت َعا َلى‬

ْ ُ ‫ َودَ ليل‬: The proof for seeking aid [isti'anah] is His
[ta'ala] saying: "You alone we worship and from You alone we seek help."
[Surah al-Fatihah 1:5]

ِ ‫اس َتعِنْ ِباهَّلل‬

ْ ‫اس َت َعلتَ َف‬
ْ ‫ (( ِإ َذا‬:‫وفي الحديث‬: Further, [it is stated] in a hadith: "And if you seek
aid, then seek aid from Allah."

Al-Isti‘aanah: means seeking aid and assistance, and it is of two types:

The first type: is seeking assistance upon something which no-one but Allaah is able
to do; then directing this to other than Allaah is shirk, whoever seeks aid and
assistance of other than Allaah with regard to something which only Allaah can carry
out, then he has committed shirk, because he has directed a type from the types of
worship to other than Allaah the Mighty and Majestic.

The second type: seeking aid upon something which someone from the creation is
able to carry out, so you may seek someone’s help to build a wall along with you or
to carry some luggage along with you or to help you to do something which is
permissible which you wish to do,

Seek Refuge (Isti’adhah)

‫ ﴿ قُلْ َأ ُعو ُذ ِب َر ِّب ا ْل َف َلق‬:‫تعادَ ة َق ْولُ ُه َت َعا َلى‬

َ ‫االس‬
ْ ُ ‫ َودَ ليل‬: The proof for seeking refuge [isti'adhah] is
His [ta'ala] saying: "Say, I seek refuge with the Lord of the daybreak." [Surah
al-falaq:1]
ِ ‫ ﴿ قُلْ َأ ُعو ُذ ِب َر ِّب ال َّن‬:‫)) َو َق ْولُ ُه َت َعا َلى‬: And His [ta'ala] saying: "Say, 'I seek refuge with the
‫اس‬
Lord of mankind'. [Surah An-Nas 1]

Al-Isti‘aadhah: means seeking refuge with someone who can defend you against
something disagreeable which you fear in order that he should repel from you this
thing. This is al-Isti‘aadhah.

Deliverance (Istigatha)

‫اب َل ُك ْم‬ ْ ‫ ﴿ ِإ ْذ َت ْس َتغِي ُثونَ َر َّب ُك ْم َف‬:‫تغا َث ِة َق ْولُ ُه َت َعا َلى‬

َ ‫اس َت َج‬ َ ‫االس‬
ْ ُ ‫ َودَ ليل‬: The proof for seeking deliverance
[istighathah] is His [ta'ala] saying: "[Remember] when you beseeched your
Lord for deliverance and He answered you." al-anfal:9

Al-Istighaathah (seeking rescue and deliverence) is of two types:

The first type is: al-Istighaathah (seeking rescue) from a created being, with regard
to something that no-one is able to do except Allaah the Mighty and Majestic, and
this is shirk. So whoever seeks rescue and deliverence from other than Allaah,
whether it be from a jinn or a human or those people who are absent or from the
dead, then this is shirk along with Allaah the Mighty and Majestic. So seeking rescue
and deliverence through the dead and those who are absent from the devils and the
jinn, this is shirk along with Allaah the Mighty and Majestic.

The second type is: seeking aid and rescue from a created being who is present and
who is alive with regard to something he is able to do – this is permissible.

Sacrifice (Dhabh)

‫ ال‬.‫ اآلية‬،‫اي َو َم َماتِي هَّلِل ِ َر ِّب ا ْل َع َلمِينَ ) شريك له‬ َّ ‫صاَل تِي‬
ُ ‫الذ ْب ِح َو ُن‬
َ ‫سكِي َو َم ْح َي‬ َ َّ‫ ﴿ قُلْ ِإن‬:‫ َودَ ليل ُ الذبح َق ْولُ ُه َت َعا َلى‬: The
proof for sacrificing [dhabh] is His [ta'ala] saying: "Say [O Muhammad], 'Verily,
my prayer, my sacrifice, my living, and my dying are for Allah, the Lord of the
worlds. He has no partner..." al- an'ăm:162-163

ِ ‫ (( َل َعنَ هَّللا ُ َمنْ َذ َب َح ل َِغ ْي ِر هَّللا‬:‫ َومِنَ ومن السنة‬.: A proof from the Sunnah is: "Allah curses the
one who sacrifices for other than Allah."

Vow (Nadhr)

َ َ‫ ﴿ ُيوفُونَ ِبال َّندْ ِر َو َي َخافُونَ َي ْو ًما َكان‬:‫ َودَ ليل ُ ال َّن ْذ ِر َق ْولُ ُه َت َعا َلى‬: The proof for vowing [nadhr]
ً ِ‫ش ُّرهُ ُم ْس َتط‬
‫يرا‬
is His [ta'ala] saying: "They [are those who] fulfil vows, and they fear a Day
whose evil will be wide-spreading." al-insan:7

An-Nadhr (making a vow): it is that a person makes something binding upon himself
which was not originally binding upon him in the legislation, such as his making a
vow that he will perform a fast, or his making a vow that he will give such and such in
charity – then it becomes binding upon him to carry out his vow. It is also Haram to
swear by anyone other than Allah
Levels of Islam and the Pillars

َ ‫ َوه َُو االستسالم هلل بال َّت ْوحِي ِد َواال ْنق َيا ُد َل ُه هَّلِل ِ بالطاعة وال َب َر‬.‫ َم ْع ِر َف ُة دين اإلسالم باألدلة‬:‫األصل الثاني‬
‫اءةُ من الشرك‬
‫وأهله‬: The second tenet: comprehension of the religion [din] of Islam with
proofs Islam means to surrender to Allah with tawhid and to submit to Him
with obedience and to disavow shirk and its people

ٌ‫ َو ُكل ُّ َم ْر َت َب ِة َل َها َأ ْر َكان‬، ُ‫سان‬ َ ‫ َم َرات‬، ُ‫ َواِإلي َمان‬، ‫ اِإل ْسال ُم‬: ‫ َوه َُو َثالث مراتب‬: It is of three ranks:
َ ‫ِب َواِإل ْح‬
Islam, iman, and iḥsan; each rank has pillars specific to it

Here the author mentions 3 degrees/levels of Worship/The Religion including the

definition of Islam:

1) Islam: Someone who has entered Islam and has done nothing to
excommunicate himself from Islam therefore he is a muslim but this is the
lowest level of worship
2) Iman: This is a higher level of faith than Islam and you are classed as a
“Mu’min”
3) Ihsan: This is the highest level of faith and someone on this level is known as
a “Muhsin”
- Each level has Pillars to make you established part of the level, we will
discuss the Pillars below after discussing in detail the definitions of each level

1st Degree: Islam

Islam: Definition

Islam means “Submission”, in detail it means: “To surrender to Allah with tawhid and
to submit to Him with obedience and to disavow shirk and its people ''. Therefore,
you worship Allah alone and obey him, and shunning shirk (polytheism, associating
others with Allah) and those who believe and do shirk. This is the religion which Allah
approves for His slaves.

● “Truly, the religion with Allaah is Islam” [Surah al- ‘Imraan 3:19]
● “And whoever seeks a religion other than Islam, it will never be accepted of
him, and in the Hereafter he will be one of the losers” [Surah al ‘Imraan 3:85]

This is the meaning of the word on its own, but when it is mentioned in the context of
Iman and mentioned alongside the term Iman, then the definition becomes a more
explicit and refers to your actions not just “submission”, rather it refers to your
actions based on your belief
 ● “The bedouins say: ‘We believe.’ Say: ‘You believe not but you only say, “We
have surrendered (in Islam),”for Faith has not yet entered your hearts’…”
[Surah Al-Hujurat 49:14]
● It is narrated from Sa’d ibn Abi Waqqas that the Messenger of Allah (peace
and blessings of Allah be upon him) distributed (Zakah) amongst (a group of)
people while Sa’d was sitting there. Sa’d said: But the Messenger of Allah
(peace and blessings of Allah be upon him) left a man who I thought the best
of them all, and did not give him anything. I said, “O Messenger of Allah, why
did you leave out So and so? By Allah I regard him as a faithful believer.” The
Messenger of Allah (peace and blessings of Allah be upon him) said: “Or
(merely) a Muslim.” I remained quiet for a while, but could not help repeating
my question because of what I knew about him. I said, “O Messenger of Allah,
why did you leave out So and so? By Allah I regard him as a faithful believer.”
The Messenger of Allah (peace and blessings of Allah be upon him) said: “Or
(merely) a Muslim.” I remained quiet for awhile, but could not help repeating
my question because of what I knew about him. I said, “O Messenger of Allah,
why did you leave out So and so? By Allah I regard him as a faithful believer.”
The Messenger of Allah (peace and blessings of Allah be upon him) said: “Or
(merely) a Muslim. I give to one person even though another is dearer to me,
for fear that he might be thrown on his face in the Fire.” [Sahih Bukhari 27]

The person who enters this religion is called a Muslim (one who submits), because
he has submitted (aslama) to all the rulings that have come from Allaah and from the
Messenger of Allah (peace and blessings of Allaah be upon him). Allaah says
(interpretation of the meaning):

● “And who turns away from the religion of Ibraaheem (Abraham) (i.e. Islamic
Monotheism) except him who befools himself? Truly, We chose him in this
world and verily, in the Hereafter he will be among the righteous. When his
Lord said to him, ‘Submit (i.e. be a Muslim)!’ He said, ‘I have submitted myself
(as a Muslim) to the Lord of the ‘Aalameen (mankind, jinn and all that exists).’”
[Surah al-Baqarah 2:130-131]

Islam: Pillars

، َ‫ضان‬ َ ‫ َو‬، ‫الز َكا ِة‬

َ ‫ص ْو ُم َر َم‬ َّ ‫ َوِإ َقا ُم‬، ِ ‫سول ُ هَّللا‬
َّ ‫الصال ِة َوِإي َتا ُء‬ ُ ‫ش َهادَ ةُ َأنْ اَل ِإ َل َه ِإاَّل هللاُ َوَأنَّ ُم َح َّمدًا َر‬ َ ‫َفَأ ْر َكانُ اِإل ْساَل ِم َخ ْم‬
َ :‫س ٌة‬
‫ َو َح ٌج َب ْيـ هللا الحرام‬: The pillars of Islam are five: testifying that none has the right to
be worshipped but Allah [la ilaha illa Allah] and that Muhammad is the
Messenger of Allah; establishing prayer; giving zakah; fasting [during the
month of Ramadan; and undertaking hajj to the sacred House of Allah.

Shahada
 ِ ‫ش ِهدَ هَّللا ُ َأ َّن ُه اَل ِإ َل َه ِإاَّل ه َُو َوا ْل َم َل ِب َك ُة َوُأولُوا ا ْل ِع ْل ِم َق‬
‫اب َما ِبا ْلق ِْسطِ ال ِإ َل َه ِإاَّل ه َُو ا ْل َع ِزي ُز ا ْل َحكِي ُم‬ َ ﴿ :‫ش َهادَ ِة َق ْولُ ُه َت َعا َلى‬
َّ ‫( َفدَ لِيل ُ ال‬
): The proof for the testimony [shahadah] is His [ta'ala] Saying: "Allah bears
witness that none has the right to be worshipped but He, and the Angels, and
those having knowledge also give this witness; He is forever maintaining His
creation in Justice. None has the right to be worshipped but He, al-'Aziz,
al-Hakim [the all-Mighty, the all-Wise]." [Surah Al 'Imran 3:18]

Meaning

ِ ‫ِيع َما ُي ْع َب ُد مِنْ د ُْو ِن هَّللا‬

َ ‫ ) ال ِإ َل َه ( َنافِ ًيا َجم‬.ُ ‫ اَل َم ْع ُب ْودَ ِب َحقِّ ِإاَّل هَّللا‬:‫ َو َم ْع َناهَا‬: Its meaning is, there is no
deity in truth except Allah. la ilaha [there is no deity], negates everything
worshipped besides Allah

● So La ilaha means “There is no deity worthy of worship in truth except Allah”

Pillars of the Shahadah

1) Knowledge: This means knowing the meaning of the Shahadah, both the
negation (There is no god) and the affirmation (except Allah), knowledge as
opposed to ignorance of this
● “So know (O Muhammad) that La ilaha ill -Allah (none has the right to
be worshipped but Allah)…” [Muhammad 47:19]
2) Certainty: This is certainty as opposed to doubt, whereby the person who
says the shahadah, is absolutely certain about the meaning of these words,
because faith does not count unless it is based on certain knowledge, not on
knowledge based on speculation, let alone doubt
● “Only those are the believers who have believed in Allah and His
Messenger, and afterward doubt not but strive with their wealth and
their lives for the Cause of Allah. Those! They are the truthful.”
[al-Hujurat 49:15]
3) Acceptance: This means that one accepts with one’s heart and with one’s
words that which is implied by this kalimah. Allah says concerning the one
who accepts it
● “Save the chosen slaves of Allah (i.e. the true believers of Islamic
Monotheism). For them there will be a known provision (in Paradise),
Fruits; and they shall be honoured, In the Gardens of Delight
(Paradise)…” [al-Saffat 37:40-43]
4) Submission: Submitting to Islam and doing the actions that are necessary by
extension of the Shahadah being true
● “And turn in repentance and in obedience with true Faith (Islamic
Monotheism) to your Lord and submit to Him (in Islam).” [al-Zumar
39:54]
5) Truthfulness: Truly believing in the Shahadah
● “Alif Lam Mim. [These letters are one of the miracles of the Quran, and
none but Allah (Alone) knows their meanings.] Do people think that
 they will be left alone because they say: ‘We believe,’ and will not be
tested. And We indeed tested those who were before them. And Allah
will certainly make (it) known (the truth of) those who are true, and will
certainly make (it) known (the falsehood of) those who are liars,
(although Allah knows all that before putting them to test)…”
[al-'Ankabut 29:1-3]
6) Sincerity: This means purity of action with a sound intention, free from any
contamination of shirk.
● Allah says (interpretation of the meaning):“Surely, the religion (i.e. the
worship and the obedience) is for Allah only.” [al-Zumar 39:3]
7) Love: This means love for this word and for what it implies, and its people,
those who act upon it and adhere to its conditions; and hatred of whatever
goes against it.
● “And of mankind are some who take (for worship) others besides Allah
as rivals (to Allah). They love them as they love Allah. But those who
believe, love Allah more (than anything else).” [al-Baqarah 2:165]

Iman

ُ‫ اِإل ْي َمان‬: ‫المرتبة الثا ِن َي ُة‬: The second rank: imān

ُ َ‫س ْب ُعون‬
‫ش ْع َبة‬ َ ‫ض ٌع َو‬
ْ ‫ َوه َُو ِب‬: It is of seventy odd [bid'] parts [shu'bah]

ِ ‫ش ْع َب ٌة مِنَ اِإل ْي َم‬

‫ان‬ ُ ‫الح َيا ُء‬
َ ‫ َو‬، ‫ريق‬
ِ ‫الط‬ َ ‫ َوَأدْ َناهَا ِإ َم‬، ُ ‫ َفَأ ْعاَل هَا َق ْول ُ اَل ِإ َل َه ِإاَّل هَّللا‬.: Its highest part is
َّ ‫اط ُة اَأل َذى َعن‬
the declaration, none has the right to be worshipped but Allah, and its lowest
part is removing something harmful from a pathway, and modesty is a part
[shu'bah] of iman

In and of itself, Iman is a synonym of the Religion of Islam as a whole:

● “Al-Birr is (the quality of) the one who believes in Allah, the Last Day,
the Angels, the Book, the Prophets and gives his wealth, in spite of
love for it, to the kinsfolk, to the orphans, and to Al-Masaakeen (the
poor), and to the wayfarer, and to those who ask, and to set slaves
free, performs As-Salaah (Iqaamat-as-Salaah), and gives the Zakât,
and who fulfil their covenant when they make it, and who are patient in
extreme poverty and ailment (disease) and at the time of fighting
(during the battles). Such are the people of the truth and they are
Al-Muttaqoon (the pious.” [Surah Al-Baqarah 2:177]

When mentioned alongside the word Islam, then we differentiate and the meaning of
Iman refers to your “inward beliefs with contentment” as we see from this hadith
where Iman is indicated to be your beliefs and Islam to be your actions, as physical
actions can only be accomplished during life, but when one is dying all that is left is
the words and actions of the heart and the following hadiths calls these “Iman”:

● O Allah, whomever you give life from among us give him life in Islam, and
whomever you take away from us take him away in Faith. [Musnad Ahmad
2/368]

Summary of Iman

1) Firm belief in the heart

2) Statement of the tongue
3) Actions based on your belief
4) It increases with good deeds
5) It decreases with sins

How to increase your Iman

1) Make Duaa for iman

2) By doing the obligatory acts and staying away from the haram acts and
prioritising this over the sunnah acts
3) By prioritising the quality of your acts over quantity, for example by following
the sunnah, having a good intention for each act etc
4) By doing a large quantity of acts at a consistent pace

6 Pillars of Iman

ُ ‫ َو ُر‬، ‫ َو َماَل ِئ َكته وكتبه‬، ‫ َأنْ ُتْؤ مِنَ ِباهَّلل‬:‫ َوَأ ْر َكا ُن ُه س َّتة‬: Its pillars
َ ‫ َو ُتْؤ مِنَ ِبال َقدَ ِر َخ ْي ِر ِه َو‬، ‫ َوال َي ْو ِم اآلخ ِِر‬، ‫سلِ ِه‬
‫ش ِّر ِه‬
are six: to have iman in Allah, His Angels, His Books, His Messengers, the Last
Day and to have iman in Qadar, its good and bad.

● ‫ب َو َلكِنَّ ا ْل ِب َّر‬ ِ ‫ش ِر ِق َوا ْل َم ْغ ِر‬ ْ ‫س ا ْل ِب َّر َأن ُت َولُّوا ُو ُجو َه ُك ْم قِ َبل َ ا ْل َم‬ َّ َ‫َوالدَّ لِيل ُ َع َلى هَذه اَأل ْر َكان‬
َ ‫ ه َل ْي‬:‫الس َّت ِة َق ْولُ ُه َت َعا َلى‬
َ‫ب َوال َّن ِب ِّيين‬ِ ‫) َمنْ َءا َمنَ ِباهَّلل ِ َوا ْل َي ْو ِم اآْل خ ِِر َوا ْل َم َل ِب َك ِة َوا ْل ِك َتا‬: The proof for these six pillars is
His [ta'ala] saying: "It is not birr [piety, righteousness, and each and
every act of obedience to Allah etc.] that you turn your faces towards
the East and [or] West [in prayers]; but birr is [the quality of] the one
who believes in Allah, the Last Day, the Angels, the Books, the
Prophets..." al-baqarah:177
● ‫ش ْيءٍ َخ َل ْق َن ُه ِب َقدَ ٍر‬ َ َّ ‫ ﴿ ِإ َّنا ُكل‬:‫) َودَ لِيل ُ ال َقدَ ِر َق ْولُ ُه َت َعا َلى‬: The proof for Qadar is His [ta'ala]
saying: "Verily, We have created all things with Qadar." al-qamar:49

Belief in Allah
This broad belief can be further broken down to understand what it truly entails:

1) To believe in the existence of Allah

2) To believe in the sole Lordship of Allah (Tawhid ar-Rububiyyah)
3) To believe that Allah is to be worshipped alone (Tawhid al-Uloohiyyah)
4) To believe in the names and attributes of Allah (Tawhid al Asma was Sifaat)

Belief in Allah entails believing that he truly exists and by extension the other 3
beliefs in regards to Tawhid therefore must be believed in. Believing in the existence
of Allah can be proven from a few ways:

1) Through the intellect

2) Through our experience/sense
3) Through our Fitrah
4) Through legislated sources

The Intellect

The intellect cannot imagine the existence of a universe without a self-sufficient and
eternal creator, through reasoning and without overcomplication, we realise that the
simplest answer for the existence of the universe is a creator. We all must be
dependent on Allah while he is dependent on no one as he is Independent and
self-sufficient

● Jubayr bin Mut’im reported: I heard the Prophet, peace and blessings be upon
him, reciting Surat al-Tur in the evening prayer. When the Prophet reached
this verse, “Were they created by nothing, or were they creators of
themselves? Did they create the heavens and the earth? Rather, they are not
certain!” (52:35-36), I felt my heart was about to fly. [Sahih Bukhari 4854]

If someone asks: "Who made all these organisms on earth, and who's taking care of
them?" There are three possibilities that we must offer to them:

1) First, it's possible that these things came about by pure chance, with no
purpose or creator. If this were the case, then there wouldn't be anyone who
knows how they were made.
2) The second possibility is that these things somehow created themselves and
are looking after themselves.
3) The third possibility is that there is a Creator responsible for making and
sustaining these things. When we think about these options, the first and
second ones seem unlikely.

If we rule out the first two possibilities, then the third one becomes the most likely:
that these things have a Creator, and that Creator is Allah. This idea is mentioned in
the Quran, where Allah says, "Were they created by nothing? Or were they
themselves the creators? Or did they create the heavens and the earth? Nay, but
they have no firm belief." (Quran 52:35)

Now, you might wonder, when were all these amazing things created, and who has
ensured that they continue to exist in this world? The answer is that it is Allah who
has provided each thing with what it needs to survive. Consider the lush green
plants. If Allah withholds their water, can they stay alive? No, they become dry and
withered. In truth, everything depends on Allah's care. Without Allah, nothing would
endure.

Allah has designed everything to fulfill its purpose. For instance, camels are created
for riding. As Allah says, "Do they not see that We have created for them of what Our
Hands have created, the cattle, so that they are their owners. And We have subdued
them unto them so that some of them they have for riding and some they eat."
(Quran 36:71-72)

Look at the camel; Allah has made it strong, with a sturdy back, so it can be used for
riding and endure harsh conditions that other animals can't handle. If you examine all
of Allah's creations, you'll see that they are perfectly suited to their intended
purposes. All praise and glory belong to Allah for His wise and masterful designs.

Senses

Every person feels inside himself that he has a Lord and Creator, and he feels that
he is in need of Him; if some major calamity befalls him and he looks around, he
realises that there are very few people that can truly help him, he notices that there
must be a creator who is therefore him, so he turns his hands, eyes and heart
towards the heavens, seeking help from his Lord, when he turns to his Lord he
notices that his problems become solved, this is the empirical evidence that he
receives for the existence of Allah

● Shaykh Ibn ‘Uthaymin said: “When the Prophet (peace and blessings of Allah
be upon him) prayed for rain, he said, ‘Allahumma aghithna, Allahumma
aghithna (O Allah, send us rain, O Allah, send us rain).’ Then a cloud came
and it started to rain before he had even come down from the minbar (pulpit).
This points to the existence of the Creator.” [Sharh al-Safariniyyah]

The Fitrah

Every person feels inside himself that he has a Lord and Creator. The covenant that
Allah, may He be glorified and exalted, took from the progeny of Adam in the
previous life has not been erased from our memory and not one of the sons of Adam
has forgotten it. If you want to ask about it, then we say to you: It is the fitrah (natural
inclination/sound human nature) which is instilled in our souls and hearts, that drives
us to believe in Allah and long to know Him, may He be glorified. In fact, it reaches
the level of urgency that pushes and compels us to acknowledge that the Creator,
may He be glorified and exalted, is the only, perfect Lord Who bestows His blessings
upon us and upon all other created beings.

This spiritual and rational urge (to believe in Allah) is the strongest factor that
prompts man to believe in Allah and affirm His Oneness, because it is usually
stronger than any other impulses that may lead man to fall into ignorance and doubt.
Often this urge (to believe) may overwhelm a person and make him realise the belief
in divine Oneness (Tawheed) deep in his heart at times of crisis and calamity, even if
the one who still has that sound natural inclination (fitrah) is pretending today to be
an atheist. The call of Tawheed is still urging him from deep inside to believe,
because of this natural inclination (fitrah) which is the first covenant taken from the
sons of Adam.

● Abu Huraira reported: The Prophet, peace and blessings be upon him, said,
“No child is born but that he is upon natural instinct. His parents make him a
Jew, or a Christian, or Magian. As an animal delivers a child with limbs intact,
do you detect any flaws?” Then, Abu Huraira recited the verse, “The nature of
Allah upon which he has set people,” (30:30). [Sahih Bukhari 1358]
● Shaykh Ibn ‘Uthaymin said: The instinctive evidence that God exists is the
strongest of all evidence for those who are not led astray by the devils. Hence
Allah says (interpretation of the meaning): “So set you (O Muhammad) your
face towards the religion (of pure Islamic Monotheism) Haneef (worship none
but Allah Alone). Allah’s Fitrah (i.e. Allah’s Islamic Monotheism) with which He
has created mankind.” [30:30] Man’s sound nature (fitrah) testifies to the
existence of God and man cannot turn away from this unless the devils
mislead him; whoever is misled by the devils may not recognize this
evidence.” [Sharh al-Safariniyyah]

Legislated Sources

There are several signs from the Qur’an (A Legislated Source) that point towards the
existence of a creator, I have mentioned these before but will repeat them and some
overlap with the other 3 proofs for the existence of Allah:

1) The challenge to produce something as eloquent as the Qur’an: Which has

been attempted but failed each and every time, hinting towards something
unique and out of this world creating it (i.e. a God)
2) The challenge to find a contradiction in the Qur’an: Which has been attempted
and failed, hinting towards the preservation of the Qur’an
3) The Qur’an’s scientific claims and general predictions of the future: There are
many in the Qur’an hinting towards an All-Knowing essence (i.e. a God)
4) The Qur’an claims of the unseen, meaning claims that were made back then
that weren’t possible to be discovered (e.g. Planetary orbits, Brain’s functions,
 the development of a child inside the womb) due to the limited equipment.
Therefore hinting towards an All-Knowing essence (i.e. God)
5) The Qur’anic argument telling us to look at the design of the universe and
how everything is in the right place, therefore hinting towards a creator, as
“chance” can’t achieve this design and only a creator can do so
6) The Qur’anic argument asking us to question who created the universe, was it
created by itself or did it come from nothing or was there a creator, the Qur’an
exhausts all possibilities allowing a logical person to understand that there is
likely a creator

Angels

Belief in angels is one of the six fundamental aspects of faith. These six pillars are
essential for a person's faith, and without them, one cannot be considered a believer.
The six pillars of faith are belief in Allah, His angels, His Books, His Messengers, the
Last Day, and the concept that everything, both good and bad, is predestined by
Allah.

Angels are beings from the unseen world, which we cannot fully comprehend. Allah
has provided information about them in the Quran and through the teachings of the
Prophet Muhammad. Here are some key facts about angels:
1) Angels are created from light, as stated by Aishah, the wife of the Prophet:
"The angels are created from light, just as the jinn are created from smokeless
fire and mankind is created from what you have been told about."
2) The exact moment of the angels' creation is not specified in religious texts, but
they were created before humanity because Allah informed them of His
intention to create humans.
3) Angels vary in size and status. Some of the most esteemed angels were
present at the Battle of Badr, signifying differences in virtue among them.
4) Angels do not require food or drink. This is evident in the story of Ibrahim, who
offered food to the visiting angels, but they did not consume it.
5) Angels never become weary or bored of worshipping and remembering Allah
and they have no free will and do the commands of Allah without any
hesitation. They continuously praise Him, both day and night.
6) They have wings
7) They travel faster than the speed of light

4 Rules regarding our belief in the Angels

Belief in angels involves four essential aspects:

1) Acknowledging their existence and recognizing that they are part of Allah's
creation, under His authority and obedient to His commands. The Quran
 emphasizes that angels are honored servants of Allah who act according to
His command.
2) Believing in the names and attributes/characteristics of angels as given in the
Qur’a and Sunnah. For example, the following names: Jibreel, Mikail, Israfil,
Malik, Radwan and accepting the attributes of angels, as described in
authentic prophetic teachings such as the attribute that Jibreel has six
hundred wings that span across the horizon or the sky, believing they have an
intellect etc
3) Believing in the duties that angels perform. For example, Jibreel is
responsible for conveying divine revelations, Israfil will blow the trumpet
heralding the Day of Resurrection, Mikail oversees the sending of rain, and
Malik is in charge of Hell, among other tasks.
4) Another vital aspect of belief in angels is recognizing that every person has
two recording angels. These angels record every word and action, one on the
right and the other on the left. Everything a person says or does is
meticulously recorded. On the Day of Resurrection, each individual's book of
deeds will be presented for judgment. This underlines the importance of being
cautious about one's words and actions, as they will be accounted for on that
Day.

Are the angels better than the Prophets?

The question of whether angels are better than prophets or vice versa is a subject of
debate among scholars. Some scholars argue that angels are superior due to their
nature, which is based on worship and obedience to Allah. Angels are created from
light, possess unwavering obedience, and are assigned specific tasks.

On the other hand, the righteous among humanity, including prophets and the close
friends of Allah (awliya), are seen as superior to angels. This perspective is based on
their human nature, which includes free will and the potential for both good and evil.
Despite these inclinations, the righteous among humanity resist temptations,
suppress their desires, and choose to obey Allah.

The debate centers on the final outcome and the unique reward that Allah will grant
to the righteous among humanity, which surpasses what the angels can attain. The
angels will enter Paradise and congratulate the believers, but the final reward for the
righteous humans is considered greater.

Ultimately, this debate over superiority is not necessary knowledge for Muslims.
Muslims are encouraged to focus on their own obedience to Allah and strive for
righteousness. The matter of whether angels or righteous humans are superior is
viewed as superfluous and of no practical benefit to the believer.
But the correct view is more likely to be that the best humans are better than the best
angels, however there is a difference of opinion and it is an issue of Ijtihad:
● Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Comparing
angels to the righteous among mankind is a matter concerning which there
are differences among the scholars, each of whom quoted texts to support his
opinion. But the most correct view is that the righteous among mankind are
superior to the angels on the basis of the final outcome because Allah, may
He be glorified and exalted, will give them reward the like of which cannot be
attained by the angels as far as we know.

Rather the angels will be in the abode of the believers – namely Paradise –
and will enter upon them from every gate, congratulating them (with the
words): “Salamun Alaikum (peace be upon you) for that you persevered in
patience! Excellent indeed is the final home!” [13:24 – interpretation of the
meaning]. From the point of view of their origin, the angels are superior
because they were created from light and their innate nature is to worship and
obey Allah, may He be glorified and exalted, and they have been given the
strength to do that. Allah, may He be exalted, says that among the angels are
the angels of Hell:

“Over which are (appointed) angels stern (and) severe, who disobey not,
(from executing) the Commands they receive from Allah, but do that which
they are commanded” [66:6] “And those who are near Him (i.e. the angels)
are not too proud to worship Him, nor are they weary (of His worship). They
(i.e. the angels) glorify His Praises night and day, (and) they never slacken (to
do so)” [7:206].

This is the decisive view concerning this matter. Indulging in discussion of this
matter and seeking to determine whether the righteous among mankind or the
angels are superior is a kind of superfluous knowledge. Man has no need of
understanding and learning about this matter. [Fataawa Noor ‘ala ad-Darb 8/6]

Books
Belief in the Books of Allah entails four essential aspects:

1) Firmly believing that all these Books were revealed by Allah, and that Allah
spoke them in a real sense. Some of these revelations were directly heard
from Allah, without any intermediary (i.e Angels) while others were conveyed
through angelic messengers to human prophets. Some of these revelations
were written directly by Allah, such as what was revealed to Musa (Moses) on
tablets.
● “And We wrote for him on the Tablets the lesson to be drawn from all
things and the explanation for all things.” [Surah Al-’Araaf 7:145]
 2) Belief in the specific Books mentioned by name in the Quran, including the
Quran itself, the Tawrat (Torah), the Injil (Gospel), the Zabur (Psalms), and the
Scriptures of Ibrahim (Abraham) and Musa (Moses). These Books are named
in the Quran, and belief in them is obligatory.
3) Believing in the content of these Books as long as it is in agreement with what
is stated in the Quran, and as long as it has not been altered or distorted over
time. The Quran serves as a witness over these Books and confirms their
authentic teachings. The Quran abrogates any previous rulings that may
conflict with it, replacing them with new laws.
4) Recognizing the Quran as the final and ultimate revelation, which serves as a
guide for all believers. It should be followed both in outward practices and
inner beliefs. Believers must adhere to its commands, avoid its prohibitions,
understand its lessons, and apply its teachings in their daily lives. This
includes memorizing, reciting, and reflecting on its verses, as well as calling
others to do the same.
5) Believing that the Books of Allah are his speech and therefore uncreated

Is the speech of Allah created?

The speech of Allah is not created, we can deduce this through 2 ways:

1) Religious texts
2) Through our own logic we can deduce this

Religious Texts

The Prophet ordered us to seek refuge in Allah, this is permissible, however, other
times he asked us to seek refuge in the “words of Allah (his speech)”. If His words
were created, then seeking refuge in them would be shirk, because that would be
seeking refuge in something that is created. It is well-known that seeking refuge in
anything other than Allah, may He be exalted, and His names and attributes is shirk,
so how could the Prophet (blessings and peace of Allah be upon him) have taught
his ummah something that is obviously shirk, when he is the one who came to teach
them pure Tawheed?

● It was narrated that Khawlah bint Hakeem said: I heard the Messenger of
Allah (blessings and peace of Allah be upon him) say: “Whoever stops at a
place and says: I seek refuge in the perfect words of Allah from the evil of that
which He has created, nothing will harm him until he moves on from that
place.”. [Sahih Muslim 2708]
Logical Evidence

1) Premise 1: Creation can only occur through command the command of Allah
2) Premise 2: The word “‘Be!’” is His command (and speech)
● “Verily, His Command, when He intends a thing, is only that He says to it, ‘Be!’
and it is” [Surah Ya-Seen 36:82]
3) Premise 3: If the word “‘Be!’” were created, its creation would require a
command (as we agreed, anything created needs a command)
4) Premise 4: The command to create something is “Be”
5) Premise 5: However, “Be” can’t cause “Be”, the command can’t cause itself
into existence
- Conclusion 1: An infinite chain of commands cannot be so, as it would result
in an infinite regression.
- Conclusion 2: The speech of Allah cannot be created as this would cause
infinite regress of causes, which is a logical absurdity, therefore the speech of
Allah must be uncreated therefore the Qur’an is uncreated

In summary: Allah's speech, as exemplified by the command "‘Be!’," cannot be created

because if it were, it would necessitate an infinite chain of commands, which is not
logically possible

Messengers

Belief in the Messengers encompasses four key aspects:

1) A strong belief that Allah sent a messenger to every nation from among
themselves. These messengers were tasked with calling their people to
worship Allah alone and to reject all false objects of worship. These
messengers were all characterized by truthfulness, righteousness, wisdom,
piety, and honesty. They conveyed their messages faithfully, without altering
or concealing any part of them.
2) The message conveyed by these messengers was consistent across all
nations, emphasizing the principle of Tawhid, which is the exclusive worship of
Allah. They called upon their people to dedicate all acts of worship to Allah
alone and reject any form of idolatry or false deities. The Quran confirms this
unified message, and it was revealed to confirm the previous scriptures.
3) Belief in the specific messengers whose names are known to us, including
Muhammad, Ibrahim (Abraham), Musa (Moses), 'Isa (Jesus), and Nuh
(Noah). As for those messengers who are mentioned in general terms but
whose names are not known, we are required to believe in them in a general
sense.
4) Recognition that Prophet Muhammad (peace and blessings be upon him) was
the final messenger sent to all of humanity. There will be no prophet or
 messenger after him. This is confirmed by the Quran and the teachings of the
Prophet Muhammad himself.

The Prophet was the best Prophet

Additionally, Prophet Muhammad received unique blessings and distinctions that

were not granted to any other prophet:
● He was sent as a messenger to both mankind and jinn, whereas previous
prophets were sent to specific nations.
● Allah supported him by striking fear into the hearts of his enemies within a
month's travel distance.
● The earth was made a place of prayer and purification for his followers.
● War booty was made permissible for his followers, whereas it had not been
allowed for previous nations.
● He will be granted the honor of greater intercession on the Day of Judgment.

Believers must also accept and follow the sound reports and teachings narrated from
these messengers. Moreover, they are obliged to adhere to the laws and guidance of
the final messenger, Prophet Muhammad (peace and blessings be upon him), who
was sent as the last prophet to all of humanity. Believers must accept his judgments
and submit to them fully.

Belief in the Last Day

What is meant by belief in the Last Day is: Firmly believing that everything that
Allaah has told us about in His Book and that His Messenger (peace and blessings
of Allaah be upon him) has told us about what will happen after death, will indeed
happen and come to pass. That includes believing in the signs of the Hour which will
happen before the Last Day; in death and things that accompany it when a person is
on his deathbed; what comes after death, namely the trial of the grave and torment
or blessing therein; the Trumpet-blast and resurrection; the standing and terrors of
the Day of Resurrection; the details of the gathering and reckoning; Paradise and its
delights, the greatest of which will be looking upon the Face of Allaah; Hell and its
torments, the most severe of which will be their being veiled from seeing their Lord.
And belief in the Last Day includes acting in accordance with what is implied by
these beliefs.

● “And of the Hereafter they are certain [in faith]” [Surah an-Naml 27:3]

If this belief is firmly established in a person’s heart, it will bear great fruits, including
the following:
 1) The desire to do acts of obedience and worship, and to strive hard in doing
so, in the hope of attaining the rewards of that Day.
2) Fear of committing sin or approving of it, for fear of the punishment of that
Day.
3) The believer will be consoled for whatever he misses out on of worldly
luxuries and delights, because of his hope for the delights and rewards of the
Hereafter.

Al-Qadr

Al Qadr is complex and the human mind cannot independently come to understand
al-qadar, because al-qadar is one of the mysteries of Allah in His creation; whatever
Allah has disclosed to us in His Book or on the lips of His Messenger (peace and
blessings of Allah be upon him) we know, accept and believe in, and whatever our
Lord has not told us, we believe in and we believe in His perfect justice and wisdom,
and that He is not to be questioned about what He does, but they will be questioned.

Al-qadar is Allah's divine plan for His creation. We accept what Allah has revealed to
us about His divine decree and believe in it. However, there are aspects of al-qadar
that remain hidden from human understanding. It is not for us to question or dispute
Allah's actions and rulings with our limited intellect. We trust in Allah's complete
justice and wisdom and understand that He is beyond questioning in His decisions
and actions

However, You should also note that belief in al-qadar is generally not valid unless
you believe in the four established aspects of al-qadar, which are as follows:

1. Belief that Allah knows all things, in general terms and in detail, from eternity
to eternity. Not a single atom is unknown to Him in the heavens or on earth.
2. Belief that Allah has decreed all things in al-Lawh al-Mahfuz, fifty thousand
years before He created the heavens and the earth.
3. Belief that the will of Allah is irresistible and His decree is comprehensive, so
nothing happens in this universe, good or bad, but by His will.
4. Belief that all that exists was created by Allah. He is the Creator of all beings
and the Creator of their attributes and actions

Free Will in relation to Al-Qadr

Correct belief in al-qadar (divine preordainment) includes the following principles:

1) Acknowledging that individuals possess free will and the ability to make
choices. This is supported by Quranic verses such as "To whomsoever among
 you who wills to walk straight" (At-Takwir 81:28) and "Allah burdens not a
person beyond his scope" (Al-Baqarah 2:286).
2) Understanding that an individual's will and capabilities are under the
overarching will and decree of Allah. Allah grants humans the ability to make
choices, to distinguish between right and wrong, and to exercise their free will.
This is emphasized in the verse: "And you cannot will unless (it be) that Allah
wills, the Lord of the 'Alamin (mankind, jinn, and all that exists)" (At-Takwir
81:29).

Allah's ultimate will and knowledge do not negate human free will. Instead, they
coexist in a way that may be beyond human comprehension. Allah's knowledge of
the future does not compel human choices; humans still make their own decisions,
however if Allah doesn’t want something to occur, he may not allow your decisions to
reach that end goal that you wanted, so your free will is still note effected. The
concept of qadr serves to emphasise the importance of humans exercising their free
will responsibly and being accountable for their choices. It also encourages reliance
on Allah's wisdom, mercy, and guidance in navigating life's challenges.

Ihsan

‫ َوه َُو َأنْ تعبد هللا َكَأ َّن َك َت َراهُ َفِإنْ َل ْم َت ُكنْ َت َراهُ َفِإ َّن ُه يراك‬، ‫ ُركن واح ٌد‬: ُ‫سان‬
َ ‫ اِإل ْح‬:‫المرتبة الثالثة‬: The third level:
iḥsän. It comprises one pillar, which is, to worship Allah as though you see
Him, and if you cannot see Him, then He indeed sees you.

● َ‫ ﴿ ِإنَّ هَّللا َ َم َع ا َّلذِينَ ا َّت َقوا وا َّلذِينَ هُم ُّم ْحسِ ُنون‬:‫) َوالدَّ لِيل ُ َق ْولُ ُه َت َعا َلى‬: The proof is His [ta'ala]
saying: "Truly, Allah is with those who fear Him [keep their duty unto
Him], and those who are muhsinun [i.e., people who practice iḥsän]." an-
nahl:128
● ‫السمِي ُع ا ْل َعلِي ُم‬
َّ ‫السا ِجدِينَ ِإ َّن ُه ه َُو‬ َّ ‫و َت َقلُّ َب َك فِي‬.
َ ‫ِيم ( ا َّلذِي َي َرن َك حِينَ َتقُو ُم‬ ِ ‫الرح‬
َّ ‫يز‬ ِ ‫ ( َو َت َو َّكلْ َع َلى ا ْل َع ِز‬: ‫ َو َق ْولُ ُه‬:
And His saying: "And put your trust in al-'Aziz [All-Mighty], ar- Rahim
[the bestower of mercy], Who sees you [O Muhammad] when you stand
up [alone at night for prayers] and your movements among those who
fall prostrate [along with you to Allah in the five compulsory
congregational prayers]. Verily! He, only He, is as-Sami' [the all-Hearer],
al-'Alim [the all-Knower]." ash-shu'ara:183
● َ‫ضون‬ ُ ‫ش ُهودًا ِإ ْذ ُتفِي‬
ُ ‫ان َواَل َت ْع َملُونَ مِنْ َع َم ٍل ِإاَّل ُك َّنا َع َل ْي ُك ْم‬
ِ ‫قر َء‬ ْ ‫شْأ ٍن َو َما َت ْتلُوا ِم ْن ُه مِن‬ َ ‫ ( َو َما َت ُكونُ فِي‬: ‫َو َق ْولُ ُه‬
‫فِي ِه ) اآلية‬: And His saying: "Whatever you [O Muhammad] may be doing;
and whatever portion you may be reciting from the Qur'an; and whatever
deed you [mankind] may be doing [good or evil], We are Witness
thereof, when you are doing it." Yunus:61
The Prophet (peace and blessings of Allah be upon him) has told us that the degree
of ihsan is of two categories, one of which is higher than the other.

1) The first position is the higher of the two (Mushaahada): This means
worshipping Allah as if you can see Him. This means that a person acts as if
he can see Allah in his heart, so his heart is filled with light and the matters of
the unseen become almost like that which is visible (i.e., it becomes very real
to him). Whoever worships Allah with awareness of His nearness and turning
to Him and acts as if he is before Allah and looking at Him is bound to fear
Him and venerate Him.
2) The second position is that of sincerity and awareness that Allah is always
watching (Muraqaba):This means that a person acts with an awareness that
Allah can see him and is close to him. If a person bears this in mind and acts
accordingly, then he will be sincere towards Allah because this awareness will
prevent him from paying attention to anyone other than Allah or doing
anything for the sake of anyone else. If a person achieves this position, it will
become easy for him to reach the position described above. Hence the
Prophet (peace and blessings of Allah be upon him) said, “and although you
cannot see Him, He can see you.” If a person truly understands when
worshipping Allah that He can see him and knows all his deeds, hidden and
visible, inward and outward, and that nothing is hidden from Him, then it will
be easy for him to move from the lower position to the higher, which is the
constant awareness that Allah is close to His slave and is with him, because it
is as if he can see Him. We ask Allah of His great bounty.

‫ش ُهو ُر َعنْ ُع َم َر َرضِ َي هللاُ َع ْن ُه‬ ُ ‫س َّنة َح‬

ْ ‫ديث ِج ْب َراِئيل َ ال َم‬ ُّ ‫ َوالدَّ ليل ُ منَ ال‬: The proof from the Sunnah is the
famous hadith of Jibra'il, which is related by 'Umar, may Allah be pleased with
him

● ،ِ‫ش َياب‬ َّ ‫اض ال‬ ِ ‫شدِي ُد َب َي‬ َ ٌ ‫س َّل َم ِإ ْذ َط َل َع َع َل ْي َنا َر ُجل‬ َ ‫ص َّلى هللاُ َع َل ْي ِه َو‬ َ ‫ول هللا‬ ِ ‫س‬ ُ ‫وس عِ ْندَ َر‬ ٌ ُ‫ َب ْي َن َما َن ْحنُ ُجل‬:‫قال‬
َ
‫صلى هللاُ َعل ْي ِه‬ َّ َ ‫س ِإلى ال َّن ِب ِّي‬ َ َ ‫َأ‬
َ ‫ َح َّتى َجل‬.ٌ‫السف ِر َو َي ْع ِرف ُه ِم َّنا َحد‬ ُ ‫اَل‬ َ َ ‫َأ‬
َّ ‫ اَل ُي َرى َعل ْي ِه ث ُر‬،‫ش ْع ِر‬
َ َّ ‫س َوا ِد ال‬ َ ‫شدِي ُد‬ َ
َ َ ‫َأ‬ َ َ َ َ َّ َ َ َّ
َ ‫ فقال‬.‫الم‬ ِ ‫ َيا ُم َح َّم ُد ْخ ِب ْرنِي َع ِن اِإل ْس‬:َ‫ض َع َكف ْي ِه َعلى ف َحذ ْي ِه َوقال‬ َ ‫سل َم فأسند ركبتيه ِإلى ُر ْك َب َت ْي ِه َو َو‬ َ ‫َو‬
‫ وتقي َم‬،‫سول ُ هللا‬ ُ ‫ُ َو نَّ ُم َح َّمدًا َر‬ ‫َأ‬ ‫هَّللا‬ ‫اَّل‬ َ
‫ش َهدَ نْ ِإل َه ِإ‬ ‫اَل‬ ‫َأ‬ ‫َأ‬
ْ ‫ اِإل ْسال ُم نْ َت‬:‫سل َم‬ َّ َ
َ ‫صلى هللاُ َعل ْي ِه َو‬ َّ َ ‫سول ُ هللا‬ ُ ‫َر‬
َ
‫ ف َع ِج ْب َنا‬.‫صدَ قت‬ ْ َ ً
َ :َ‫ فقال‬.‫اس َتط ْعتَ ِإل ْي ِه سيال‬ َ َ ْ ْ‫ و َت ُح َّج ال َب ْيتَ ِإن‬، َ‫ضان‬ َ ‫ص ْو َم َر َم‬ َ
ُ ‫ َو َت‬،‫الز َكاة‬ َّ ‫ َو ُتْؤ ن َِي‬،‫الصالة‬ َ َّ
‫سلِ ِه واليوم‬ ُ ُ َ ‫اَل‬ ‫هَّلل‬
ُ ‫ ن تْؤ مِنَ ِبا ِ َو َم ِئك ِت ِه َوكت ِب ِه َو ُر‬:َ‫ قال‬.‫ان‬ ُ ‫َأ‬ َ ْ ‫َأ‬
ِ ‫ ف خ ِب ْرنِي َع ِن اِإْل ْي َم‬:َ‫ قال‬.ُ‫صدِّ قه‬ َ َ ُ ‫َأ‬
َ ‫َل ُه َي ْس ل ُه َو ُي‬
ُ
‫ َأنْ َت ْع ُبدَ هَّللا َ َكَأ َّن َك‬:َ‫ َقال‬.‫ان‬ ِ ‫س‬ َ ‫ َفَأ ْخ ِب ْرنِي َع ِن اِإل ْح‬:َ‫ َقال‬.‫ صدقت‬:َ‫ َقال‬.ِ‫ش ِّره‬ َ ‫ َو ُتْؤ مِنَ ِبال َقدَ ِر َخ ْي ِر ِه َو‬،‫اآلخ ِِر‬
َ‫ َما ا ْل َم ْسُؤ ول ُ َع ْن َها ِبَأ ْع َل َم مِن‬:َ‫ َقال‬.ِ‫اعة‬ َ ‫الس‬ َّ ‫ َفَأ ْخ ِب ْرنِي َع ِن‬:َ‫ َقال‬.َ‫ َفِإنْ َل ْم َت ُكنْ َت َراهُ َفِإ َّن ُه َي َراك‬،ُ‫َت َراه‬
‫اء‬َ ‫العا َل َة ِر َع‬ َ ‫ َوَأنْ َت َرى الحفاة ال ُع َرا َة‬،‫ َأنْ َتلدَ اَأل َم ُة َر َّب َت َها‬:َ‫ َقال‬.‫ارا ِت َها‬ َ ‫ َفَأ ْخ ِب ْرنِي َع ِن َأ َم‬:َ‫ َقال‬.‫اِئل‬ ِ ‫الس‬ َّ
ْ ُ
ُ‫ هللا‬: ُ‫الساِئلُ؟ قلت‬ َ ‫َأ‬
َّ ‫ َيا ُع َم ُر تدْ ِري َم ِن‬:َ‫ فقال‬.‫ضى فل ِبثنا َملِ ّيا‬ َ َ ً َ ْ َ َ َ
َ ‫ ف َم‬:َ‫ قال‬.‫ان‬َ ْ ْ ُ
ِ ‫الشاءِ َيتط َاولونَ فِي ال ُبن َي‬ َ َ َّ
ُ‫ َأ َتا ُك ْم ُي َع ِّل ُم ُك ْم َأ ْم َر ِد ْي ِنكم‬،ُ‫ ه ََذا ِج ْب َراِئيل‬:َ‫ َقال‬.‫سولُ ُه َأ ْع َل ُم‬ ُ ‫ َو َر‬.: Umar ibn al-Khattab
reported: We were sitting with the Messenger of Allah, peace and
blessings be upon him, one day, a man appeared with very white
 clothes and very black hair. There were no signs of travel on him
and we did not recognize him. He sat in front of the Prophet,
rested his knees by his knees, and placed his hands on his
thighs. The man said, “O Muhammad, tell me about Islam.” The
Prophet said, “Islam is to testify there is no God but Allah and
Muhammad is the Messenger of Allah, to establish prayer, to give
charity, to fast the month of Ramadan, and to perform pilgrimage
to the House if a way is possible.” The man said, “You have
spoken truthfully.” We were surprised that he asked him and said
he was truthful. He said, “Tell me about faith.” The Prophet said,
“Faith is to believe in Allah, His angels, His Books, His
Messengers, the Last Day, and to believe in providence, its good
and its harm.” The man said, “You have spoken truthfully. Tell me
about excellence.” The Prophet said, “Excellence is to worship
Allah as if you see Him, for if you do not see Him, He surely sees
you.” The man said, “Tell me about the final hour.” The Prophet
said, “The one asked does not know more than the one asking.”
The man said, “Tell me about its signs.” The Prophet said, “The
slave-girl will give birth to her mistress and you will see barefoot,
naked, and dependent shepherds compete in the construction of
tall buildings.” Then, the man returned and I remained. The
Prophet said to me, “O Umar, do you know who he was?” I said,
“Allah and His Messenger know best.” The Prophet said, “Verily,
he was Gabriel who came to teach you your religion.” [Sahih
Muslim 8]

Benefits from the Hadith

1) “A man appeared with very white clothes and very black hair.”
- The Man was wearing pure white clothes, and his hair was noticeable
and neat, showing that a student of knowledge should do the same and
wear his best clothes, preferably white ones

2) “O Muhammad, tell me about Islam.” The Prophet said, “Islam is to testify

there is no God but Allah and Muhammad is the Messenger of Allah, to
establish prayer, to give charity, to fast the month of Ramadan, and to perform
pilgrimage to the House if a way is possible.”
- The 5 pillars are mentioned, for example Hajj where we are told it is
only necessary and obligatory if one is physically, and financially able.
For example, a Woman needs a mahram to perform Hajj, if she doesn’t
have one then this obligation is lifted from her and Hajj is not obligatory
upon her until a Mahram is available
3) The man said, “You have spoken truthfully.” We were surprised that he asked
him and said he was truthful.
- Here, the companions were shocked when this man said “You are
right” to the Prophet after he initiated the question. Here we can see
that is is against mannerisms to test a teacher for no reason and then
to try and show your superiority by saying something such as “Yes you
are right, I already knew the answer and just wanted to see if you
knew”
- Of course the situation here was slightly different and the Man’s
intention wasn’t an ill intention as we will see, I am simply showing
what the norm was at the time of the companions

4) The man said, “Tell me about the final hour.” The Prophet said, “The one
asked does not know more than the one asking.” The man said, “Tell me
about its signs.” The Prophet said, “The slave-girl will give birth to her
mistress and you will see barefoot, naked, and dependent shepherds
compete in the construction of tall buildings.”
- “Slave girl will give birth to her mistress”, this prediction has a few
interpretations:
1) Social Disintegration: The reversal of Allah’s given Laws and
Roles in society, where people start doing the roles that Allah
has given to others (e.g. Women attempting to be the leaders of
the household)
2) Disrespect to Parents: Children being disobedient to parents
and acting like they are the parents of their own parents by
being cocky to them (e.g. Divorce will increase and women will
revolt against one of their 2 parents)
3) Inversion of Power Dynamics through Zina: A king has relations
with his female slave and they have a son, the son then
becomes a king while the female slave is still alive, as he is now
a king he has more authority than his own mother and it is as if
he gave birth to her, whereas she has more authority over him
- In simple terms, this hadith probably points to a
significant power shift. When it mentions a "Slave Girl,"
it's suggesting that she's under someone's control,
whether in a literal or indirect sense. And when it says
she'll "Give Birth to her master," it means she'll end up
taking charge of the person who used to hold power over
her. It's likely not about an actual birth and is therefore
metaphorical and it's more like a change in who's in
control. Therefore, If we see "giving birth" as a metaphor,
then "Slave Girl" which is in the same sentence is likely a
"metaphor" too, indicating that she isn't a literal slave but
rather a woman under someone else's authority.
 - So the hadith is likely implying: "A girl who was once in a
subservient position will find herself having authority over
the one who once held power over her.", this seems to be
the correct opinion and is closest to “Interpretation 1” and
can be seen in today’s society as well (e.g. Feminism)

5) “O Umar, do you know who he was?” I said, “Allah and His Messenger
know best.”
- Umar didn’t know the answer so he replied with “I don’t know”, instead
of guessing etc or stating a random answer as if he knew the answer,
therefore we should stay the same and not give answers even if they
end up being correct, rather we should say “Allah and his messenger
know best” when it comes to Islam and knowledge the Prophet was
aware of or “Allah knows best” for things only Allah is aware of (The
exact year the Mahdi will appear) or you can say “I don’t know”

Who is the Prophet Muhammad?

‫ َم ْع ِر َف ُة َن ِب ِّي ُك ْم ُم َح َّم ٍد‬:‫ِث‬

ُ ‫األصل ُ ال َّثال‬
ْ : The third tenet: comprehension of your Prophet,
Muhammad

His Name
- ‫ش ٌم مِنْ قُ َر ْيش‬ ِ ِ‫ َوه َُو ُم َح َّم ُد ْبنُ َع ْب ِد هَّللا ِ ْب ِن َع ْب ِد ا ْل ُم َّطل‬: He is Muhammad, the son
َ ‫ َوهَا‬، ‫ب ْب ِن هاشم‬
of 'Abdullah, the son of 'Abd al-Muttalib, the son of Hashim, the son of
Quraysh.
● Ibn Hazm (may Allah have mercy on him) said: He is Abu’l-Qaasim
Muhammad ibn ‘Abdillah ibn ‘Abd al-Muttalib (and the given name of ‘Abd
al-Muttalib was Shaybat al-Hamd) ibn Hashim (whose given name was ‘Amr)
ibn ‘Abd Manaf (whose given name was al-Mughirah) ibn Qusay (whose given
name was Zayd) ibn Kilab ibn Murrah ibn Ka‘b ibn Lu’ayy ibn Ghalib ibn Fihr
ibn Malik ibn an-Nadr ibn Kinanah ibn Khuzaymah ibn Mudrikah ibn Ilyas ibn
Mudar ibn Nizar ibn Ma‘add ibn ‘Adnan: Here the sound lineage concerning
which there is no doubt ends." [As-Sirah Page 4]

His Origin
- ‫الصاَل ِة‬
َّ ُ ‫ضل‬ َ ‫ َع َل ْي ِه َو َع َلى َن ِب ِّي َنا َأ ْف‬، ‫الخلِ ْي ِل‬
َ ، ‫ب مِنْ ُذ ِّر َّي ِة ِإ ْس َماعِ يل َ ْب ِن ِإ ْب َراهِي َم‬
ُ ‫الع َر‬ ِ ‫الع َر‬
َ ‫ َو‬، ‫ب‬ ٍ ‫َوقُ َر ْي‬
َ َ‫ش مِن‬
‫الساَل ِم‬ َ He is Muhammad, the son of 'Abdullah, the son of 'Abd
َّ ‫و‬:
al-Muttalib, the son of Hashim, the son of Quraysh
His Age
ُ ‫ش ُر ْونَ َن ِب ًّيا َو َر‬
- ً‫سوال‬ َّ َ ‫ ِم ْن َها َأ ْر َب ُع ْونَ َق ْبل‬، ‫س َّن ٌة‬
ْ ِ‫ َو َثاَل َث َوع‬، ‫النبوة‬ َ ‫ َو َل ُه مِنَ ال ُع ْم ِر َثاَل َث َو‬: He lived for
َ َ‫س ُت ْون‬
sixty-three years: forty before prophethood and twenty-three prophet as
a [nabiyy] and messenger [rasul]

Prophethood
- ‫ َوُأ ْرسِ ل َ بالمدثر‬، ‫ ُن ِّبي ِبا ْق َرْأ‬.ً‫سوال‬
ُ ‫ش ُرونَ َن ِب ًّيا َو َر‬ َ ‫ َو َث‬، ‫ َق ْبل َ ال ُّن ُب َّو ِة‬: He assumed the role of
ْ ِ‫الث َوع‬
prophethood with [the first ayah to be revealed to him] "Read" and of
messengership with [surah] al-Muddaththir.

His homeland
َ ‫ َوه‬، ‫ َو َب َل ُدهُ َم َك ُة‬.: His homeland is Makkah and he migrated to
- ‫َاج َر ِإ َلى ا ْل َمدِي َن ِة‬
al-Madinah.

His Message
- ‫ش ْركِ َو َيدْ ُعو ِإ َلى التوحيد‬ َ َ‫ َب َع َث ُه هللاُ بال َّند‬: Allah sent him as a warner against
ِّ ‫ار ِة َع ِن ال‬
shirk and a caller to Tawhid
● ‫الر ْج َز َفاهْ ُجر) َواَل َت ْم ُنن َت ْس َت ْك ِث ُر‬ َ ‫ ﴿ َي َتَأ ُّي َها ا ْل ُمدَّ ِث ُر ( قُ ْم َفَأنذ ِْر َو َر َّب َك َف َك ِّب ْر‬:‫َوالدَّ ليل ُ َق ْولُ ُه َت َعا َلى‬
ُّ ‫و ِث َيا َب َك َف َط ِّه ْر َو‬.
‫ول َِر ِّب َك‬:
َ The proof is His [ta'ala] saying: "O you [Muḥammad] enveloped [in
garments]! Arise and warn! And your Lord magnify! And your garments
purify! And from ar-rujz [the idols] keep away! And give not a thing to
have more! And for the sake of your Lord, be patient!"
al-muddaththir:1-7

Tafsir of “His Message”

ِّ ‫ َو َم ْع َنى ُت ْم َفَأن ِد ٌر ُين ِذ ُر َع ِن ال‬: The meaning of "Arise and warn!" i.e., warn
‫ش ْر َك َو َيدْ ُعو ِإ َلى ال َّت ْوحِيد‬
against shirk and call to tawhid

‫ َع ْظ ُم ُه بال َّت ْوحيد‬:‫ َو َر َّب َك َف َك َبر َأ ْي‬: "And your Lord magnify!" i.e., glorify Him with tawhid

‫اءةُ ِم ْن َها َوَأهْ لِ َها‬ ْ ‫ اَأل‬: ‫الر ْج ُر‬

َ ‫ َوال َب َر‬، ‫ َت ْر ُك َها‬:‫ َوه َْج ُرهَا‬، ‫ص َنا ُم‬ ُّ ‫الر ْج َز َفاهْ ُج ُر‬
ُّ ‫ َو‬: "And your garments purify!"
i.e., purify your actions from shirk

‫اءةُ ِم ْن َها َوَأهْ لِ َها‬ ْ ‫ اَأل‬:‫الر ْح ُر‬

َ ‫ َوال َب َر‬، ‫ َت ْر ُك َها‬:‫ َوه َْج ُرهَا‬، ‫ص َنا ُم‬ ُّ ‫الر ْج َز َفاهْ ُج ُر‬
ُّ ‫ َو‬: "And from ar-rujz keep
away!" ar-rujz means idols and keeping away from them means to abandon
them, and to disavow them and its people

The command of Hijrah

،‫س‬ َ ُ‫الص َل َوات‬

ُ ‫الخ ْم‬ َّ ‫ضتْ َع َل ْي ِه‬ َ ‫ َوفُ ِر‬، ِ‫السمَاء‬
َّ ‫ش ِر ُع ِر َج ِب ِه ِإ َلى‬ ْ ‫َأ َخ َذ َع َلى ه ََذا َع‬
َ َ‫ َو َب ْعد‬، ‫ش َر سِ نِينَ َيدْ ُعو ِإ َلى ال َّت ْوحِي ِد‬
ْ ‫الع‬
‫ص َّلى فِي َم َّك َة َثاَل َث سنين‬ َ ‫ َو‬: For ten years, the Prophet took to this, calling to tawhid;
and after ten years he was taken up to the heavens and the five prayers were
enjoined upon him and he prayed in Makkah for three years
 ِّ ‫ اال ْن ِت َقال ُ مِنْ َب َل ِد ال‬: ُ‫ َوال ِه ْج َرة‬: Thereafter, he was commanded to make
‫ش ْركِ ِإ َلى َب َل ِد اإلسالم‬
hijrah to al-Madinah

Hijrah (Migration)

Definition

ِّ ‫ اال ْن ِت َقال ُ مِنْ َب َل ِد ال‬: ُ‫ َوال ِه ْج َرة‬: Hijrah is the transfer from the land of shirk to
‫ش ْركِ ِإ َلى َب َل ِد اإلسالم‬
the land of Islam.
● Hijrah (emigration): When done for the sake of Allah it means moving from the
land of shirk to the land of Islam as Muslims moved from Makkah to Madinah

Is it Obligatory?

‫اع ُة‬ َّ ‫ َوه َِي َباقِ َي ٌة ِإ َلى َأنْ َتقُو َم‬، ‫ش ْركِ ِإ َلى َب َل ِد اِإل ْساَل ِم‬
َ ‫الس‬ ِّ ‫ض ٌة َع َلى َه ِذ ِه اُأل َّم ِة مِنْ َبلد ال‬ َ ‫ َوال ِه ْج َرةُ َف ِر ْي‬: Hijrah is a
duty upon this ummah from the land of shirk to the land of Islam and it
remains so until the Hour will be established
● The basic principle is that it is not permissible for the Muslim to settle among
the mushrikeen if he is unable to practice his religion openly while being able
to emigrate to a Muslim country. This is indicated by evidence from the
Qur’aan and Sunnah
● ‫ض‬ ِ ‫ض َعفِينَ فِي اَأْل ْر‬ ْ ‫ ﴿ ِإنَّ ا َّلذِينَ َت َو َّف ُه ُم ا ْل َم َل َت ِب َكة َظالِمِي َأنفُسِ ِه ْم َقالُوا فِي َم ُكن ُت ْم َقالُوا ُك َّنا ُم ْس َت‬:‫َوالدَّ لِيل ُ َق ْولُ ُه َت َعا َلى‬
‫ال‬
ِ ‫الر َج‬
ِّ َ‫ض َعفِينَ مِن‬ ْ ‫يرا ِإاَّل ا ْل ُم ْس َت‬ً ِ‫اءتْ َمص‬ َ ‫س‬ َ ‫ض هَّللا َوسِ َع ًة َف ُت َها ِج ُروا فِي َها َفُأ ْو َل ِب َك َمْأ َون ُه ْم َج َه َّن ُم َو‬ ُ ‫َقالُوا َأ َل ْم َت ُكنْ َأ ْر‬
‫هَّللا‬
‫سى ُ ن َي ْعفُو َع ْن ُه ْم َو َكانَ ُ َعفُوا‬ ‫َأ‬ ‫هَّللا‬ ‫ُأ‬
َ ‫س ِبيال ف ْو َلت ِِب َك َع‬ َ َ‫ان اَل َي ْس َتطِ ي ُعونَ حِي َل ًة َواَل َي ْه َتدُون‬ ِ َ‫ساءِ َوا ْل ِو ْلد‬ َ ‫َوال ِّن‬
ً ُ‫غف‬:
‫ورا‬ َ The proof is His [ta'ala] saying: "Verily! As for those whom the
Angels take [in death] while they are wronging themselves, they [i.e., the
Angels] say [to them], 'In what [condition] were you?' They reply, 'We
were weak and oppressed on earth'." They [i.e., the Angels] say, 'Was
not the earth of Allah spacious enough for you to emigrate therein?'
Such will find their abode in Hell What an evil destination! Except the
weak ones among men, women and children who cannot devise a plan,
nor are they able to direct their way. For these, there is hope that Allah
will pardon them, and Allah is Ever Oft Pardoning, Oft-Forgiving." [Surah
An-Nisa' 4:97-98]
● ‫ُون هللا‬ ِ ‫اع ُبد‬ ْ ‫ِي ا َّلذِينَ َءا َم ُنوا ِإنَّ َأ ْرضِ ي َواسِ َع ٌة َفِإ َّنى َف‬ َ ‫ ﴿ َين ِع َباد‬:‫) َو َق ْولُ ُه َت َعا َلى‬: And His [ta'ala]
saying: "O My slaves who believe! Certainly, spacious is My earth.
Therefore worship Me [alone]." al-'ankabūt:56
● ‫اس ِم‬ْ ‫ول هذه اآلية فِي ا ْل ُم ْسلِمِينَ ا َّلذِينَ ِب َم َّك َة َل ْم ُي َها ِج ُروا؛ َنادَ ا ُه ُم هَّللا ُ ِب‬ ِ ‫ب ُن ُز‬ َ :‫ي َر ِح َم ُه هللاُ َت َعا َلى‬
ُ ‫(س َب‬ ُّ ‫َقال َ ال َب َغ ِو‬
ِ ‫)اِإْل ْي َم‬: al-Baghawi, may Allah have mercy upon him, said: The reason for
‫ان‬
the revelation of this ayah concerns the Muslims who remained residing
in Makkah and did not make hijrah; Allah addressed them with the
description of iman.
The Sunnah mentions Hijrah as well
● ‫ (( ال َت ْن َقطِ ُع تنقطع الهجرة َح َّتى َت ْن َق َط َع ال َّت ْو َب ُة َواَل َت ْن َقطِ ُع ال ّتو َب ُة َح َّتى‬: ‫س َّن ِة قوله‬
ُّ ‫َوالدَّ لِيل َع َلى ال ِه ْج َر ِة مِنَ ال‬
‫س مِنْ َم ْغ ِرب َها‬ ُ ‫ش ْم‬ َّ ‫ َت ْطلُ َع ال‬.: The proof for hijrah from the Sunnah is his saying:
"Hijrah will not discontinue until repentance comes to an end [i.c.,
ceases to be valid] and repentance will not come to an end until the sun
rises from its setting point."

There are other evidences aswell:

● The Prophet (peace and blessings of Allaah be upon him) said: “I disown
every Muslim who settles among the mushrikeen.” [Sunan Abu Dawood
2645: Sahih according to al-Albaani in Saheeh Abi Dawood]
● Al-Haafiz Ibn Hajar said concerning the hadeeth, “I disown every Muslim
who settles among the mushrikeen”: This is to be understood as referring to
those who are not safe to practise their religion there. [Fath al-Baari,
commentary on hadeeth no. 2825 ]

Where should you migrate to and do you specifically have to migrate?

Muslim countries and non-Muslim countries have different situations, and since
Muslims may face difficulties settling in Muslim countries due to visa and strict
settlement laws, and they may not always have the freedom to practice their religion
in some Muslim countries, they might find more favorable conditions for practicing
Islam in certain non-Muslim countries. Therefore, it's not possible to make a blanket
ruling that applies to all countries and individuals.

Instead, each Muslim's circumstances are unique, and the ruling that applies to them
is specific to their situation. Each person is responsible for their own choices. If a
Muslim can practice their religion more effectively in the Muslim country where they
live, it's not allowed for them to move to a non-Muslim country. However, if they find it
easier to practice Islam in a non-Muslim country, they can settle there, as long as
they are confident they can resist the temptations and challenges there by following
the precautions outlined in Islamic law (sharee'ah).
● Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked
about this matter and he said: This is one of the most difficult issues
nowadays because countries vary, as stated above, and because for some
Muslims, if they go back to their homelands they will be persecuted for their
religion whereas they are safe from that in the kaafir countries. But if we say
that it is haraam for them to settle among the kuffaar, then where is the
Islamic state that will accept them and allow them to settle there?! This is the
meaning of what he said, may Allaah have mercy on him. [Reference?]
● Standing Committee for Scholarly Research and Issuing Fatwas said the
following: One may also migrate from a mushrik land to another mushrik land
 that is less evil and where there is less danger to the Muslim, as some of the
Muslims migrated from Makkah at the Prophet’s command to Abyssinia.
[Standing Committee Volume 12 Page 50]

In summary, if a Muslim is unable to freely practice their religion in their current

country, it is their duty to migrate to another country where they can do so. This may
even mean moving from a Muslim country to a non-Muslim one, although such cases
are rare. Usually, the best options for practicing Islam involve relocating from one
non-Muslim country to another, or directly to a Muslim country. Therefore, it is
incumbent upon each Muslim to honestly assess their situation and identify the
countries where they can best practice Islam.

Once you've identified the countries where you can practice Islam most effectively, it
becomes obligatory for you to move to one of the best-suited options, even if they
are non-Muslim countries. However, it is recommended (mustahabb) to prioritize
Muslim-majority countries. Regardless, fulfilling the obligation is met if you choose to
go to a non-Muslim country where you can freely practice Islam. This is the general
guidelines

Can you practise Islam in your country (Get this section verified)?

If you find yourself unable to fulfill the obligatory aspects of Islam and practice your
religion freely, it remains obligatory for you to migrate, as previously discussed. Here
are some examples of obligatory practices that you must be able to perform, and if
you cannot do so, you must consider relocating to a country where you can

1) Salah

You must be able to perform Salah on time at a mosque (if there is one near you), if
you are prevented from doing so due to work or school, then you must relocate in the
country or move abroad if all institutions prevent you from doing your furudh Salawat
● Mu’aadh ibn Jabal (may Allah be pleased with him), the Messenger of Allah
(peace and blessings of Allah be upon him) said: “Shall I not tell you of the
head of the whole matter and its pillar and top?” I [Mu’aadh] said, “Yes, O
Messenger of Allah.” He said, “The head of the matter is Islam, its pillar is
prayer and its top is jihad.” [Jamia al-Tirmidhi 2616]

2) Adhaan (Is this a correct point, get it checked?)

You must be able to perform the Adhan on a loudspeaker or at a minimum outside

the mosque as loud as possible

3) Hijab
You must be able to wear the full Hijab (e.g. Abaya), if you are prevented from doing
so then you must solve this for example by getting home schooled if the ban is at
your school or you must relocate in the country or move abroad if all institutions
prevent you from wearing the Islamic Hijab

4) Speaking up

You must be allowed to state your opinions and forbid evil for example
Homosexuality (while inviting to your Lord with wisdom and mannerisms), if this isn’t
allowed and you can’t “project your values on to others” then you can’t remain in the
area

5) Judge (Is this a correct point, get it checked?)

If you as an individual end up having a court case, you must be allowed to have your
case in a full sharia court, if not the kuffar will rule via their laws and this may even
oppress you (e.g. Not receiving your right to inheritance, not being allowed to see
your kids after a divorce, or being slandered according to their law for something that
you didn’t do)

6) Education

If you are forced to free mix, celebrate birthdays of students, participate in haram
plays (e.g. reenacting a christmas christian jesus “life story”), forced to participate in
Haram lessons (e.g. Philosophy, Music, Art of the creation) then you must be
homeschooled as that option is available or else you must do Hijrah

The Prophet’s message: Post Hijrah

ِ‫ َواَأْل ْم ِر ِبا ْل َم ْع ُروف‬، ‫ان‬

ِ ‫ َواَأل َذ‬، ‫ والجهاد‬، ‫الحج‬ َ ‫ َو‬، ‫الص ْو ِم‬ َّ ‫ َو‬، ‫الز َكا َة‬
َّ ‫ مثل‬، ‫الم‬
ِ ‫اِئع اِإل ْس‬ َ ‫اس َت َق َّر بالمدينة ُأ‬
َ ‫مر ِب َبقِ َّي ِة‬
ِ ‫ش َر‬ ْ ‫َف َل َّما‬
‫اِئع اِإل ْساَل ِم‬
ِ ‫ش َر‬ َ ْ‫ َو َغ ْي ِر َذلِ َك مِن‬، ‫ َوال َّن ْهيِ َع ِن ا ْل ُم ْن َك ِر‬.: When he settled in al-Madinah, he was
instructed with the rest of the rites of Islam, such as zakah; ṣawm; hajj; jihad;
the adhan; enjoining the good and forbidding the evil; and other rites of Islam

َ ‫ص َل َواتُ هَّللا َو‬

‫سال ُم ُه َع َل ْي ِه‬ ْ ‫َأ َخ َذ َع َلى ه ََذا َع‬: He took to this for ten years and
َ ‫ َو َب ْعدَ هَا ُت ُوف َِّي‬، َ‫ش َر سِ ِن ْين‬
thereafter he passed away, may Allah exalt and send peace upon him

َ ‫ َواَل‬، ‫ ال َخ ْي َر ِإاَّل دَ ل َّ اُأل َّم َة َع َل ْي ِه‬، ‫ َوه ََذا ديله‬، ‫ َو ِد ْي ُن ُه ودينه باق‬: The good, which he
‫شر إال َخ ْذ َرهَا ِم ْن ُه‬
pointed out to, is tawhid and everything that Allah loves and is pleased with.

ُ‫ َي ْك َر ُه ُه هَّللا ُ َو َيْأ َباه‬: ‫ش ْر ُك َو َجمِي ُع َم‬

ِّ ‫ ال‬: ‫ش ُّر الذي َح َّذ َر ِم ْن ُه‬
َّ ‫ما َوال‬: The evil that he warned of is shirk
and everything that Allah hates and repudiates
‫س‬ِ ‫ الحِنِّ َواِإْل ْن‬:‫ِيع ال َّث َق َل ْي ِن‬ َ ‫ض هَّللا ُ َط‬
ِ ‫اع َت ُه َع َلى َجم‬ َ ‫ َوا ْف َت َر‬، ‫اس َكا َّف ًة‬
ِ ‫ َب َع َث ُه هللاُ ِإ َلى ال َّن‬: Allaah sent him as a
prophet to the whole of mankind, and Allaah made it obligatory upon all of the
jinn and mankind to obey him.

● ‫سول ُ هَّللا ِ ِإ َل ْي ُك ْم َجمِي ًعا‬ ُ ‫ ﴿ قُلْ َي َتَأ ُّي َها ال َّن‬:‫ َوالدَّ لِيل ُ َق ْولُ ُه َت َعا َلى‬: The proof is His saying, the
ُ ‫اس ِإ ِّني َر‬
Most High: «Say: O people! I am the Messenger of Allaah to you all.»
[7:158]

As the messenger of Allah was sent to the whole of mankind, it means that his
message was for everyone in the world and will be this way till the day of
Judgement, therefore Islam has been completed and has all the necessary good that
is required for us in it

● ‫ ا ْل َي ْو َم َأ ْك َم ْلتُ َل ُك ْم دِي َن ُك ْم َوَأ ْت َم ْمتُ َع َل ْي ُك ْم ن ِْع َمتِي َو َرضِ يتُ َل ُك ُم اِإْل ْساَل َم‬:‫ َوالدَّ لِيل ُ َق ْولُ ُه َت َعا َلى‬، َ‫َوَأ ْك َمل َ هللا به الدِّ ين‬
‫)دِي ًنا‬: “This day, I have completed your religion for you, perfected My
blessings upon you, and am pleased with Islam as your Religion” [Surah
al-Maidah 5:3]
● “A short period after this aayah came down, the Prophet
sallallaahu`alaihiwasallam passed away; and his religion remains until the
establishment of the Hour” [Sharh-ul-Usool-ith-Thalaathah by Sheikh Al
Fawzan, page 256]

This also shows that we can’t add anything to Islam even if our subjective thoughts
tell us that something is “Good”, because if it was truly good without any doubt
(Objectively true), Islam would have had a variety of evidences at least promoting it,
if your action doesn’t have anything in Islam promoting it, then it is a “Bida” and you
have introduced something into Islam that is objectively bad, as if it was good, Islam
would have promoted it as it has been “completed”

● “Whoever introduces into this affair of ours that which is not from it, then it is
rejected” [Sahih Bukhari 2697, Sahih Muslim 1718]
● “Whomever Allah guides, no one can lead him astray. Whomever Allah sends
astray, no one can guide him. The truest word is the Book of Allah, and the
best guidance is the guidance of Muhammad. The evilest matters in religion
are those that are newly invented, for every newly invented matter is an
innovation, every innovation is misguidance, and every misguidance is in the
Hellfire.” [Sunan Nasai 1578]

This ayah is also a refutation to those who say Islam doesn't have everything. When
we say Islam has “everything” we are saying it has “everything necessary in regards
to moral and ethical guidance, societal principles, and spiritual well-being etc”.
However, yes, Islam doesn't have “everything in regards to the worldly life” such as a
recipe to make food, but it has everything in regards to the moral aspect of our lives.
Therefore, we don't need to follow any clashing moral ideologies such as Feminism,
Red Pill, or any other ideologies when it comes to matters of morality, ethics, gender
relations, and spiritual guidance etc as Islam has already been completed and
provided comprehensive guidance on for leading a righteous life and maintaining a
just society. Only where Islam hasn’t covered a mubah (permissible) worldly topic in
an explicit manner, only then can we take any knowledge from other places as long
as the knowledge doesn’t contradict the Usool of Islam

The Prophet’s death

َ‫ ﴿ ِإ َّن َك َم ِّيتٌ وِإ َّن ُهم َّم ِّي ُتونَ ُث َّم ِإ َّن ُك ْم َي ْو َم ا ْلقِ ِّي َم ِة عِ ندَ َر ِّب ُك ْم َت ْخ َتصِ ُمون‬:‫ َوالدَّ لِيل ُ َع َلى َم ْوتِه َق ْولُ ُه َت َعا َلى‬: The evidence
for his death is His [ta'ala] saying: "Verily, you [O Muhammad] will die and
verily, they [too] will die. Then, on the Day of Resurrection, you will be
disputing before your Lord." [Surah az-zumar:30-31]

The Prophet (PBUH) passed away on 12th Rabee‘ al-Awwal according to the majority
of the Scholars, a minority lean towards the opinion of al-Khawarizmi were of the
view that it occurred on 1st Rabee‘ al-Awwal.

This simply point acknowledging the death of the Prophet is very crucial as it goes
back to our 4 conditions of making Duaa, is that the person must be alive in the
“Hayatu-Duniyah (Alive in the wordly realm)”, however, as the Prophet passed away
he is not alive in this wordly life and therefore we can’t make Duaa to him. However,
as he is a Prophet, by extention of his virtue he is alive in the “Hayatu-Barzakh (Alive
in the afterlife)”, however he can’t answer our Duaa as he is not alive in this worldly
life and this is 1 of the 4 conditions we have mentioned.

● Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: The
deceased cannot hear if he is called upon or invoked in such a way as to
respond to the one who calls upon him. This is what is meant by the verse
(interpretation of the meaning): “Verily, you cannot make the dead to hear”
[an-Naml 27:80]. [Fataawa Noor ‘ala ad-Darb by Ibn ‘Uthaymeen]
● The Scholars of the Standing Committee said: Calling upon the Prophet
(blessings and peace of Allah be upon him) and seeking his help after his
death to meet one’s needs or relieve one of distress is major shirk that puts
one beyond the pale of Islam. [Fataawa al-Lajnah ad-Daa’imah 1/473)]
● Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: With
regard to that which no one but Allah, may He be exalted, is able to do, it is
not permissible to seek it from anyone except Allah, may He be glorified; it
should not be sought from the angels or from the Prophets or from anyone
else. It is not permissible to say to anyone other than Allah: ‘Forgive me’ or
‘Grant us rain or ‘Grant us victory over the disbelieving people’ or ‘Guide our
hearts’ and so on. Hence at-Tabaraani narrated in his Majma‘ that at the time
of the Prophet (blessings and peace of Allah be upon him) there was a
hypocrite who used to annoy the believers, so they said: Let us go and seek
 the help of the Messenger of Allah (blessings and peace of Allah be upon
him) against this hypocrite. So they came to him and he said: “Help should not
be sought from me; rather it should be sought from Allah.” [Majmoo‘
al-Fataawa 1/329]
● Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Calling
upon the Prophet (blessings and peace of Allah be upon him) or any lesser
person is shirk and misguidance, because these people cannot respond.
What one must do is repent to Allah from this shirk and not call upon anyone
except Allah. We all know that the Messenger of Allah (blessings and peace
of Allah be upon him) himself did not possess any power to bring benefit or
cause harm, except by the will of Allah. Allah, may He be exalted, instructed
him to declare that to his ummah, as Allah said to him (interpretation of the
meaning)

“Say (O Muhammad blessings and peace of Allah be upon him): ‘I possess no

power of benefit or hurt to myself except as Allah wills. If I had the knowledge
of the Ghaib (unseen), I should have secured for myself an abundance of
wealth, and no evil should have touched me. I am but a warner, and a bringer
of glad tidings unto people who believe” [al-A‘raaf 7:188]

“Say (O Muhammad blessings and peace of Allah be upon him): ‘I don’t tell
you that with me are the treasures of Allah, nor (that) I know the unseen; nor I
tell you that I am an angel. I but follow what is revealed to me by inspiration”
[al-An‘aam 6:50].

The Messenger himself used to pray to Allah, may He be glorified, seeking

forgiveness and mercy for himself, and for his companions. If he had been
able to grant forgiveness to anyone or bestow mercy on him, he would not
have needed to pray to Allah, may He be glorified, for that. But all of creation
is in need of Allah, and it is Allah alone Who is Free of all wants and needs,
Worthy of all praise, as He, may He be exalted, says (interpretation of the
meaning): “O mankind! it is you who stand in need of Allah, but Allah is Rich
(Free of all wants and needs), Worthy of all praise” [Faatir 35:15]. Were it not
for the Shaytaan toying with the minds of these people they would realise that
the Messenger (blessings and peace of Allah be upon him) and others do not
possess any power to benefit or harm anyone, and they would call upon Allah
alone, with no partner or associate: “Is not He (better than your gods) Who
responds to the distressed one, when he calls Him, and Who removes the
evil, and makes you inheritors of the earth, generations after generations. Is
there any ilah (god) with Allah?” [an-Naml 27:62]. [Majmoo‘ Fataawa wa
Rasaa’il al-‘Uthaymeen 21/218-219]

The Resurrection
‫ار ًة ُأ ْخ َرى‬
َ ‫ ِم ْن َها َخ َل ْق َتن ُك ْم َوفِي َها ُنعِي ُد ُك ْم َو ِم ْن َها ُت ْخ ِر ُج ُك ْم َت‬:‫ َوالدَّ لِيل ُ َق ْولُ ُه َت َعا َلى‬، َ‫اس ِإ َذا َما ُتوا ُي ْب َع ُثون‬
ُ ‫ َوال َّن‬: When
people die, they will thereafter be resurrected and the proof is His [ta'ala]
saying: "Thereof [the earth] We created you, and into it We shall return you,
and from it We shall bring you out once [taratan] again." [Surah Taha 20:55]

ِ ‫ ﴿ َوهَّللا ُ َأ ْن َب َت ُكم ِّمنَ اَأْل ْر‬:‫ َو َق ْولُ ُه َت َعا َلى‬: And His [ta'ala] saying:
‫ض َن َبا ًنا () لم ُيعيد ُك ْم فِي َها َو ُت ْخ ِر ُج ُك ْم ِإ ْخ َراجا‬
"And Allah has brought you forth from the earth. Afterwards He will return you
into it, and then will definitely bring you forth [again on the Day of
Resurrection]." [Surah An-Nuh:17-18]

The Afterlife

‫س ُنوا‬َ ‫ي ا َّلذِينَ َأ ْح‬ َ ‫ي ا َّلذِينَ َأ‬

َ ‫س َت ُنوا ِب َما َع ِملُوا َو َي ْج ِز‬ َ ‫ ﴿ لِ َي ْج ِز‬:‫ث ُم َحاسِ ُبونَ َو َم ْج ِز ُّيونَ ِبَأ ْع َمالِ ِه ْم َوالدَّ لِيل ُ َق ْولُ ُه َت َعا َلى‬
ِ ‫َو َب ْعدَ ال َب ْع‬
‫با ْل ُح ْس َنى‬:
ِ After being resurrected, they will be held to account and recompensed
for their deeds and the proof is His [ta'ala] saying: "That He may requite those
who do evil with what they have done, and reward those who do good, with
what is best [al-husna]." an-najm:31

‫ َز َع َم ا َّلذِينَ َك َف ُروا َأن َّلن ُي ْب َع ُثوا قُلْ َب َلى َو َر ِّبي َل ُت ْب َع ُثنَّ ُث َّم َل ُت َن َّبُؤ نَّ ِب َما َع ِم ْل ُت ْم‬:‫ َوالدَّ ليل ُ َق ْولُ ُه َت َعا َلى‬، ‫َو َمنْ َك َّذ َب بالبعث َك َف َر‬
‫ َو َذلِ َك َع َلى هَّللا ِ َيسِ ي ٌر‬: One who denies the resurrection commits disbelief and the
proof is His [ta'ala) saying: "The disbelievers pretend that they will never be
resurrected [for the Account]. Say [O Muḥammad], 'Yes! By my Lord, you will
certainly be resurrected, then you will be informed of [and recompensed for]
what you did, and that is easy for Allah'." at-taghabun:7

We can categorise the signs leading to the Day of Judgment into minor signs,
followed by major signs. Just before the Day of Judgment, certain events will occur,
which I'll summarise. On the Day of Judgment itself, specific occurrences will unfold,
and I will provide a summary of those as well.

The events (e.g. Major Signs) in a rough order before Judgement Day:

1) The first stage is characterized by the appearance of the Dajjaal (the false
messiah) and his subsequent defeat by 'Eesa ibn Maryam (Jesus, peace be
upon him). During this time, Islam and its followers will prevail, and there will
be an abundance of wealth, with little desire for material possessions. Mutual
hatred and envy will disappear, and people will not be interested in
accumulating wealth, this stage of happiness after the Dajjal has been killed
will last for 7 years
2) The second stage follows the first stage. Yajuj and Ma’jooj will appear will
appear, In this stage, the numbers of believers will start to decrease and after
this massive war there will be a loss of sustenance and Allah will order the
earth to bring back its sustenance
 3) In the third stage which occurs just as the earth is being restored, Allah will
send a wind that takes the souls of the remaining believers. The only people
left will be the most evil, upon whom the Hour will come.
- The earth will now only be full of evil people and no one left on Earth will even
mention Allah, This signifies a complete absence of faith and righteousness.
4) In the fourth stage, those on whom the Hour comes when they are still alive
are described as among the most evil of mankind. Additionally, those who
take graves as places of worship are mentioned.
- These people are the most evil of people who will be like birds in their haste to
do evil and fulfill their desires, and like wild animals in their enmity and
wrongdoing towards one another. They will not acknowledge good or
denounce evil. The Shaytaan will appear to them and command them to
worship idols, despite which they will have ample provisions and a good life.
5) The Trumpet will be blown, signalling the onset of the Day of Judgment.

After The Dajjal, the descent of Prophet Isa, and the uprising of Yajuj and Majuj, the
remaining 5 Major Signs will occur. However, we are not aware of their exact order
and stages therefore they havn’t been added above. The order of the first three
major signs has been mentioned above.
● Shaykh Muhammad al-Salih al-‘Uthaymin (may Allah have mercy on him)
said: “The order of some of the major portents is known , and in the case of
others the order is not known. Among those whose order is known are the
descent of ‘Isa ibn Maryam, the emergence of Yajuj and Majuj, and the Dajjal,
for the Dajjal will be sent, then ‘Isa ibn Maryam will come down and kill him,
then Yajuj and Majuj will emerge. [Majmu’ al-Fatawa 2/137]

The remaining 5 major signs have been mentioned below and they will occur from
between the time of Yajuj and Majuj and judgement day (there are 8 overall):
1) Three landslides: One in the east, one in the west, and one in the Arabian
Peninsula
2) The appearance of the smoke.
3) The rising of the sun from its place of setting.
4) The emergence of the Beast.
5) The fire that will drive the people to their place of gathering.

Then Judgement Day will occur!

The steps on Judgment Day

1) People will rise from their graves and gather in a vast land. They will stand
there for a long time, experiencing hardship, thirst, and fear, as they await the
impending accountability.
2) Allah will bring forth a special cistern (a source of water) for the Prophet
Muhammad (peace be upon him) in the standing area. Those from his
Ummah who followed his teachings faithfully without introducing innovations
will be given a drink from this cistern. Similar cisterns will be provided for other
Prophets, and their righteous followers will also be given a drink from their
Prophets’ cisterns
3) After standing for a long time, a great intercession will occur, led by the
Prophet Muhammad (peace be upon him). He will implore Allah to expedite
the reckoning for all people. This intercession will follow appeals to previous
Prophets and will be a crucial moment in seeking mercy.
4) After, there will be an examination of each individual person’s deeds.
5) The actual reckoning will follow the examination.
6) The first reckoning includes arguments and excuses, and then the records of
deeds will be distributed. Those on the right will receive their records in the
right hand, while those on the left will receive theirs in the left hand. The
content of these records will be read.
7) After the reading of the records, there will be a further reckoning to remove
any doubts and establish proof.
8) Scales will be set up to weigh the deeds mentioned earlier.
9) Many groups will be formed and people will be grouped into categories, so the
most righteous of the world will be in one groups, another for less righteous
etc and there will be many levels of groups going to the worst of them (e.g.
Kuffar) and the Prophets will all be under one banner. So, similar individuals
will be together, and wrongdoers and disbelievers will be gathered in separate
groups.
10)People will be now walking towards the Sirat end by extension towards
hellfire, Allah will cause darkness to prevail as people approach Hell. To
navigate through the darkness, the believers will be given light to guide them
11) The Prophet Muhammad (peace be upon him) will lead the way across the
sirat (a bridge) and pray for safety. Believers will pass according to their
deeds, and forgiveness will determine their fate. Those with forgiven sins will
cross safely, those muslims and non muslims who were unfortunate will fall
into hell.
12)Afterwards, believers will gather in the area before Paradise to reconcile and
enter Paradise without any grudges.
13)People will start to enter paradise starting with the Prophet Muhammad
(PBUH) and then the poor among the Muhajirin (early Muslim emigrants) and
the poor among the Ansar (early Muslim supporters) will be the first to enter
Paradise, followed by the poor among the entire Muslim community. The rich
will enter later, as there will be an accounting process and reconciliation
among them. [Derived from Sharh at-Tahhawiyyah, page 542 by Shaykh
al Fawzan]
The Messengers

ِ ‫اس َع َلى هَّللا‬ ُ ‫ ﴿ ُر‬:‫ َوالدَّ لِيل ُ َق ْولُ ُه َت َعا َلى‬، َ‫ش ِرينَ َو ُم ْنذ ِِرين‬
ِّ ‫ساًل ُّم َب‬
ِ ‫ش ِرينَ َو ُمنذ ِِرينَ ل َي ُكونَ لِل َّن‬ ِّ ‫س ِل ُم َب‬
ُ ‫الر‬ َ ‫سل َ هَّللا ُ َجم‬
ُّ ‫ِيع‬ َ ‫َوَأ ْر‬
‫سل‬ ُّ َ‫ ُح َّج ُة َب ْعد‬: Allah sent all the Messengers as conveyors of glad tidings and
ُ ‫الر‬
warners, and the proof is His [ta'ala] saying: "Messengers as bearers of good
news as well as of warning in order that mankind should have no plea against
Allah after the Messengers." [Surah An-Nisa 4:165]

The Day of Judgment is a tough reality as we see from the previous descriptions.
Therefore, Allah, out of His mercy, sent Prophet Muhammad to alert us about the
signs, both minor and major, and what will happen on that day. The Prophet also
guided us on how to achieve the best outcome on that day and what we should
follow and this has been discussed throughout the book, therefore we should
continue to educate ourselves and apply the knowledge we have learnt so far and
will continue to learn

Belief in the messengers is one of the 6 Pillars of Iman as mentioned before so we

must believe in all of them. There were many messengers; from them were those
whom Allah named in His Book and from them were those He did not name. So it is
obligatory upon us to have imaan in all of them, from the first of them to the last of
them even if we don’t know their exact names, and even if we haven't met them
● Ibn Kathir (may Allah have mercy on him) said: “These are the names of
the prophets whose names are mentioned in the Quran: Adam, Idris, Nuh,
Hud, Salih, Ibrahim, Lut, Isma’il, Ishaq, Ya‘qub, Yusuf, Ayyub, Shu‘ayb, Musa,
Harun, Yunus, Dawud, Sulayman, Ilyas, al-Yasa‘, Zakariyya, Yahya, and ‘Isa
(blessings and peace be upon them), as well as Dhu’l-Kifl according to many
commentators, and their leader is Muhammad (blessings and peace of Allah
be upon him). [Tafsir Ibn Kathir 2/469]

‫ َوآ ِخ ُر ُه ْم ُم َح َّم ٌد‬، ‫الساَل ُم‬ ٌ ‫ َوَأ َّولُ ُه ْم ُنو‬: The first of them is Nüh [Noah], may peace be
َّ ‫ح َع َل ْي ِه‬
upon him, and the last of them is Muḥammad

‫َأ‬ ‫َأ‬ ٌ ‫ َوالدَّ لِيل ُ َع َلى َأنْ َأ َّو َل ُه ْم ُنو‬:

ٍ ‫ ﴿ ِإ َّنا ْو َح ْي َنا ِإ َل ْي َك َك َما ْو َح ْي َنا ِإ َل ٰى ُن‬:‫السال ُم َق ْولُ ُه َت َعا َلى‬
● ‫وح والتبيض مِن َب ْع ِد ِه‬ َّ ‫ح َع َل ْي ِه‬
The proof that the first of them is Nüḥ, peace be upon him, is His [ta'ala]
saying: "Verily, We have inspired you [O Muhammad] just as We
inspired Nüh [Noah] and the Prophets after him." an-nisa:163

Nuh was the first messenger (not Prophet, but a messenger, meaning the first to
convey Allah’s message). His message was about stopping the creation of images of
righteous people from the past. Before Nuh, people were Hanifs and worshipped
only Allah. However, after the righteous ones passed away, Shaytan influenced the
remaining people to make images of them. This led to worshipping these images
instead of Allah. Nuh was sent to guide them away from this practice and back to
worshipping Allah.
● And they said, “Do not forsake those objects that you worship! Do not forsake
Wadd nor Suwaa’ nor Yaghooth nor Ya’ooq nor Nasr. [71:23]
● Ibn Abbas said: “These were the names of righteous men; they made images
of them and they set them up in their sitting places, and this eventually led
them to worshipping them besides Allaah.” [Sahih Bukhari 4920]

Overall, simply making images was the first action on the face of Earth that slowly
led towards shirk. This is why making images is considered haram (forbidden) in
Islam. It imitates the wrong practices that led to shirk (associating partners with
Allah) at the time of Nuh. Even though we may think it's unlikely, Shaytan can
gradually lead people towards shirk. It can begin with praising a scholar, then
overpraising, then believing that they are exceptionally unique, then thinking they
can help you in a task, then asking them for help even if they are dead, then
eventually making an image to feel closer to them thinking this will increase the
chances of your duaa being accepted as you will now apparently be more “sincere”
as you can see them, similar to how some Hindus use idols. It's a possible slippery
slope towards shirk, and Islam focuses on prevention rather than cure. Therefore,
creating images of created beings is also haram to avoid imitating the practices of
disbelievers and to minimise the risk of being tempted toward shirk.
● The scholars of the Standing Committee for Issuing Fatwas said:
Whatever is images of animate beings such as insects and other living beings
is not permissible, even if it is drawn on a blackboard or on paper, and even if
the purpose of it is to help in teaching, because it is not essential and because
of the general meaning of the evidence concerning that. Whatever is not an
animate being, it is permissible to draw it for teaching and other purposes.
[Fataawa al-Lajnah al-Daa’imah, 1/685]
● Sa’eed ibn Abi’l-Hasan said: A man came to Ibn ‘Abbaas and said: I am a
man who makes these images; advise me about that. He said to him: I heard
the Messenger of Allaah (blessings and peace of Allah be upon him) say:
“Every image maker will be in Hell, and for every image that he made, a soul
will be created which will punish him in Hell.” Ibn ‘Abbaas said: If you must do
that, then make (images of) trees and inanimate things. [Sahih Bukhari
2225]
● And it was narrated that ‘Abd-Allaah ibn Mas’ood (may Allah be pleased with
him) said: I heard the Prophet (blessings and peace of Allah be upon him)
say: “The people who will be most severely punished on the Day of
Resurrection will be the image-makers.” [Sahih Bukhari 5950]

Taghoot
Taghoot: The word refers to everyhing that has been arrogated to a lofty position that
is only befitting for Allaah and is only unique to him and then decide to worship this
person or thing something other than Allah instead of Him, either by forcing others to
worship him or by accepting their willing worship. The one that is thus worshipped
may be a human being, or a shaytaan (devil), or an idol, or a statue, or some other
being.

● Ibn Jareer al-Tabari said: (The word “Taghoot”) refers to everyone who
arrogates to himself (or something else) a position that is befitting only for
Allaah, and so is worshipped instead of Him, either by forcing others to
worship him or by accepting their willing worship. The one that is thus
worshipped may be a human being, or a shaytaan (devil), or an idol, or a
statue, or some other being. [Ibn Jareer al-Tabari in his Tafseer 3/21]
ْ ‫اع ُبدُوا هَّللا َ َو‬
َّ ‫اج َت ِن ُبوا‬
● ‫الطا ُغوت‬ ُ ‫ ﴿ َو َل َقدْ َب َع ْث َنا فِي ُكل ِّ ُأ َّم ٍة َّر‬:‫ َوالدَّ لِيل ُ َق ْولُ ُه َت َعا َلى‬: The proof is
ْ ‫سواًل َأ ِن‬
His [ta'ala] saying: "And verily, We have sent among every ummah
[community, nation] a messenger [proclaiming], 'Worship Allah [alone],
and keep away from taghüt [i.e., all false deities]." [Surah An-Nahl 16:36]

ِ ‫ت َواِإل ْي َمانَ ِباهَّلل‬ َّ ‫ِيع ال ِع َبا ِد ال ُك ْف َر ِب‬

ِ ‫الطا ُغو‬ َ ‫ َوا ْف َت َر‬: Allah enjoined upon all His slaves to
ِ ‫ض هللا َع َلى َجم‬
have kufr [disbelief] in the taghut and have iman in Allah.

● ‫وع َأ ْو ُم َطاع‬ ‫َأ‬ َّ ( :‫ َقال َ ا ْبنُ ال َق ِّي ِم َر ِح َم ُه هَّللا ُ َت َعا َلى‬: Ibn
َ ‫الطا ُغوتُ َما َت َج َاو َز به‬
ٍ ‫الع ْب ُد َحدَّ هُ مِنْ َم ْع ُبو ٍد ْو َم َّت ُب‬
al-Qayyim, may Allah have mercy upon him, said: The taghut is anything
or anyone whose limit is exceeded by a person whether worshipped,
followed or obeyed.
● “So whoever rejects At-taaghoot (everything which is worshipped besides
Allaah such as a saint in a grave) and believes truly in Allaah, then he has
grasped the firmest handhold that will not break. And Allaah is All Hearing, All
Knowing. Allaah is the Guardian Lord of those who truly believe; He brings
them out from darkness into light. And those who disbelieve, then their
supporters are at-taaghoot; they take them out from the light into darkness.
They are the inhabitants of the Fire; they will remain in it forever” [Surah
Baqarah 2:256-7]

Ibn Al-Qayyim extends the definition of Taghoot beyond mere objects of worship. He
says the word also encompasses anything that is elevated to a position of authority
and is followed, with the belief that it can independently convey objective truths not
found in the teachings of the prophets or Allah.

In the context of Islamic guidance, the Messenger (peace be upon him) holds a
unique and central position. He is the ultimate example to follow, and his teachings
are the source of authentic knowledge. This means that the Messenger (peace be
upon him) is the sole entity who deserves complete obedience and devotion.
However, when it comes to scholars and callers to Islam, their authority is
recognized when they align with the path and teachings of the Messenger (peace be
upon him). Those who genuinely follow the Messenger (peace be upon him) are
worth emulating. They convey his message and his way of life to others.
On the contrary, if they deviate from the path laid out by the Messenger (peace be
upon him), their guidance is not to be followed. An example of this deviation can be
seen in some Sufi paths, where followers may claim that they can bypass the need
to follow the Messenger (peace be upon him) directly and obtain knowledge directly
from Allah. This contradicts the established practice of the Messenger (peace be
upon him) who received guidance through intermediary revelation. Thus, following
such a path that deviates from the Messenger's teachings is not permissible in Islam.

Therefore a Taghoot is also encompasses not just objects of worship but also entities
such as scholars that are followed with the belief that they can independently deliver
objective truths, even if these statements not conveyed through the narrations of the
Prophets or through the commands of Allah (Such as Sufis who say they receive
new knowledge from their “Murshid”)

‫ َو َم ِن‬، ‫اس ِإ َلى عِ َبادَ ِت ِه‬

َ ‫ َو َمنْ دَ َعا ال َّن‬، ‫اض‬ ِ ‫ َو َمنْ ُع ِبدَ َوه َُو َر‬، ُ‫ إبليس َل َع َن ُه هللا‬:‫س ٌة‬ ُ ‫ َو ُرُؤ و‬، ٌ‫ثيرة‬
َ ‫س ُه ْم َخ ْم‬ َ ‫اع ْيتُ َك‬ َّ ‫َو‬
َ ‫الط َو‬
‫هَّللا‬ ‫َأ‬
ُ َ ‫ َو َمنْ َح َك َم ِب َغ ْي ِر َما ْن َزل‬، ‫ب‬ َ ‫ش ْيًئ ا مِنْ عِ ْل ٍم‬
ِ ‫الغي‬ َ ‫ادَّ َعى‬: The tawaghit are many and their heads
are five: Iblis, may Allah curse him; one who is worshipped and pleased [at
that]; one who calls the people to worship himself; one who claims to have
some knowledge of the unseen; and one who rules by other than what Allah
has revealed.

The author finally summarises the characteristics of a Taghut:

1) One who is worshipped and pleased with it (e.g. Iblees, Firaun etc)
2) The one who encourages being worshipped
3) The one who claims to have knowledge of the unseen (‘Ilm al Ghayb) that is
unique to Allah (e.g. what sorcerers, astrologers, sufis etc do)
4) The one who rules by other than what Allah has revealed and encourages
and approves of it (e.g. the Kuffar, Liberals etc)
Entering Islam

‫هلل َف َق ِد‬
ِ ‫ت َو ُيْؤ مِن با‬ ِ ‫الطا ُغو‬َّ ‫ش ُد مِنَ ا ْل َغ ِّي َف َمن َي ْكفُ ْر ِب‬ ُّ َ‫ين َقد َّت َب َّين‬
ْ ‫الر‬ ِ ِّ‫ ﴿ اَل ِإ ْك َرا َه فِي الد‬:‫َوالدَّ لِيل ُ َق ْولُ ُه َت َعا َلى‬
‫س َك ِبا ْل ُع ْر َو ِة ا ْل ُو ْث َقى ) َوه ََذا َم ْع َنى اَل ِإ َل َه إال هللا‬
َ ‫اس َت ْم‬
ْ : The proof is His [ta'ala] saying: "There
is no compulsion in the religion. Verily, the right path has become distinct from
the wrong path. Whoever disbelieves in taghut and believes in Allah, then he
has grasped the most trustworthy handhold." [Surah Al-Baqarah 2:256]

No one should be compelled to embrace Islam against their own volition, as

accepting Islam should be a result of conviction and sincere belief in one's heart.
Forcing someone into Islam is impractical because the hearts are under the sole
control of Allah, the Most High, and we cannot dictate matters of the heart. We do
not have authority over people's hearts; only Allah possesses that authority and can
influence them. However, it is our duty to invite and encourage people to embrace
Islam.

ُ ‫ َوه ََذا َم ْع َنى اَل ِإ َل َه ِإاَّل هَّللا‬: This is the meaning of none has the right to be worshipped
but Allah

Salah and Jihad

َّ ُ‫ َو َع ُمو ُده‬، ‫س اَأل ْم ِر اِإل ْسال ُم‬

َ ُ‫ َوذ ِْر َوةُ َو َذ ْر َوة‬، ُ‫الصالة‬
َ ‫س َنا ِم ِه ال ِج َها ُد فِي‬
‫سبيل هللا‬ ُ ‫ (( َرْأ‬:‫) وفي الحديث‬: In a hadith
it is stated: "The head of the matter is Islām, its pillar is the prayer and its
uppermost part is jihad in the cause of Allah."

Salah

The main pillar of Islam is Salah, if you abandon this you have left Islam, this is the
general rule and the most likely to be true as shown by the evidences althoughmany
companions and scholars have held a stricter view stating that leaving off 1 Salah
deliberately makes you kaafir, but the 1st is more likely to be true

● Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him). He was asked
about a person who prays sometimes and does not pray at other times. Is he
a kaafir? He replied: It seems to me that he is not a kaafir unless he does not
pray at all. As for one who prays sometimes, he is not a kaafir because the
Messenger (peace and blessings of Allaah be upon him) said: “Between a
man and kufr and shirk there stands his giving up prayer.” He did not say
“giving up a prayer” (tarku salaatin) rather he said “giving up [the] prayer” (tark
al-salaah). This implies not praying altogether. Similarly he said: “The
covenant that distinguishes between us and them is prayer; whoever does not
pray is a kaafir.” Based on that we say: The one who prays sometimes and
 does not pray sometimes is not a kaafir. [Majmoo’ Fataawa Ibn ‘Uthaymeen
12/55]
● Imaam Ahmad said: The one who does not pray because of laziness is a
kaafir. This is the more correct view and is that indicated by the evidence of
the Book of Allaah and the Sunnah of His Messenger, and by the words of the
Salaf and the proper understanding. [Al-Sharh al-Mumti’ ‘ala Zaad
al-Mustanqi’, 2/26]
● Jabir reported: The Prophet, peace and blessings be upon him, said, “Verily,
between a man and idolatry and unbelief is abandoning the prayer.” [Ṣaḥīḥ
Muslim 82]
● Buraydah reported: The Messenger of Allah, peace and blessings be upon
him, said, “The covenant between us and them is the prayer, so whoever
abandons it has committed unbelief (Kufr)” [Sunan al-Tirmidhī 2621]

Jihad

Ibn al-Qayyim stated that Jihaad is of four stages:

1) jihaad al-nafs (striving against the self)

2) jihaad al-shayaateen (striving against the shayaateen or devils)
3) jihaad al-kuffaar (striving against the disbelievers)
4) jihaad al-munaafiqeen (striving against the hypocrites)

Jihad al Nafs

The concept of Jihad al-nafs (struggle against one's self) encompasses four
essential aspects:
1) The endeavor to acquire knowledge of the teachings of Islam, which are
indispensable for attaining success and happiness in both this world and the
Hereafter. Without this knowledge, one risks a life of hardship and misery.
2) The effort to implement and act upon the knowledge one has acquired. Mere
theoretical knowledge, without practical application, yields no real benefits.
3) The commitment to invite others to Islam, to share knowledge with those who
are unaware. Concealing the guidance and teachings that Allah has revealed
is not acceptable and does not exempt one from divine consequences.
4) The patience and perseverance required when facing difficulties in the path of
calling people to Allah, including enduring insults and challenges, all for the
sake of Allah.

When an individual successfully fulfills these four levels of Jihad al-nafs, they attain
the status of a "rabbaani" – a knowledgeable person of religion who not only
practices what they know but also imparts this knowledge to others. The early
generations (salaf) unanimously agreed that a scholar cannot be recognized as a
"rabbaani" unless they possess knowledge, act upon it, and share it with others.
Such individuals will be held in high regard in the realm of the Hereafter.
[Summarised view of Ibn al Qayyim’s categorisation from Zaad al-Ma’aad
3/159]

Jihaad al-Shayaateen

Jihad against the Shaytaan is of two types:

1 – Warding off the doubts that he stirs up to undermine faith (followed by certainty of
faith in Islam)

2 – Striving against him to ward off the corrupt desires that he provokes. (followed by
patience)

Jihaad al-kuffaar and Jihaad al-munaafiqeen

Jihad against the kaafirs and hypocrites is of four kinds:

1) With the heart

2) With the tongue
3) With one’s wealth
4) With oneself’s physical body

And if jihaad is absent then the strength of Islaam will be absent and it will be an
Islaam which is in a condition of weakness and the Muslims will be in a weak state.
So there will be no strength for Islaam and the Muslims except through jihaad in
Allaah’s cause, He the Mighty and Majestic. So it is a sign of strength and its
absence is a sign of weakness.

This is the manner in which the Messenger sallallaahu‘alaihiwasallam likened these

three affairs with regards to the Religion: a head, a main support and a highest part,
just as a camel which has a hump, this shows that it is strong. And if it has no hump,
then this shows that it is emaciated and weak.
The End

And with this, the explanation of the blessed book, the Three Fundamental
Principles, is ended

‫س َّل َم‬ َ ‫ َو‬، ‫ َوهللاُ َأ ْع َل ُم‬:

َ ‫ َوآله َو‬، ‫ص َّلى هللاُ َع َلى ُم َح َّم ٍد‬
َ ‫ص ْح ِب ِه َو‬
And Allah knows best and may He praise and send
peace upon Muḥammad, his family and his
companions.