Distinguishing
Signs of the Sunnah
[Land-marks
along the Road]
Concerning
the Creed of The Victorious, Saved Group
al-‘Allaamah Haafidh Ibn Ahmad Ibn Alee al-Hakami
(Rahimahu-llah)
1342 – 1377 AH
Importance
of this Subject 2
Definitions: ‘Sunnah’ 4
‘I’tiqaad’ 5
‘al-Firqah
an-Naajiyah’ 6
‘at-Taa’ifah
al-Mansoorah’ 7
Biography of the Author – (Rahimahu-llah) 8
The Questions 12
Supplement 53
The
importance of Knowledge, and the status of the Scholars 54
Some
of the Names By which the People of Haqq (Truth) are Known 55
The
Madhhab of Ahlu-s-Sunnah wa-l-Jamaa’ah Concerning al-Emaan 56
The
Conditions of Laa ilaaha ill Allah
57
Two
Divisions of Shirk
60
Tawheed
& Its Categories 61
Deviations
in Tawheed as-Asmaa’ was-Sifaat 63
Comprehensive
Definition of al-‘Ibaadah 64
An-Naseehah (Advice) for the
Student 65
Importance
of the Subject of ‘Aqeedah
Whoever
reflects upon the text of the Noble Qur’an will find that it makes clear and
repeats again and again the matter of al-‘Aqeedah (Creed). The Qur’anic text invites and calls to
al-‘Aqeedah al-Islamiyyah (Islamic Creed) and warns against what opposes it.
This
is found in many verses of the Qur’an, using various ways and different manners
of explanation. In one place it makes
clear that this creed is the greatest goal [sought by the believer], and the
very reason for the existence of the creation.
In
another place it clarifies the fact that the divine scriptures were revealed,
and the Messengers were sent and missioned, to fulfill or realize this
‘Aqeedah. In yet another place, it
explains the severe threat (of punishment) for whoever opposes the correct
‘Aqeedah’ (beliefs) and follows that which contradicts it….
Allah,
the Most High, said:
“I
have not created the jinn and men except to worship Me” [adh-Dhaariyaat
51:56]
Allah,
the Most High, said:
“Indeed,
We have sent among every Ummah (community) a Messenger (proclaiming): ‘Worship Allah (Alone) and avoid the Taaghoot
(false deities)… [an-Nahl
Such
verses as these are many in the Qur’an.
Indeed, the whole of the Qur’an, from the beginning to the end, contains
the confirmation of this Creed.
It
is either information about Allah, the Mighty, the Majestic; that which He
should be described with, and that which He must not be described with – and
this is at-Tawheed al-Ilmee al-Khabaree al-I’tiqaadee (Tawheed related
to the knowledge and information that creed is based upon). [This is what is
often referred to as Tawheed ar-Ruboobiyyah (Lordship) and Tawheed
al-Asmaa’ was-Sifaat (the Names and Characteristics of Allah)].
Otherwise,
it is calling to worship Allah, alone, without any partners, and leaving
whatever is worshipped besides Him. And
this is at-Tawheed at-Talabee al-Iraadee (Tawheed related to what is
required of the people, i.e. the worship of Allah). [This is what is often
referred to as Tawheed al-Uboodiyyah].
Otherwise,
it is commands and prohibitions and the requirement of obedience to Allah; and
this is part of the rights and obligations of Tawheed and that which completes
and perfects it.
The
Qur’an also deals with information about the honor which Allah will bestow upon
the People of Tawheed: the help and aid that He gives to the People of Tawheed
in this world, and what He will honor them with in the Here-after. And this is the reward of establishing His
Tawheed.
Likewise,
the Qur’an deals with information about the People of Shirk, how Allah dealt
with them in this world – making an example of them, and what He will do to
them in the end in terms of punishment.
And this is the recompense for whoever goes outside the bounds of what
is legislated concerning His Tawheed.
Consequently,
the whole of the Qur’an is dealing with Tawheed, its requirements and reward,
the matter of Shirk, its people and their ‘reward’.
[Quoted
from the book: ‘Shaykh Abdur-Rahman ibn Sa’dee and his Efforts Concerning the
Clarification of al-‘Aqeedah’, by Shaykh
Abdur-Razzaq ibn Abdul-Muhsin al-‘Abbaad, pgs. 73-74].
Other points
showing the Importance of al-‘Aqeedah
·
The Prophet focused upon it -
to the exclusion of other matters - for 13 years before the Hijrah
(migration from Makkah to Madeenah).
·
Al-‘Aqeedah
(Creed) is considered as al-Usool (the Fundamentals/Foundation) of the Deen,
while al-Fiqh (Jurisprudence) is considered as al-Furoo’ (the
Branches/Secondary Matters).
·
Imaam Abu Haneefah (Rahima-hu
Allah), the great scholar of Fiqh (Jurisprudence), entitled is small essay
dealing with al-‘Aqeedah: ‘al-Fiqh al-Akbar ’ (‘The Greatest Fiqh’).
Definition of Sunnah
The original meaning of
‘Sunnah’ is at-Tareeqah
(the Way) and as-Seerah (the Life). However, if it is applied in the Shar’ (Divine Legislation), then what is intended
by it is that which the Prophet has
(a) Amara bi-hi (commanded) and
(b) Nahaa an-hu (prohibited)
and
(c)
Nadaba ilai-hi (encouraged),
(d) whether by Qawl (speech) or Fi’l (action),
(e) not including that which is from the pronounced text (i.e. the actual
verses) of al-Kitaab al-‘Azeez (Qur’an).
For this reason it is said, concerning the evidences of the Divine
Legislation: ‘al-Kitaab was-Sunnah’ – meaning, ‘al-Qur’an and al-Hadeeth ’.
[Taken from the book: ‘An-Nihaayah fee Ghareeb
al-Hadeeth wal-Athar ‘ – by al-Imaam Ibn al-Atheer 2/409]
From this definition, we can derive three (3) meanings
for the word ‘Sunnah’ :
Other meanings applied to the word ‘Sunnah’ according to the Islamic Scholars:
Linguistically, the word I’tiqaad is
on the Arabic linguistic pattern of Ifti’aal from the word ‘Aqd, which means
ar-Rabt (tying, binding) and ash-Shadd (tightening).
Technically, it is Hukmu
adh-Dhihni al-Jaazimu (that which the mind has determined with
certainty). If someone says: ‘I’taqadtu Kadhaa’ , he means: I am certain
about it in my heart. Hence, it
is that which the mind/heart is sure about.
If that matter
[which one’s mind/heart is certain about] is in accord with reality, then it is
Saheeh (correct), while if it contradicts reality, then it is Faasid
(false). Hence, our belief that Allah is Ilaahun Waahidun
(the One God that deserves to be worshipped) is Saheeh (correct), while
the belief of the Christians that Allah is three (3) [Trinity] is Baatil
(false), since it contradicts reality.
The way in which
this meaning is connected to the linguistic meaning is obvious, since that
matter - about which he has made a determination in his heart – is as
though he has tied his heart to
it and tightened it in such a way
that he can not free himself from it.
[Taken the Noble Shaykh Muhammad ibn Saalih al-Uthaimeen’s Explanation of al-‘Aqeedah al-Waasitiyyah,
vol. 1, pg. 50]
This is similar
to the definition of ‘Aqeedah.
Linguistically, the word ‘aqeedah
means: ‘to knot, bind, fasten tightly, fortify, consolidate and
cement.’
Technically, it means: ‘a firm, unwavering belief or conviction - which is not open to
any doubt - in the mind and heart of the
one who holds this conviction.’
1)
Allah, the Most High, and what is due to Him of
the Tawheed in one’s belief, worship and obedience to Him,
2)
His Angels,
3)
His Scriptures,
4)
His Messengers,
5)
The Last Day,
6)
The Divine Decree (Qadr and Qadaa’):
accepting its good and its evil.
Additionally, one must belief in whatever is confirmed from the remaining matters of the Unseen and reports concerning the previous nations and future events.
The
Noble Shaykh Muhammad Ibn Saalih al-Uthaimeen (Rahima-hu Allah) said:
Al-Firqah
an-Naajiyah is
the sect/group which adheres to that which the Prophet was upon in al-‘Aqeedah
(creed, beliefs), al-‘Ibaadah (worship), al-Akhlaaq (character)
and al-Mu’aamalah (business and social dealings with others).
Shortcomings
in these matters does not [necessarily] exclude someone from being of the
‘Saved Sect’. However, everyone will
reach the degree which is based upon his works.
Note
that shortcomings/defects in the sphere of at-Tawheed could perhaps exclude
someone from being of the ‘Saved Sect’.
For example defects in one’s Ikhlaas (doing something for the
sake of Allah alone) [could take someone outside of the realm of the ‘Saved
Sect’]. Similar is the case of one who
falls into bid’ah (innovation), if the person engages in an innovation [Bid’ah
Mukaffirah (a type of innovation which entails disbelief)] which excludes
him from being among the ‘Saved Sect’.
The
mention of al-Firqah an-Naajiyah came – with its description – in the Hadeeth
which is authenticated from the Prophet: That the Jews divided into seventy-one
(71) sects and the Christians divided into seventy-two (72) sects , and the Ummah (nation) of
Muhammad [Ummah al-Ijaabah] will be divided into seventy-three (73) sects – and
all of them would be in the Fire, except one (sect). When he was asked who they were, he
said: ‘They are those who are upon that
which I and my companions are upon today.’
In another narration, he said:
[The saved group is] al-Jamaa’ah (i.e. those who unite together upon the Truth
and do not divide themselves over it).
[Reported
by Abu Daawood, at-Tirmidhee, Ibn Maajah, Ibn Hibban, al-Haakim, Ahmad…and it
is authentic. See: Silsilah
al-Ahaadeeth as-Saheehah, vol. 1, pg. 402-414, Shaykh al-Albaanee]
The
words: ‘…all of them would be in the Fire, except one (sect)…’
do not necessitate that they remain in the Fire eternally (al-Khulood). Rather, the meaning is that their actions are
such that justify them being admitted into the Fire (ad-Dukhool).
The
words: ‘They are those who are upon that which I and my companions are
upon today’ indicate that
they are holding fast to the pure Islam which is absolutely free from any
blemish or foreign influence.
[Quoted from: Majmoo’ Fataawa al-‘Aqeedah, Shaykh
al-‘Uthaimeen, 1/38, 39 & Sharh al-‘Aqeedah al-Waasitiyyah,
al-‘Uthaimeen, 2/370-371]
At-Taa’ifah
al-Mansoorah (the Victorious Group)
The
Noble Shaykh Muhammad Ibn Saalih al-Uthaimeen (Rahima-hu Allah) said:
At-Taa’ifah
al-Mansoorah – they are Ahlus-Sunnah
wal-Jamaa’ah (those who adhere to
the Prophet’s Way and Unite upon the truth).
They are those about whom the Prophet said: “A Taa’ifah
(Group) from my Ummah will remain upon
the Truth – Mansoorah (Victorious, by the support of Allah); they will not be harmed by those who
abandon them, nor by those who oppose them, until the command of Allah comes.” In another narration: “…until the Hour (of
Judgement) comes.” [al-Bukhaaree,
Muslim, Abu Daawood, at-Tirmidhee…See: Silsilah al-Ahaadeeth as-Saheehah,
4/597-604, Al-Albaanee]
The meaning of the
words: “…until the Hour (of Judgement)
comes,” is until the actual Judgement is near. The only reason why we have explained it in
this way is in order to reconcile between this Hadeeth and the Hadeeth:
“…Verily, from the most evil of humanity are those whom the Hour (of
Judgement) will overtake while they are still living.” Indeed, the Ahlus-Sunnah wal-Jamaa’ah are the
best of the creation, after the Prophet.
Hence, it is not possible for the Hour (of Judgement) to overtake them
[while they are still living].
The words: ‘…And
they are at-Taa’ifah al-Mansoorah’ mean that the Ahlus-Sunnah
wal-Jamaa’ah - they are the “Victorious Group” which Allah, the Mighty the
Majestic will support and give victory to.
This is because they are included in His, the Most High’s, saying: “Verily,
We will indeed make victorious Our Messengers and those who believe
in this world’s life and on the Day when the witnesses will stand forth (i.e.
the Day of Resurrection).” [Ghaafir
40:51] Hence, they are supported and
victorious [in this world] as well as the fact that the final end will be for
them (in the next life)….
Also, [know] that an-Nasr
(the Victory) is not the victory of an individual by himself. Rather, the real victory is that Allah, the
Most High, supports the Truth that you call to.
Even if a person is afflicted with humiliation in this world, this does
not negate the (promised) victory. Indeed, the Prophet was persecuted greatly. However, in the end he was given victory over
those who persecuted him, and he entered Makkah victorious, strengthened and
triumphant, after going out in fear…
The words: ‘A Taa’ifah
(Group) from my Ummah will remain upon
the Truth…’
This group is not limited to a certain number,
place and time. It is possible that it
be supported in some matter of the Deen in one place, while in another place
another group [from the people of Truth] will be supported. Hence, collectively through these two groups
the Deen will remain victorious, triumphant.
[Quoted from Majmoo’ Fataawa al-‘Aqeedah, Shaykh al-‘Uthaimeen,
4/314, & Sharh al-‘Aqeedah al-Waasitiyyah, al-‘Uthaimeen, 2/377-380]
Biography of the Author – (Rahimahu-llah)
His is
ash-Shaykh al-‘Allaamah – Haafidh ibn Ahmad ibn Alee ibn Ahmad ibn Alee al-Hakami – one of the noble scholars from
Saudi Arabia, from the southern province, the city of ‘Tihaamah’. The name
‘al-Hakami’ indicates his relationship to ‘al-Hakam ibn Sa’d’.
He was
born on the 24th night of the blessed month of Ramadan, in the year 1342 AH
[i.e. after the Hijrah
of the Prophet], [1924 CE] in the village of ‘as-Salaam’
which is under the jurisdiction of the city of ‘al-Madhaayaa’, south-east of
the city of ‘Jaazaan’.
Then, he moved with his father to the village of ‘al-Jaadhi’ – which is
under the jurisdiction of the city of ‘Saamitah’.
Early Upringing
He was
brought up – and good and righteous upbringing - in the shelter of his two
parents. He was raised upon the virtues
of modesty, purity and good character.
Before he reached the age of puberty, he was grazing his parents sheep,
which was the most important wealth they possessed at that time – in accordance
with the customs of the society at that time.
Early Studies
When he
reached the age of seven (7), he father admitted him to a
school for learning al-Qur’an al-Kareem - where he received his primary
education along with his eldest brother Muhammad - in the village of
al-Jaadhi’. His intelligence, quick
memory and understanding were amazing.
Afterwards,
he continued learning to read the Qur’an with his brother until he completed
the reading of the Qur’an “qiraa’ah mujawwadah ” [in accordance with
established rules of pronunciation and intonation], followed by his completion
of the memorization of the Qur’an at around the age of twelve (12).
This
was followed by busying himself with the improvement of handwriting, reading
books of al-Fiqh (Jurisprudence), al-Faraa’id (Inheritance),
al-Hadeeth (Narrations from the Prophet) at-Tafseer (Explanation of
the Qur’an) and at-Tawheed
(Creed, related to the Uniqueness of Allah, the Most High) – by both
reading and memorization.
The Arrival of His Teacher
In the
beginning of the year 1358 AH
the Shaykh and reformer Abdullah
ibn Muhammad ibn Hamad al-Qar’aawee came to Tihaamah after hearing about the ignorance
and innovation present there. As a result
of this Haafidh al-Hakami was able to benefit from the lectures of this great
scholar.
After
the death of his father [and mother] in the year 1360 AH,
Shaykh Haafidh devoted himself to studying and the acqusition of
knowledge. He went to his Shaykh
Abdullah ibn Muhammad ibn Hamad al-Qar’aawee, staying with him full-time,
reading to him and benefiting from him.
He
continued for some time seeking knowledge from his noble Shaykh, acquiring
knowledge and collecting valuable and rare books, digesting them through
reading and understanding. Consequently,
he excelled in his studies and the fruits of his efforts were manifest. He gave great attention to the books of the
scholars of Sunnah, and especially benefited from the writing of Shaykh
al-Islam Ibn Taymiyyah and his student Ibn al-Qayyim.
Shaykh
Haafidh al-Hakami – Rahima-hu-llah – had a deep understanding and and was swift
in memorization of whenever he read. His
older classmates used to check with him concerning every matter which they did
not understand.
He was
– as his Shaykh described him – ‘[In this region] he had no
equal - in seeking knowledge, authoring
books, teaching and administrative skills in such a short period of time.’ In light of his excellence, his Shaykh gave
him his daughter in marriage, and she gave birth to righteous children who were
students of knowledge. One of his four
sons – Dr. Ahmad ibn Haafidh al-Hakami – is presently an assistant professor at
the Islamic University of Imam Muhammad ibn Sa’ood in Riyaadh. The others are
Abdullah, Muhammad and Abdur-Rahmaan.
The Beginning of his
Scholastic Writings
When he
reached the age of nineteen (19) he was requested by his
Shaykh – as a means of testing the extent to which he has benefited from his
reading and research - to author a book on the subject of Tawheed Allah
– consisting of the ‘Aqeedah as-Salaf
as-Saalih (the Creed of the Righteous Predecessors), in the form of poetry,
so as to make it easy for the students to memorize it. Consequently, he authored his work of poetry
entitled “Sullam al-Wusool ilaa ‘Ilm
al-Usool” – which was
completed in the year 1362 AH. This work of poetry was well received by his
Shaykh as well as the scholars of his era.
This
was followed by other works in al-Fiqh (Jurisprudence), Usool al-Fiqh
(Fundamentals of Jurisprudence), at-Tawheed (Creed, related to the
Uniqueness of Allah, the Most High), as-Seerah an-Nabaweeyah (Biography
of the Prophet), Mustalah al-Hadeeth (Technical Terms and
Classifications of Hadeeth), al-Faraa’id (Inheritance), and many other
fields – in the form of poetry and prose.
Some of the Author’s other
Works
Tawheed:
** “Sullam
al-Wusool ila ‘Ilm al-Usool…” [Poetry, Completed 1362 AH, 16 pages]
** “Ma’aarij
al-Qubool bi-Sharh Sullam al-Wusool…” [Completed 1366, Two volumns, more
than 1,100 pages]
** “A’laam
As-Sunnah al-Manshoorah, Li-I’tiqaad at-Taa’ifah an-Naajiyah al-Mansoorah
“ [Completed 1365 AH, 67 pages]
Mustalah
al-Hadeeth:
** “Daleel
Arbaab al-Falaah, Li-Tahqeeq Fan al-Istilaah ” [Published 1374 AH, 174
pages]
** “al-Lu’lu
al-Maknoon, Fee Ahwaal al-Asaaneed wal-Mutoon” [Poetry, Completed 1366 AH,
18 pages]
Fiqh:
** “as-Subul
as-Saweeyah, Li-Fiqh as-Sunan al-Marweeyah ” [Poetry, 134 pages]
Usool
al-Fiqh:
“Waseelah
al-Husool, ila Muhimmaat al-Usool” [640 verses of Poetry, Completed 1373
AH, 35 pages]
al-Faraa’id:
** “an-Noor
al-Faa’id, Min Shams al-Wahyee, Fee ‘Ilm al-Faraa’id” [Completed 1365 AH,
64 pages]
at-Taareekh
& as-Seerah an-Nabaweeyah:
**”Nail as-Sool min Taareekh al-Umam wa
Seerah ar-Rasool” [950 plus verses of Poetry, 52 pages]
There
are many other works both published and un-published.
His Career/Appointments
In the
year 1363 AH [at the age of twenty-one (21)] his Shaykh
appointed him as the director of the Madrasah Salafiyyah of ‘Saamitah’ - as well as the supervisor of all the
schools in the surounding villages.
In the
year 1373 AH [at the age of thirty-one (31)] the Ministry of
Education of Saudi Arabia opened an High School in ‘Jaazaan’ and appointed
Shaykh Haafidh as its first director.
Later,
in the year 1374 AH an institute of religious
knowledge (Ma’had ‘Ilmee) - under the jurisdiction of the ‘General
Administration of Colleges and Religious Institues’ – was opened in the city of
‘Saamitah’, and Shaykh Haafidh al-Hakami was appointed as its director, a task
which he performed with excellence.
His Personality &
Character
Shaykh
al-Hakami was an example to be followed by every student of knowledge who wants
to achieve and acquire beneficial knowledge.
Likewise, he was an example for every unpretentious, noble scholar who
loves/desires every good and benefit for his students and associates.
He
–Rahima-hu-llah – possessed a great degree of al-Wara’ (Fear of Allah), al-Karam
(Generosity), al-‘Iffah (Virtuousness, Modesty) and at-Taqwa (Piety). He was strong of faith, stern in adhering (to
the Deen) and open with the Truth. He
used to enjoin the good and do it himself, and forbid the evil and stay far
removed from it. He had no concern about the criticism of
those who criticize when it envolved (fulfilling the rights of) Allah.
His
sittings were always filled with lecturing, al-Mudhaakarah (Reviewing
what has been learned) and acquiring knowledge. He was accompanied by his
students at home, in the masjid and at school.
His speech was never boring nor were his companions ever weary or
tired. Most of his time was spent in
reciting the Qur’an or reading scholarly books, in addition to teaching,
writing and reviewing the acquired knowledge.
He was
cheerful and high-spirited, enjoyed sports as well as playing and joking with
his friends, students and visitors; this
being one of the causes of the hearts of the people being drawn to him and
hence benefiting from him.
His Death
Shaykh
Haafidh al-Hakami remained the director of the Religious Institute in ‘Saamitah’
until he performed the Hajj (Pilgrimage) in the year 1377 AH. After completing the rites
of Hajj he ‘answered the call of His Lord’
on Saturday the 18th of Dhul-Hijjah,
1377 AH (1958 CE) in the city of Makkah al-Mukarramah. This was immediately after a sickness which
befell him while he was at the height of his youth, his age at that time being
thirty-five (35) years and nearly three (3) months.
His
death – rahima-hu-llah - had a severe effect upon his Shaykh, his family, his
friends, students and those who loved him.
Indeed, they had lost a man - who was a model for other men – and
a noble scholar - the likes of
which the area had never seen. Many of
his students and friends eulogized him in words of beautiful poetry.
He was
buried in Makkah. May Allah, the Most
High, have mercy upon him, benefit others through his knowledge and admit him
into the spaciousness of His Jannah!
Questions:
1.
Discuss
briefly the importance of the subject of
al-‘Aqeedah’.
2.
Define
as-Sunnah
3.
Define
al-I’tiqaad.
4.
Explain
the terms:
5.
Mention
the author’s name & the era in which he lived (date of birth/death).
6.
Mention
something about the author’s early upbringing and studies.
7.
Mention
the name of the author’s Shaykh & his relationship to him.
8.
Discuss
the author’s personality, character and death.
9.
List
three (3) of the author’s most important books.
Question
No. 1
What
is the first thing which is obligatory upon ‘al-‘Ibaad’ (servants of
Allah)?
Question
No. 2
What
is the matter (purpose) for which Allah created the creatures?
Question No. 3
What is the
meaning of “al-‘Abd” (Slave/Servant)?
Question No. 4
What is “al-Ibaadah” (worship)?
Question No. 5
When is an
action considered as “Ibaadah” (worship)?
Question No. 6
What is the
sign/indication of the servants’ “Mahabbah” (love) for his Lord, the
Mighty, the Majestic?
Question No. 7
What are the
means through which the servant knows what Allah loves and is pleased with?
Question No. 8
How many
conditions are there (for the acceptability) of
“al-‘Ibaadah ”?
Question No. 9
What is meant by
“Sidq al-‘Azeemah” (sincerity of determination)?
Question No. 10
What is the
meaning of “Ikhlaas an-Niyyah” (Purity of Intentions)?
Question No. 11
What is the Shar’u (Divine Revealed Way)
that Allah, the Most High, has commanded that one not worship except by it?
Question No. 12
How many are the
Maraatib (levels) of the Islamic Deen (Way of Life)?
Question No. 13
What is the
meaning of “al-Islaam”?
Question No. 14
What is the
proof that the expression “Islam” includes the whole of the Deen when it
is used in the general sense (Mutlaq)?
Question No. 15
What is the
proof for defining “Islam ” as the Five Pillars when it is used in the
specific sense (Tafseel)?
Question No. 16
What is the
status of the “Shahaadatain” (The Two Testimonies) in Islam?
Question No. 17
What is the
proof for the testimony: “Laa ilaaha ill Allah”?
Question No. 18
What is the
meaning of the testimony: “Laa ilaaha ill Allah”?
Question No. 19
What are the
conditions for the testimony of “Laa
ilaaha ill Allah” – without which there is no benefit for the one who
recites it, unless they are all fulfilled?
Question No. 20
What is the proof
from the Qur’an and Sunnah for the condition of ‘Ilm (Knowledge)?
Question No. 21
What is the
proof from the Qur’an and Sunnah for the condition of Yaqeen (Certainty)?
Question No. 22
What is the
proof from the Qur’an and Sunnah for the condition of Inqiyaad (Surrender)?
Question No. 23
What is the
proof from the Qur’an and Sunnah for the condition of Qubool
(Acceptance)?
Question No. 24
What is the
proof from the Qur’an and Sunnah for the condition of Ikhlaas
(Sincerity)?
Question No. 25
What is the
proof from the Qur’an and Sunnah [for the condition of] Sidq
(Truthfulness)?
Question No. 26
What is the
proof from the Qur’an and Sunnah for the condition of Mahabbah (Love)?
Question No. 27
What is the
proof of al-Muwaalaat
(Allegiance) for the sake of Allah and al-Mu’aadaat (Enmity) for His
sake?
Question No. 28
What is the
proof for the testimony: Muhammadur-Rasool Allah?
Question No. 29
What is the
meaning of the testimony: Muhammadur-Rasool Allah?
Question No. 30
What are the
conditions of the testimony: Muhammadur-Rasool Allah? Can the first testimony (Laa ilaaha ill
Allah) be accepted without this one?
Question No. 31
What is the
evidence for (the obligation of) as-Salaat and az-Zakaat?
Question No. 32
What is the
evidence for (the obligation of) as-Sawm?
Question No. 33
What is the
evidence for (the obligation of) al-Hajj?
Question No. 34
What is the Hukm
(Ruling) concerning one who denies one of these (obligations), or one who
acknowledges it but turns away (from it) due to pride & arrogance?
Question No. 35
What is the Hukm
(Ruling) concerning one who acknowledges these obligations, then abandons them
due to some type of Takaasul (laziness) or Ta’weel (false
interpretation)?
Question No. 36
What is al-Emaan
(Faith)?
Question No. 37
What is the
evidence that it includes speech and action?
Question No. 38
What is the
evidence that Emaan increases and decreases?
Question No. 39
What is the
evidence that the People of Emaan vary in the degree of their Emaan?
Question No. 40
What is the
evidence that Emaan includes the whole of the Deen when used in the
general / unrestricted sense (Mutlaq)?
Question No. 41
What is the
proof for defining “Emaan” as the Six Pillars of Faith when it is used
in the specific sense (Tafseel)?
Question No. 42
What is the
proof for Emaan Jumlatan (as a whole) from the Qur’an?
Question No. 43
What is the
meaning of Emaan bi-llah (Faith in Allah), the Mighty, the Majestic?
Question No. 44
What is Tawheed
al-Ilaahiyyah (Tawheed of Divinity/Worship)?
Question No. 45
What is the
opposite of Tawheed al-Ilaahiyyah?
Question No. 46
What is ash-Shirk
al-Akbar (Major Shirk)?
Question No. 47
What is ash-Shirk
al-Asghar (Minor Shirk)?
Question No. 48
What is the
difference between ‘Waw’ (and) and ‘Thumma’ (then) in these
expressions?
Question
No. 49
What is Tawheed
ar-Ruboobiyyah (Tawheed of Lordship)?
Question No. 50
What is the
opposite of Tawheed ar-Ruboobiyyah?
Question No. 51
What is Tawheed
al-Asmaa’ was-Sifaat (Tawheed of the Names and Characteristics)?
Question No. 52
What is the
evidence of al-Asmaa’ al-Husnaa
(Beautiful Names) in the Qur’an and Sunnah?
Question No. 53
What is the
example of al-Asmaa’ al-Husnaa (Beautiful Names) from the Qur’an?
Question No. 54
What is the
example of al-Asmaa’ al-Husnaa (Beautiful Names) from the Sunnah?
Question No. 55
How many are the
types of Dalaalah (Indications) of
al-Asmaa’ al-Husnaa?
Question No. 56
Give an example
of this (each type).
Question No. 57
How many are the
divisions of Dalaalah (Indications) of al-Asmaa’ al-Husnaa, from the
perspective of at-Tadammun (That which is implied)?
Question No. 58
How many
divisions are al-Asmaa’ al-Husnaa divided into from the perspective of
their being applied to Allah, the Might, the Majestic?
Question No. 59
It has already
been mentioned that the Sifaat (Characteristics) of Allah, the Most
High, include those which are Dhaatiyah (related to His Divine
Being) and those which are Fi’liyah (related to His
Actions). Give examples of Sifaat adh-Dhaat (Characteristics of
His Divine Being) from the Qur’an.
Question No. 60
Give examples of
Sifaat adh-Dhaat from the Sunnah.
Question No. 61
Give examples of
Sifaat al-Af’aal (Characteristics of His Actions) from the Qur’an.
Question No. 62
Give examples of
Sifaat al-Af’aal (Characteristics of His Actions) from the Sunnah.
Question No. 63
Are Asmaa’
(Names for Allah) derived/extracted from every one of the Sifaat al-Af’aal
(Characteristics of His Actions), or are the Asmaa’ Allah (Names of
Allah) all Tawqeefeeyah (that which requires a proof from the
Qur’an and Sunnah).
Question No. 64
What is implied
by His Name al-A’laa (the Most High) and other names of similar meaning
such as Adh-Dhaahir (the High), al-Qaahir (the
Irresistible/Supreme) and al-Muta’aalee (the Most High)?
Question No. 65
What is the
evidence for (describing Allah with) Fawqiyyah (being High, Above) from
the Qur’an?
Question No. 66
What is the
evidence for (describing Allah with) Fawqiyyah (being High, Above) from
the Sunnah?
Question No. 67
What have the
Imaams of this Deen - from among as-Salaf as-Saalih (the Righteous
Predecessors) said concerning the issue of al-Istiwaa’ (Ascension,
Rising above the ‘Arsh)?
Question No. 68
What is the
evidence for ‘Uloo al-Qahr (His
Supremacy over all) from the Book (Qur’an)?
Question No. 69
What is the
evidence for ‘Uloo al-Qahr (Supremacy)
from the Sunnah?
Question No. 70
What is the
evidence for ‘Uloo ash-Sha’n (Sublimity of His Rank, State or Condition)? And what is it that must be
denied/disavowed from [being attributed to] Allah, Azza wa Jalla.
Question No. 71
What is the
meaning of the Prophet’s saying – concerning al-Asmaa’ al-Husnaa: “Allah
has ninety-nine names [from amongst many] – whoever Ahsaa-haa (enumerates them)
will enter paradise”?
Question No. 72
What is the
opposite of Tawheed al-Asmaa’ was-Sifaat (Tawheed concerning the Names
and Characteristics of Allah)?
Question No. 73
Are all of the
divisions of Tawheed Mutalaazimah (inseparable from one another), such
that whatever nullifies one division nullifies them all?
Question No. 74
What is the
proof for [the obligation of] having faith in the Malaa’ikah (Angels)
from al-Kitaab was-Sunnah?
Question No. 75
What is the
meaning of al-Emaan bi-l-Malaa’ikah
(Faith in the Angels)?
Question No. 76
Mention some of
the various types of Angels – in consideration of what Allah has prepared them
to do, and what He has assigned them with.
Question No. 77
What is the
proof for [the obligation of] having faith in al-Kutub (Revealed
Scriptures)?
Question No. 78
Have all of the
Revealed Scriptures been named in the Qur’an?
Question No. 79
What is the
meaning of al-Emaan bi-Kutubi Allah (Faith in Allah’s Revealed Scriptures)?
Question No. 80
What is the Manzilatu-l-Qur’an
(status/rank of the Qur’an) in relation to the earlier scriptures?
Question No. 81
What is it that
the whole of the Muslim Ummah (community) must adhere to concerning Haqqu-l-Qur’an
(the rights of the Qur’an - over the believers)?
Question No. 82
What is meant by
‘adhering to the Book and fulfilling its rights’?
Question No. 83
What is the Hukm
(Ruling) concerning one who holds the opinion of Khalq al-Qur’an (i.e.
that the Qur’an is created)?
Question No. 84
Is the Sifatu-l-Kalaam
(Characteristic of Speech) Dhaatiyah (related to Allah’s Divine Being)
or Fi’liyyah (related to His Actions)?
Question No. 85
Who are (the
people known as) al-Waaqifah (i.e. those who stand back, without
taking a position), and what is the Hukm (Ruling) concerning them?
Question No. 86
What is the Hukm
(Ruling) concerning one who says: ‘my expression [when reciting]
the Qur’an is created’?
Question No. 87
What is the
proof for [the obligation of] having faith in ar-Rusul (the Messengers
of Allah)?
Question No. 88
What is the
meaning of al-Emaan bi-r-Rusul (Faith in Allah’s Messengers)?
Question No. 89
Did the Da’wah
(Call) of the Messengers agree with one another concerning what they have
ordered and prohibited?
Question No. 90
What is the
proof that the Da’wah of the Messengers was in agreement (Ittifaaq)
concerning Aslu-l-Ibaadah (the Foundation of Worship, being for Allah
alone) which has been mentioned above?
Question No. 91
What is the
evidence that there is Ikhtilaaf
(differences) between their Sharee’ah laws in its Furoo’ (branches/secondary matters) of al-Halaal (the Lawful) and al-Haraam
(the Unlawful)?
Question No. 92
Has Allah
mentioned the stories of all the Messengers in the Qur’an?
Question No. 93
How many of the
Messengers have been named in the Qur’an?
Question No. 94
Who are the Uloo
al-‘Azm (those possessing strong
resolution) from amongst the Messengers?
Question No. 95
Who was the
first Messenger?
Question No. 96
When did the Ikhtilaaf
(differing and deviation from the Divine Law) take place?
Question No. 97
Who is the Khaatim
an-Nabiyeen (Seal of the Prophets)?
Question No. 98
What is the
proof of this?
Question No. 99
What has our
Prophet Muhammad been distinguished with to the exclusion of the other
Prophets?
Question No. 100
What are the Mu’jizaat
(Miracles) of the Prophets?
Question No. 101
What is the
proof of I’jaaz al-Qur’an (the
Miraculous Nature of the Qur’an)?
مـلـحـق
Supplement
·
The importance of Knowledge,
and the Status of the Scholars
·
Some of the Names By which the
People of Truth are Known
·
The Madhhab of
Ahlu-s-Sunnah Concerning al-Emaan
·
The Conditions of Laa ilaaha
ill Allah
·
Two Divisions of Shirk
·
Tawheed & Its Categories
·
Deviations in Tawheed al-Asmaa’
was-Sifaat
·
Comprehensive Definition of
al-‘Ibaadah
·
An-Naseehah
(Advice) for the Student
The importance of Knowledge
Allah, the Most High, says:
Allah, the Most High, says:
Allah, the Most High, says:
Allah bears witness that none
has the right to be worshipped but He, and the angels, and those having knowledge
(also give this witness)…
[Al-Imraan 3:18].
Allah, the Most High, says:
And those whom they invoke
instead of Him have no power of intercessionـ except for those who bear witness to the Truth
(i.e. believed in the Oneness of Allah, and obeyed His Orders), knowingly.
[Az-Zukhruf 43:86].
The Prophet e said:
Seeking knowledge is an
obligation upon every Muslim.
[Ibn Maajah (Hadeeth Hasan)].
The Prophet e said:
He who dies knowing
that there is no god worthy of worship except Allah shall enter Al-Jannah
(Paradise). [Saheeh
Muslim]
He e used to supplicate:
O Allah! I ask of You beneficial knowledge…[Ahmad,Ibn Maajah(Saheeh)]
He e also used to supplicate: O Allah! I
seek refuge in You from knowledge which has no benefit, and from deeds
which are not raised up to you and from a supplication which is not heard. [Saheeh Ibn Hibbaan]
Ahlus-Sunnah wal-Jamaa’ah:
They are those who hold fast to that which the Prophet and his Companions were upon with regards to ‘Aqeedah (belief), Manhaj (methodology) and all matters of the religion.
They are named “Ahl al-Sunnah” due to their adherence to, and following of, the Sunnah of the Prophet (peace and blessings of Allah be upon him).
They are named the “Jamaa’ah” because they are those who have gathered upon the Truth and have not divided into sects in the religion as did the innovated, misguided sects such as the Khawaarij, the Mu’taazilah, the Ash’ariyyah, the Soofiyyah and their likes.
They have gathered around the lawful rulers and have not revolted against them; and they have followed that which the Salaf (Early Generations) of this nation have unanimously agreed upon.
at-Taa'ifah al-Mansoorah
They are ‘the Victorious Group’ - in this world - which Allah will support with proofs and evidences or with material victory until they overcome their enemies.
al-Firqah an-Naajiyyah
They are ‘the Saved Sect’ who are saved from the punishment in the hereafter; those whom Allah has favored with right guidance, as opposed to the other seventy-two sects which deserve to be punished in the Hell-Fire.
as-Salaf as-Saalih
Predecessors (the Pious Predecessors). They are the early Muslims, those of the first three generations specifically: the Companions (Sahaabah), the Successors (Taabi’oon) and their successors (Atbaa’ at-Taabi’een), as well as those who are upon their way in belief and methodology, generally.
Ashaabul-Hadeeth
The People of Hadeeth. This is a description of whoever adheres to the Prophetic Narrations in accepting and deriving his belief, as opposed to Ahlu-l-Kalaam and Ahl al-Bid’ah (Innovators) who rely upon other than this.
Since they alone, in exclusion to all others, are the followers of the Sunnah of the Messenger of Allah (peace and blessing of Allah be upon him), following/adhering to his path, they are also known as “Ahl al-Ittiba” (those who follow strictly).
The
Madhhab of Ahlu-s-Sunnah wa-l-Jamaa’ah Concerning al-Emaan
The
reality of Emaan, according to Ahlu-s-Sunnah wa-l-Jamaa’ah is:
A. Conviction in the Heart,
B. Speech on the Tongue, and
C. Actions by the Limbs (body parts).
The
Daleel (proof)
for this statement is the saying of the Messenger of Allah:
Verily, al-Emaan consists of seventy some odd branches; the highest
of them is the saying: Laa ilaaha illa Allah (Nothing
deserves to be worshipped except Allah); and the lowest branch is the removal of something harmful
from the road; and al-Hayaa’ (Modesty) is a branch of
Emaan.. [al-Bukhaaree
& Muslim]
The Speech upon the tongue is the saying: Laa ilaaha
illa Allah.
The Action of the
heart is modesty.
The
Conviction
in the heart is believing in Allah, His Angels, His Scriptures, His Messengers,
the Judgement Day, and the Divine Decree: the good and bad of it.
And
this is based upon the saying of the Prophet:
[Saheeh
Muslim, from Umar ibn al-Khattaab]
Ahlu-s-Sunnah
wa-l-Jamaa’ah
also hold that al-Emaan increases and decreases.
The Qur’an points to its increase, while rational necessity points to
the fact that everything which is confirmed to increase, must
necessarily have the potential to decrease.
Allah
says in the Qur’an: And that the believers may increase in Emaan [al-Muddaththir
74:31]
Allah says: As
for those who believe, it has increased their Emaan. [at-Tawbah 9:124]
[see also: Aali
‘Imraan 3:173; al-Anfaal 8:2; al-Ahzaab 33:22; al-Fath
48:4; and the Chapter Heading (33) of Imaam al-Bukhaaree 1/76, no. 44: Emaan
Increases and Decreases]
Since, Emaan
also includes speech and actions, there is no doubt that the
speech of the people differs, from one person to another. The one who says: Subhaan Allah
(Allah is Free from all Imperfections), wa al-Hamdu li-llah (All
Praise belongs to Allah), wa Allahu Akbar (Allah is the Greatest)
one time is certainly not like the one who says it one hundred times.
Likewise, the Emaan
which is conviction in the heart also differs in strength and weakness
from one person to another. The Prophet
Ibraaheem said: …My Lord! Show me how
You give life to the dead. He (Allah)
said: Do you not believe? He (Ibraaheem)
said: Yes (I believe), but in order that the conviction in my heart will
be stronger…[al-Baqarah 2:260]
No doubt that
which is reported is not like witnessing something with your own
eyes. Hence, we say: Emaan increases and decreases: the
righteous actions and speech, as well as the conviction
which is in the Heart. And whoever
denies this is in opposition to the Sharee’ah as well as the reality
which one experiences in life.
In Summary:
Al-Emaan consists
of Conviction in the Heart, Speech on the Tongue,
and
Actions by the Limbs (body parts). It increases
with the increase in good deeds, and decreases with the commission of
acts of disobedience.
The Shuroot
(Conditions) of Laa ilaaha illa-llah
1. Al 'Ilm: Knowledge, which negates ignorance.
Knowledge of its meaning, and what it negates and affirms. If a person says it without knowing its meaning, nor what its requirements are, then he will not benefit by it, because he has not believed in what it requires. Rather, he is like someone who speaks in a language that he does not understand.
Knowledge precedes both speech and actions
Allah says: So know (O Muhammad) that Laa ilaaha illa-llah (none has the right to be worshipped but Allah) and seek forgiveness for your sins… [Muhammad 47:19]
And the Prophet said: Whoever dies knowing that none has the right to be worshipped except Allah (i.e. laa ilaaha illa-llah) will enter paradise. [Muslim]
2. Al Yaqeen: Certainty, which
negates doubt.
The second stresses that our hearts must be absolutely certain of the truthfulness of the Shahaadah. There should be no wavering or doubt, since doubt is the opposite of certainty.
The believers are only
those who have believed in Allah and His Messenger, and afterward doubt not. [al-Hujuraat 49:15]
Also the Prophet said: No one meets Allah with the testimony that
'there is none worthy of worship except Allah and that I am the Messenger of
Allah', and he has no doubt about that statement, except that he will enter
Paradise. [Muslim]
3. Al Ikhlaas: Purity and Sincerity. Worshipping Allah exclusively, which negates shirk. This is what Laa ilaaha illa-llah points to. Al Ikhlaas means that when we make the Shahaadah, we should do so solely for the sake of Allah, not for anyone else.
Allah says: Worship Allah, making the Religion pure and sincere for Him.
[az-Zumar 39:3]
The Prophet said: Allah has forbidden the Fire upon one who says Laa
ilaaha ill Allah, seeking by this the Face of Allah (i.e. saying this sincerely
for Allah Alone).
[al-Bukhaaree]
4. As-Sidq: Truthfulness, which negates hypocrisy (nifaaq).
The hypocrites uttered it with their tongues, but did not inwardly believe in what it means. We must be careful that we do not show this trait of the hypocrites when we say one thing and believe something else. Rather we must strive to always be truthful in our speech, most importantly when we testify to the Tawheed of Allah.
The Prophet said: There is none who testifies truthfully from his heart that there is no deity (god) worthy of worship except Allah and Muhammad is His servant and His Messenger, except that Allah will save him from Hell-Fire. [al-Bukhaaree]
5. Al-Mahabbah: Love, which negates hate.
Loving the meaning of Laa ilaaha illa-llah and whatever it entails, and loving the people of Tawheed, the people of Laa ilaah illa-llah, i.e.the Muslims who worship Allah Alone. And not only loving At-Tawheed and the people of Tawheed, but also hating those who oppose it, contradict it, go against it, or act in contradiction to it.
Allah says: And of mankind are some who take [for worship] others besides Allah as rivals. They love them as they love Allah.. But those who believe love Allah more (than anything else). [al Baqarah 2:65]
The true believer puts no one as an equal to Allah in his love. The Prophet said:
Whoever possesses the following three characteristics will taste the sweetness of faith: (1) That he loves Allah and His Messenger more than anything else; (2) that he loves a person, and he only loves him for the sake of Allah; (3) and that he hates to return to disbelief after being saved from it just as he would hate to be thrown into the Fire. [Muslim]
6. Al-Inqiyaad: Complete Submission and Compliance, which
negates disobedience.
The testimony of laa ilaaha illa-llah is more than a mere statement on the tongue, Rather, our testimony of faith must be followed by compliance with what the Shahaadah entails with respect to commands and prohibitions.
Allah says: And whoever submits his face [i.e. himself] to Allah while he is a doer of good, then he has grasped the trustworthiest handhold [i.e. laa ilaaha illa-llah. [Luqmaan 31:22]
So, after knowing what Laa ilaaha illa-llah means, and saying it with sincerity, truthfulness, and certainty, while also having love for it, then one must comply with whatever this Shahaadah necessitates of action, the most important of these, of course, is the Prayer.
7. Al-Qubool: Acceptance,
which negates rejection.
Al Qubool means that when we are called to Islaam, we accept it. This is achieved by acting upon what Allah has commanded and abandoning whatever He has prohibited. It is not enough to just recognize the beauty of Islaam.
Allah says: Truly when it was said to them: 'laa ilaaha illa-llah', they puffed themselves up with pride (i.e. they denied it), and they said: Are we going to abandon our gods for the sake of a mad poet? [as- Saaffaat 37:35, 36]
And turn in repentance and obedience with true faith (Islaam Monotheism) to your Lord and submit to Him, (in Islaam) before the torment comes upon you, then you would not be helped. [az-Zumar 39:54]
Note: the Shaykh Muhammad Abdul-Rahman al-Khumayyis says: The hypocrites were saying Laa ilaah illa-llah, and in spite of that, they would be below the
disbelievers in the Hell-fire. They would be in the lowest place, in the most despicable place, in the lowest level of Hell-fire.
Allah says in sooratu-n-Nisaa’ chapter 4 verse 145:
So they would be in the lowest degree, in the lowest place of the
Hell-fire, in spite of the fact that they were performing prayers with the
Prophet and they were giving charity from their wealth.
And in this way it is the same in every time and in every place that the hypocrites openly display Islaam. The openly perform the actions of the Muslims while the reality of their affair is that they are Kaafirs (disbelievers) and Mushrikoon (pagans).
So what is required is that a person says Laa ilaaha illa-llah on the tongue while knowing in their heart - knowing and understanding its meaning, and believing in that which it indicates; meaning believing in the fact that Allah should be singled out as being Unique and Alone and nothing is equal to Him or similar to Him; nothing is comparable to Him and He Alone deserves to be worshipped.
Singling out Allah, that He is One and Unique in His Divinity; and He is also One and Unique in His right to be worshipped.
It is expected that the person should believe in his heart what is required or what is indicated by the meaning of Laa ilaaha illa-llah. The importance of that is singling out Allah with Al Wahdaniyyah (Uniqueness) and Al Uboodiyyah (Worship). This is the affirmation that Allah is Unique and Alone, and there is nothing like him in His Qualities or Characteristics (Sifaat) and His Actions (Af'aal) and that He Alone deserves to be worshipped.
Shirk Akbar- Major Polytheism
Shirk Asghar- Minor Polytheism
As for Shirk Akbar many of the scholars defined it in similar terminology saying
It is when someone ascribes to Allah a partner or makes something or someone as an equal with Allah, especially in Ibaadah (worship).
It may be in any one of the types of Tawheed, especially if the Shirk is in Tawheed Uloohiyyah or Uboodiyyah, i.e. in matters of worship - that we offer any type of worship to someone or something other than Allah, as an equal to Him. Examples are:
Supplicating or calling on or asking our needs from other than Allah;
Having hope in other than Allah;
Fearing other than Allah;
Loving something or someone as we should love Allah Alone, i.e. with the love that is exclusive to Allah Alone;
Offering any other type of the types of Ibaadah (worship) that belongs to Allah Alone; and indeed, every type of Ibaadah it is the right of Allah Alone.
As for Shirk Asghar – the scholars have defined it in different ways:
(a) Some said: Every type of speech or action that leads to, or opens the way towards, Shirk Akbar, then it is Shirk Asghar.
For example, making an oath or swearing by other than Allah is considered Minor Shirk because it opens the way to someone to consider that thing which he swears by as being equal with Allah.
(b) Likewise a small amount or insignificant degree of Riya (showing off or ostentation) is also considered as a type of Minor Shirk.
(c) Likewise, one of the main guidelines to determining Shirk Asghar is when anyone considers something/someone as a cause or reason for something to happen - whether in gaining some benefit or repulsing some harm. They hope and expect and believe that this thing/person can protect them or give them some benefit – while this cause or reason is not legislated in the Sharee'ah.
Examples of this:
Someone who believes that praying near the grave of a so-called ‘Saint’ will assure their supplications being answered. Or someone who thinks that saying the name of ‘Allah’ – for example – one thousand times will relieve sickness etc. Likewise, if someone thinks that the movement of the stars controls the destiny of human being on earth, then this is also a form of Minor Shirk. The reason why these matters are considered Minor Shirk is because none of them have been identified in the Sharee’ah (Islamic Law) as a cause or reason to benefit or harm. Hence, it is unacceptable to consider them as such.
Tawheed is to single out Allah Alone for worship, which is
the purpose for which Allah created the world.
As Allah says in the Noble Qur’aan:
وما
خلقت الجن
والإنس إلا
ليعبدون
I have not created the Jinn and
Mankind
except to worship Me.