All praises and thanks be to Allaah, and may Allaah mention His Messenger and grant him peace. To proceed:

Show Mercy, for the One Better than You Showed Mercy

The Prophet of Mercy (Nabee ar-Rahmah), Muhammed ibn ‘Abdullaah, was the perfect example sent forth to mankind. His is the example the Muslims strive to mimic and follow in every aspect of their lives, from the moment they willfully rub their eyes as they wake up to pray their dawn prayers to the moment they go to sleep, and even when they wake up in the middle of their sleep; it is his noble example they strive to follow! Nobody can perfectly adhere to this  example, but everybody strives to, and every one of the Muslims has their own level of adherence.

The Prophet of Mercy was the role model for mankind as a father, a brother, a husband, a son (even though his disbelieving parents were dead), a nephew, a friend, a teacher, a businessman, a politician, a military general; a role model in every aspect of life sent to be such by the Creator of all creatures. May the blessings and peace of Allaah be upon him.

The Prophet of Mercy commanded the Muslims to respect their elders and to have mercy on their young. This was not only through his speech but also reflective in his actions. He was the one under whose guardianship children grew and prospered to become leaders and scholars. A young slave, Zayd, who would have been kicked around by a society that was living in a state of ignorance became under the guardianship of the Prophet a leader of men, beloved by all even to this very day; even the son of Zayd, whose mother was also a slave, led the Muslims to victory. These are the men who grew up in the household of the Prophet of Mercy under the tutelage of the best of mankind. The servant of the Messenger of Allaah proclaimed that never once did the Messenger of Allaah rebuke him or hit him but he dealt with him with kindness and excused him for his shortcomings. The women of his household revered the Prophet of Mercy as a husband and as a father, and under his tutelage they became fountains of knowledge, revered scholars, a position seldom granted to women by others. May my mother and father be sacrificed for him.

A bedouin, a man of the desert, who had no culture and lacked civilized behaviour (i.e. the Islaamic etiquette) once walked into the soil-floored, open-walled Masjid (Mosque) and began to peacefully urinate at one of its corners. The attendees of the Masjid saw this and rightfully got angry at this man, and they rushed to grab him and to discipline him. It was the Decree of Allaah that the Prophet of Mercy again set an example for mankind on how to deal with such circumstances. He calmed the ‘mob’ and waited until the bedouin finished his deed. It was only then did he approach the bedouin and spoke into his ears kind words, teaching him that this is a place for the remembrance of Allaah, and that one cannot violate its sanctity in such a manner. No beating, no kicking, no punching, no throwing, but simple kind words – a perfect and wise example set by the perfect man. He then asked that the spot be cleaned with water, so as to remove the impurities.  ^[1] The bedouin man in a state of ecstasy at having had the honour of being dealt with the best of manners by the best of man exclaimed, “May Allaah have mercy on Muhammed and I, and no one else!” The Prophet of Mercy again gently advised him that he had restricted something which is vast, i.e. the Mercy of Allaah. ^[2]

Kicking, punching and throwing children around is unnecessary, and only shows the teachers’ incapability to control people less than half their size and weight! If the situation calls for it, in the case of the ‘stubborn and the disobedient’, ^[3] the misbehaving child should be smacked lightly so as not to harm him/her but still achieve the desired effect ^[4]. Hitting the face should be avoided as par the guidance of the Prophet of Mercy, the best guidance there is. ^[5]

Everyone smacks their children, Muslims and non-Muslims, publicly and in private, whether they are open about it or keep it a secret, because every person of intellect knows that sometimes the situation calls for discipline. Marginalising and generalising an entire community for the over-exaggerated sense of discipline of one or two individuals is highly discriminating and only acts as a conspiracy to cause hatred.

Smacking lightly is a form of discipline as legislated in Islaam and a believer should not consider this act to be ‘abusive’. It is something which is permitted by the Legislator (i.e. Allaah), and whatever the Legislator dictates  and permits can only be good and nothing but good.

Having said that, it is shocking to hear that some Muslims will hand over their brethren so easily for matters that can be dealt with kind words and some gentle advice. Simple naseehah should prevent  the specific and few classes  from turning into a one-way kickboxing match; afterall it is the parents’ money that keeps these alleged “kick first-talk later” teachers in their jobs, so if they request that their children not be disciplined in such a manner it simply will not happen. This was the manner set by the Prophet of Mercy – kind and gentle words.

With the shift of time, some Muslim parents having grown up in a certain environment or having themselves received beatings in their childhood grew resentment in their hearts of “huzoors”, “maulavees” and “mullahs” that any slight discipline executed on their part results in sheer condemnation and the dialing of 999. One should maintain tolerance and have understanding of varying nature of individuals, and should not incriminate nor generalise an entire group of people due to the actions of some. Those who teach the Muslims their Religion are people deserving of respect and honour; their shortcomings should be concealed and they should be advised privately.

Furthermore, parents when dealing with the wrongdoings of their children often seek to blame others, and never look at their own. They gossip about the thuggish behaviour of the son of so and so, the whoring around of the daughter of so and so, but somehow fail to see the mole under their own roof that is slowly growing up to be a mountain of horror – extremists in the religion, neglecting the basic requirements set by their Creator, and as a result giving a bad image to Islaam. All this due to a lack of acknowledgment of the wrongdoings of the child, and a lack of discipline as a consequence.

Just a few years back, not even a decade ago, Muslim kids had respect for their elders, a sense of awe, such that a boy would be smoking a cigarette with one hand and holding his GF with the other, and when a random Muslim stranger would walk by, the cigarette would vanish into the bushes and the girl would somehow fly onto the other side of the road. Nowadays there are silly ‘wannabees’ monkeying around on buses, trains and street-corners, giving ‘dirts’ to old men with whitening beards, and with their vile alcoholic breath sniggering at the then-respected men, “wacchu lukin at bruf”. All due to a lack of discipline. An Islaamic upbringing, and parents’ guidance to the company of good Muslim friends would not result in such idiotic clowns walking around in our streets.

A person should be wise in how they deal with children, sometimes words are more powerful and effective than smacks. Strongly vocalising disapproval of a child’s actions can get the message through just fine, and the “big-guns” (i.e. light smacking) can be saved for serious acts or perhaps a more powerful statement of disapproval may suffice. Kindness and gentleness has its place, but certain times call for strictness and harshness; a Muslim must balance between the two.

In adverse, uncontrolled words may even cripple the mind of a child. A horrible incident comes to mind… a non-Muslim woman sent her  little daughter running to catch the bus whilst she jogged behind with a pram, and then the little girl missed the bus only to face the mother barking at her face, “you f**king worthless piece of s**t, why the f**k didn’t you run faster (and barking other obscenities)!!?” at which the little girl burst into tears. Taking the stance of an Islamophobic fascist, this scene would result in generalisation of the entire non-Muslim community, but this clearly isn’t the case, it is the doing of one individual. That little girl one day will grow her own fangs’ and learn to bark just as well, only as a result of mimicking the rolemodel in her life. The Prophetic way, the methodology employed by the Messenger of Allaah, that which he taught to his companions must be made an example of in the lives of  children, and this example should shine in the behaviour of their parents. This would raise the ideal human child.

Children should not be kicked and punched like lifeless toys – that’s horrible – the body of a human being is sacred. A child should not hear obscenities nor should a child face humiliation by those who are meant to be their guardians, this will either raise cowardice in their hearts or turn those children into vicious animals unleashed unto society. Have mercy on the children in the manner of an-Nabee ar-Rahmah (the Prophet of Mercy). Respect has to be earned by showing respect. If wise diplomacy fails, then take necessary measures of discipline against the ‘stubborn and the disobedient’, but do not transgress the limits set by the Creator. Have Taqwa ^[6] of Allaah wherever you are. May Allaah guide us all.

Notes:

[1] Muslim (not exact wording)
[2] Tirmidhee (not exact wording)
[3] Shaikh Muhammed Saalih al-Munajjid, IslamQA, Fatwah No. 10016
[4] IslamQA: Shaikh bin Baaz, Majmoo’ Fataawaa ash-Shaikh ibn Baaz, 6/403
[5] IslamQA: al-Haafidh ibn Hajar al-Asqalaanee, Fath al-Baari, 5/216
[6] Shaikh al-Islaam ibn Taymeeyyah, Majmoo’ Fataawaa, 10/433: “Taqwa is that the person act in obedience to Allaah upon a light from Him, and that he abandon disobedience to Allaah upon a light from Him, fearing the punishment of Allaah”

All praise and thanks be to Allaah, and may the blessings and peace of Allaah be upon His Messenger.

She Advised Him . . .
He Came to Thank Her . . .
They Committed Zinaa . . . !‏

I am a young woman from a very well-known family. All my life I have been religiously committed and of good character, as all will attest, but I do not know what is the reason that caused me to get to know a young man. I wanted to help him because he had suffered the calamity of his father’s death, and he is responsible for his siblings and his mother, but he went down the path of keeping company with bad people. I advised him and I felt it was my duty to stand beside him and advise him sincerely. Eventually he returned to his studies and gave up those bad friends, and he changed completely. His mother asked him the reason, and he told her. She spoke to me and thanked me for being patient with her son. One day he came for a visit to see me, and I did not know why I did not hesitate. I went to see him, and I felt as if he was my brother. We spent some time together and what happened happened, unfortunately. Now he wants to come and propose marriage to me, but it is impossible. He is three years younger than me, and he is not of the same nationality as me. Now I am pregnant and I want Allaah to conceal my sin and I want to repent. I know that I have done wrong, and you will criticize me severely, but I want to repent and I want a solution.

Perhaps your letter will be a lesson to those who claim that a relationship between a man and a non-mahram woman can be “innocent”, and to those who claim that such relationships are Islamically acceptable if they are for the purpose of giving advice, and to those who want to “water down” the religion to allow relationships between men and women in the name of modernity, and claim that there is no reason why this should not be done, and that woman are able to control themselves… and other such foolish justifications.

It is a lesson for all those who are heedless of the laws of Allaah and pay no attention to the warning of our Lord, may He blessed and exalted, against following in the footsteps of the shaytaan, and they continue to take these matters lightly until they find themselves in deep trouble. You were heedless with regard to this young man and you went ahead and spoke with him and advised him, then you agreed to receive him in your house, then you agreed to be alone with him, then the Shaytaan made attractive to you the idea that he was like your brother, then what? Then you committed zina in the same meeting and in your house, with one whom the shaytaan made you think was like your brother! Which was the first step of the shaytaan? It was speaking to this non-mahram man, then the other steps of the shaytaan came one after another until you committed this most abhorrent of sins. Hence we can see the wisdom in the words of Allaah, may He be exalted (interpretation of the meaning):

“And come not near to unlawful sex. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin), and an evil way (that leads one to hell unless Allaah Forgives him)”
[al-Isra’ 17:32]

Allaah did not only forbid zina itself, rather He forbade coming near to it. The aim here is to forbid the things that lead to it. We ask Allaah to conceal your sin and to forgive you, and to help you to repent sincerely.

IslamQA

Inna`l-hamdulillaah, wa`s-salaatu wa`s-salaamu ‘alaa rasoolillaah, wa ba’ad:

Lesson 05

[Tawheed al-Haakimeeyyah]

• Tawassul

Tawassul, linguistically means to take a means, taking a way.

Technically, tawassul means to take a way to Allaah subhaanahu wa ta’ala via someone or something.

If one wants to make a du’aa` to Allaah, they can ask Him directly, or to reassure oneself that Allaah will listen to their prayer or respond quicker is by using the means of something else to Allaah subhaanahu wa ta’ala, like saying “O Allaah, I did such and such deed for Your sake alone, so recompense me by granting me something that I ask You of.”

We have been encouraged to make tawassul through our deeds, as in the case of the people of the cave; also to make du’aa` to Allaah by using His Names and Attributes; going to a righteous person who is alive, and asking them to make du’aa`.

Asking Allaah “by the right of Prophet” is a bid’ah method of tawassul. No creation has any right upon Allaah subhaanahu wa ta’ala.

To say, “O Allaah, I ask you by the virtue/status of the Prophet” is also a statement of bid’ah. It was never practiced by the companions nor the following generations.

• How to Recognise Something as Bid’ah?

If there is an act of worship which the companions could have performed, but they did not perform, then for us to perform it is bid’ah.

For example, there was nothing to stop the sahaabah from celebrating the birthday of the Prophet sallAllaahu ‘alayhi wa sallam; nobody loves the Prophet more than the sahaabah, and they did not practice this act. If we truly love the Prophet, we should follow in the footstep of the companions who loved the Prophet more than us.

This sort of tawassul does not make sense either and is irrelevant. Why should Allaah grant us anything because of the Prophet’s status? The Prophet didn’t achieve this status because of us. There is no such connection. It makes sense however that a person asks Allaah because of their own deeds that they done.

If a person were to say however that “O Allaah the Prophet is the greatest person to ever live, and I love him for Your sake, so grant me what I ask, because of my love for him.” This sort of tawassul is valid, because the person is asking Allaah through virtue of their action of love for the Prophet sallAllaahu ‘alayhi wa sallam.

If a person addresses someone other than Allaah in the du’aa` or if a person calls upon a dead person to provide help, then this person is not a Muslim at all. This is the ruling upon him and this person is like the mushrikeen who call upon idols to help them.

A vow (nadhr) is when a person who is accountable (mukallaf) commits himself to doing something that he is not obliged to do according to shar’eeyyah.

For example, when someone says that if I pass my exam, I will fast for 3 days or I will sacrifice a cow. So when the person passes the exam they fulfill that vow. The Shar’ee ruling on a vow is that it is permissible if the vow is made to Allaah only, but it is not something which is recommended as it does nothing but make a miserly person spend.

Narrated Aboo Hurayrah radiAllaahu ‘anhu that the Prophet sallAllaahu ‘alayhi wa sallam said: “Allaah says: ‘A vow does not bring the son of Aadam anything that I have not decreed for him, but his vow may coincide with what has been decreed for him, and in this way I cause a miser to spend of his wealth.’”
[Bukhaari]

• Tawheed al-Haakimeeyyah

Tawheed al-Haakimeeyyah is Allaah’s right to legislate, to rule in our lives, to order since He is the One Who created.

• Between Two Extremes

Whenever the Muslims undergo Fitnah, we see a group of people who completely deny Jihaad and misinterpret it according to what may appease their patrons. Then in reaction to that we get a group of (good-willing and enthusiastic) Muslims who react to their (the appeasers’) disbelief in the notion of Jihaad altogether. They react to it by going to the other extreme, making Jihaad the entire religion. The only soorahs they memorise in the Qur’aan are Soorat al-Anfaal (The War Booty) and Soorat at-Taubah (The Repentance), the only books they ever read is of Shaikh ‘Abdullaah Azzam and the articles of Dr Ayman al-Zawahiri and Usaamah bin Laden. Thus, Jihaad becomes their obsession and other aspects within Islaam they become ignorant of. These people become totally consumed with Jihaad and eventually burn out and end up leaving everything altogether.

This happened with the khawaarij and the murji’aa in the first stages of Islaam. The khawaarij came and then the murji’aa came as a reaction to them.

The khawaarij called anyone who committed major sin a kaafir and that ‘Alee radiAllaahu ‘anhu is a disbeliver, and the murji’aa as a reactionary to that, and from the reasonable and understandable hatred of what the khawaarij said, they ended up going to the other extreme, and proclaimed that actions have nothing to do with faith, and that if a person were to commit a major sin, then there is no big deal since faith is in the heart.

When a person faces an extreme, they should be proactive and not reactive, without making the topic a topic of obsession, something a person thinks about day and night, something the person becomes known for.

When a person is discussing a topic, they should know and understand where they themselves stand, know where other people stand, and not get into arguments about it, and refer the person to what the scholars have to say about it.

A person should focus on their priorities, their own Deen, the things that have practical implications in their lives.

Acknowledging those who run the Quilliam Foundation as Muslim or Kuffar, and the ruling upon Usaama Hassan and how to deal with those who run British Muslims for Secular Democracy, this has more implication on our lives than discussing whether Saudi Arabia is Daal al-Kufr or Daar al-Islaam.

We should have our own focus, our own agenda and concentrate on ourselves and not delve ourselves deep into foreign agendas when our own house is on fire.

We should examine our own lives and see how far we implement the Law of Allaah subhaanahu wa ta’ala in our lives.

• Importance of the Legislation of Allaah

Two Muslim brothers may argue with each other over the ownership of a property (for example). They refer their case to a knowledgeable person, a scholar. When the scholar gives his verdict in favor of one person, the person who lost out in that case then goes and pleads his case to the country’s court, to reverse that verdict! Seeking the judgment of the taaghoot against the verdict of the Shar’eeyyah.

Misunderstanding the topic of Hakeemeeyah could land a person in the Fire of Hell, if that person were to believe that Allaah is not al-Haakim.

[Selections from the book ‘Al-Hukm bi-Ghayri Maa Anzala-Allaah Ahwaaluhu wa Ahkaamuhu’ by Dr. Abdul Rahman ibn Salih al-Mahmoud will be used for this topic.]

Shaikh ‘Abdu`r-Rahmaan wrote, “The Tawheed of Allaah azza wa jall in Haakeemeeyah is to believe that He alone deserves the right to Hukm (to legislate) and that He is the Ruler with regards to the right to legislate for everything that He loves and is pleased with, and (He is the Ruler) with regards to the Qadr for everything that He created and decreed, as Allaah subhaanahu wa ta’ala said “…The Hukm is only for Allaah…” [006:058], and He said “…and He makes none to share in His Decision and His Rule” [018:026], and in another Qiraa’ah “… He does not allow anyone to share in His Hukm…” and He said, “And so judge (you O Muhammed) between them by what Allaah has revealed and follow not their vain desires…” [005:049], and He said, “…And whosoever does not judge by what Allaah has revealed, such are the Kaafiroon… And whosoever does not judge by that which Allaah has revealed, such are the Zaalimoon…” [005:044-045], “And whosoever does not judge by what Allaah has revealed (then) such (people) are the Faasiqoon (the rebellious (i.e. disobedient) to Allaah” [005:047].”

Allaah is the only One Who has the right to dictate how we live our lives in religion, in politics, in economics, what is permissible, what is impermissible and everything else.

Allaah is the Ruler in terms of the laws of the Universe which He has dictated. He dictates how the sun and the moon rotate, how the Solar System works in precision. He is the One Who has ordered the way things are. He is the One Who ordered how our bodies work.

• Two Aspects of Tawheed al-Haakimeeyyah

The Haakimeeyyah of Allaah comprises of two things:

1. Legal issues which impact our day-to-day lives – what is halaal and haraam. This is to do with the ‘Ulooheeyyah aspect of Haakimeeyyah.
2. Legislation with regards to the rest of the creation (how they work and are run). This is to do with the Ruboobeeyyah aspect of Haakimeeyyah.

Not a leaf drops without the permission of Allaah subhaanahu wa ta’ala, and that underlines what He has ordained for the creation.

The other side of the Haakimeeyyah of Allaah subhaanahu wa ta’ala is that He expects us to obey His Commands, and He has given us the free will to choose between obedience to Him and disobedience against Him. He wants us and orders us to follow His Commands.

• Why is Haakimeeyyah Mentioned Seperately?

As for those who argue that there is no need to mention Haakimeeyyah separately, then Allaah Himself mentioned ‘Eebaadah separately and Haakimeeyyah separately.

When one reads the Verse from Soorat al-Maa’idah [005:044], if translated word for word it says that “those people, they are the ones who are the disbelievers”.

Allaah azza wa jalla by adding “hum” to “oolaaika” is emphasizing that they are the ‘true’ disbelievers, the disbelievers.

Shaikh ‘Abdu`r-Rahmaan wrote, “Shaikh al-Islaam Muhammed ibn ‘Abdu`l-Wahhaab said in the ‘Points of Benefit Gained from Soorat Yoosuf’ regarding the Statement of Allaah, “…The Hukm is only for Allaah…”, this Verse lays down the basic comprehensive principle that legislation is for Allaah subhaanahu wa ta’ala Alone and for no others. And he (Shaikh ‘Abdu`l-Wahhaab) rahimahullaah said in refutation to his enemies “… He mentions that “Qul huwaAllaahu Ahad” is sufficient for Tawheed; (in this Verse) Allaah singles Himself out in terms of His Actions, for there is no creator except Allaah, and in terms of ‘Ulooheeyyah for there is none worthy of worship except Allaah, and in terms of Command and Prohibition for there is no to rule/decide except for Allaah, and a person repeats these three points and after all of that he disbelieves in all of them!”

Shaikh Muhammed ibn ‘Abdu`l-Wahhaab here mentions three types of Tawheed: Ruboobeeyyah, ‘Ulooheeyyah and Haakimeeyyah.

Shaikh ‘Abdu`r-Rahmaan continues to write, “And he (Shaikh Muhammed ibn ‘Abdu`l-wahhab) mentions regarding the `aayah “He makes none to share in His Decision and His Rule” from “Benefits of Soorat al-Kahf” “the sixth: Nobody commits shirk with Him, the seventh: He does not allow anyone to commit shirk with Him in terms of Hukm (according to a different Qiraa’ah)”

Shaikh ‘Abdu’r-Rahmaan then wrote, “`Allamah Muhammed ibn Ibraaheem in ‘Tahkeem al-Qawaaneen’ (Ruling by the Law) said: To rule by the Shar’eeyyah alone without anything else is the twin half of worshipping Allaah subhaanahu wa ta’ala Alone without associating anyone with Him.”

Shaikh Muhammed ibn Ibraaheem was the teacher of Shaikh ‘Abdu`l-Azeez ibn Baaz. He was the family of Shaikh Muhammed ibn ‘Abdu`l-Wahhaab. He was the first grand Muftee of Saudi Arabia.

Shaikh ‘Abdu`r-Rahmaan wrote, “And `Allaamah Muhammed ibn al-`Ameen al-Shanqitee, rahimahullaah, said, “Committing shirk with Allaah in terms of His Hukm and to commit shirk in His ‘Eebaadah, it all means one thing, and there is no difference between them at all. The one who follows a system of law other than the system of Allaah and a legislation of Allaah, and the one who worships idols and the one who prostrates to idols, there is no difference between them at all, all of them are one, and all of them are mushriks with Allaah subhaanahu wa ta’ala.” And he (ash-Shanqitee) also said, “It is understood from these Verses such as His saying: “He makes none to share in His Decision and His Rule”, those who follow the rules of the legislators that happen to be other than what Allaah subhaanahu wa ta’ala has legislated then they are committing shirk with Allaah” And he (ash-Shanqitee) said after mentioning many Verses with the same meaning, “We now realize by these heavenly revealed sacred texts which we have mentioned, that those people who follow manmade laws which the devil has legislated for them on the tongue of his friends and allies which oppose what Allaah subhaanahu wa ta’ala has legislated upon the tongue of His Messengers, may the peace and blessings of Allaah be upon them all, no one doubts the shirk and kufr of those people except those whom Allaah subhaanahu wa ta’ala has blinded from the light of revelation.””

Muhammed ibn al-Ameen al-Shanqitee was a Shaikh from Mauritania. He is from the same generation as Shaikh Muhmmed ibn Ibraaheem. The generation after them was that of scholars of the likes of Shaikh bin Baaz. He was referred to by many of his students of being akin to Shaikh al-Islaam ibn Taymeeyyah in terms of the amount of various sciences he had mastered. When he came from Mauritania to Saudi Arabia for Hajj, he was given a position to teach and from his students was Shaikh Bakr Aboo Zayd.

This issue is not a matter of acceptable difference of opinion regarding the kufr of those who ascribe to manmade laws, as some people like to mention that some scholars see those who rule by the law of other than Allaah’s as sinners whilst others see them as kuffaar. This is a matter of those whom Allaah has guided and they see with the Revelation of Allaah and those whom Allaah has blinded such that they cannot see the kufr of those who rule by other than the legislation of Allaah.

Shaikh ‘Abdu`r-Rahmaan then wrote, “Our Shaikh ‘Abdu`l-Azeez bin Baaz said: Every state that does not rule by the shar’eeyyah of Allaah nor does it acknowledges it, then it is a jaahilee a kaafir, an oppressive, a transgressing state/government as is dictated by the sacred texts. It is waajib upon the people of Islaam to hate these governments and to take these governments as enemies for the sake of Allaah subhaanahu wa ta’ala. It becomes haraam to show any love or allegiance for them until they believe in Allaah alone and they also rule by the shar’eeyyah.”

Shaikh bin Baaz is talking about our times when he was writing about the issue of ‘Arab nationalism which arose after the fall of the Khilaafah.

• Three Types of Taaghoot

Shaikh ‘Abdu`r-Rahmaan then writes, “Shaikh bin Baaz also said, “From the most despicable of all evil deeds and the greatest of evil acts is for a person to seek ruling from other than the shar’eeyyah of Allaah subhaanahu wa ta’ala from the manmade laws, manmade systems and the practices and the habits of the forefathers. The rulings of soothsayers, magicians and astrologers are from the greatest of all evils which many people have fallen into and have taken as an alternative to the shar’eeyyah of Allaah subhaanahu wa ta’ala with which He sent His Messenger, sallAllaahu ‘alayhi wa sallam and there is no doubt that to do this is the greatest of nifaaq and from the greatest manifestations of kufr and oppression and the rulings of jaahileeyyah which the Qur’aan has invalidated and that the Messenger of Allaah sallAllaahu ‘alayhi wa sallam warned us against. This is a severe warning from Allaah subhaanahu wa ta’ala to all of his servants from turning away from His Book and the Sunnah of His Messenger sallAllaahu ‘alayhi wa sallam and to refer to a ruling other than theirs. This is a clear cut ruling from Allaah subhaanahu wa ta’ala, that whoever rules with other than what Allaah has revealed then he is a kaafir, an oppressor and an evildoer, and their akhlaaq is like the akhlaaq of the hypocrites and the people of jaahileeyyah.” [Fataawa Shaikh ‘Abdu`l-Azeez ibn Baaz, Vol. 2, Page 142] ‘Allaamah Sulaymaan ibn Sahmaan rahimahullaah said as he was defining Taaghoot in the Tafseer of the `aayah “And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allâh (Alone), and avoid (or keep away from) Tâghût“ [016:036]: “As far as the reality of taaghoot, the salaf have described it in many different ways, but the best of what has been said with respect to the definition of taaghoot is the statement of Ibn al-Qayyum rahimahullaah, “Taaghoot which Allaah orders us to turn away from is when a servant transgresses his limit whether he is someone who is worshipped or followed or obeyed, for the taaghoot of every nation is a person they refer to, to seek his ruling instead of seeking the ruling of Allaah and His Messenger or the person they worship besides Allaah or a person they follow without any insight from Allaah or they obey this person without knowing whether this is obedience to Allaah or not, then these are the tawaagheet that exists in the World.” (Shaikh Sulaymaan ibn Sahmaan said) So in conclusion, we find that taaghoot is of three types, taaghoot with respect to ruling and legislation, taaghoot with respect to worship and taaghoot with respect to obedience and following. Indeed many of the groups of people who are attributed to Islaam (explicitly saying they are not Muslims) began to seek the rulings of their forefathers and this is the taaghoot itself which Allaah subhaanahu wa ta’ala has ordered us to turn away from and to avoid.””

Imaam ibn al-Qayyim rahimahullaah mentions three kinds of taaghoot: The one who is referred to for judgment, (one who is a) taaghoot in worship and taaghoot in obedience. If one were to see this situation then one would find that most of these people have turned away from the worship of Allaah subhaanahu wa ta’ala.”

The mushrikeen, when they go to the graves, and call upon the dead, they do not worship Allaah subhaanahu wa ta’ala, they turn away from Allaah subhaanahu wa ta’ala, which is why it is kufr. Likewise with respect to hukm, these people turn away from the shar’eeyyah of Allaah subhaanahu wa ta’ala and take these people as tawaagheet that so and so will dictate the terms as to what to do.

• Misrepresentation of Shar’eeyyah

In desert areas of Saudi Arabia and in places like Sudan, people have the shar’eeyyah courts and they have their tribal systems. It happens that when someone commits a crime the people refer to their tribal elders instead of referring to the Shar’eeyyah for the punishments to be meted out on the criminals!

Even in places like Afghanistan, when it comes to certain rulings, such as a (unmarried) woman who commits zinaa, they kill her against the ruling of Allaah subhaanahu wa ta’ala, out of their gheerah for their women or for their own honour being diminished etc. (whereas the befitting punishment in this case is a hundred lashes for both unmarried man and woman – the fornicators). In some countries people even bury their daughters alive against the ruling of Allaah subhaanahu wa ta’ala. These actions of people have nothing to do with the shar’eeyyah of Allaah subhaanahu wa ta’ala.

Inna`l-hamdulillaah, wa`s-salaatu wa`s-salaamu ‘alaa rasoolillaah, wa ba’ad

Lesson 04

[Tawassul]

The goal of the Prophet sallAllaahu ‘alayhi wa sallam was ‘Uboodeeyyah itself, to call people to worship Allaah subhaanahu wa ta’ala alone. Worship is everything – beliefs, utterance and actions.

Our mission and our motto in life is the same as the Prophet sallAllaahu ‘alayhi wa sallam, “I have been ordered to fight against people until they testify that there is no god but Allah and that Muhammed is the Messenger of Allaah and until they perform the prayers and pay the zakaah…” [Bukhaari and Muslim]

Legislation for Allaah alone is a big part of ‘Uboodeeyyah, no doubt, but it is not a goal in and of itself; the goal of the Prophet sallAllaahu ‘alayhi wa sallam was ‘Ulooheeyyah as a whole.

It is very important to give importance to things the Prophet sallAllaahu ‘alayhi wa sallam gave importance to, in their right proportions, otherwise we risk falling into the traps of becoming the likes of the Socialists and Capitalists, and concentrating only on one aspect of Islaam, whilst leaving out everything else, thereby becoming ideologically focused but spiritually void.

Tawheed of Du’aa` is also a modern issue, and one of the most important issue mentioned in the Qur’aan. It is also one of the frequenting issue of shirk throughout the nations since the beginning of human history. Perhaps it is now raised to a level higher than ever before.

Even in our climate the government realises that the only people they can use to modify Islaam and reform it to their liking to suit their foreign policies is through the so-called Soofees. These people are known for practices of bid’ah and shirk, including shirk in ‘Uboodeeyyah, du’aa` to other than Allaah subhaanahu wa ta’ala.

Worship is defined as doing everything that pleases Allaah internally and externally, verbally and in actions.

Tawheed al-‘Ulooheeyyah differentiates a person from being a Muslim or Mushrik or Kaafir.

The Mushrikeen believed in One Lord, and the Prophet sallAllaahu ‘alayhi wa sallam called them to ‘worship’ the one Lord. The Mushrikeen thus believe in Tawheed ar-Ruboobeeyyah, but despite of that they worshipped others alongside Allaah subhaanahu wa ta’ala.

“Say (O Muhammad): “Who provides for you from the sky and from the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs?” They will say: “Allaah.” Say: “Will you not then be afraid of Allaah’s Punishment (for setting up rivals in worship with Allaah)?””
[Soorah Yoonus (010:013)]

Shaikh ‘Abdu`r-Rahmaan ‘Abdu`l-Khaaliq wrote, “Instead of responding positively to this Verse they persisted in Shirk as in the saying of Allaah subhaanahu wa ta’ala, “”Has he made the âliha (gods) (all) into One Ilâh (God – Allâh). Verily, this is a curious thing!” [038:005] They denied that their objects of worships be united into the One God, the One Who has no partner. They insisted in the shirk of worshipping these false deities and their argument is given in the Qur’aan, “”We worship them only that they may bring us near to Allâh.” [039:003]”

An Ilaah is a diety, an object of worship.

When a person acknowledges that there is only one Lord, one Sustainer, then why worship other than Him or make du’aa’ to other than Him?

The argument of the mushriks of yesterday is no different than the arguments of the people of today who say that they are only seeking to get closer to Allaah through their intermediaries, the dead etc.

“And they worship besides Allâh things that hurt them not, nor profit them, and they say: “These are our intercessors with Allâh.” Say: “Do you inform Allâh of that which He knows not in the heavens and on the earth?” Glorified and Exalted be He above all that which they associate as partners with Him!”
[Soorat Yoonus (010:018)]

This was the only excuse they had to worship the idols.

When one understands the reality of shirk, then they will understand the reality of Tawheed.

What does an intercessor mean?

An intercessor or an intermediary is someone who argues on your behalf.

The mushrikeen made a false qiyaas (analogy or comparision) between Allaah subhaanahu wa ta’ala and human kings. Just as one needs to go through an intermediary before addressing the king, they made it so that one also needs an intermediary before addressing Allaah subhaanahu wa ta’ala.

It is understandable that a king cannot deal with every person with their minute problems, but making such analogy of the ability of the king with the Ability of Allaah is insulting Him. Allaah, the One who is closer to us than our jugular vein, why do we need an intermediary between us and Him?

When the mushrikoon called upon al-Laat and al-Uzzah, they expected these to go to Allaah with their supplication, and because this request came through these idols, according to the mushrikeen, Allaah would attach a sense of priority to answering their call.

Shaikh Abdu’r-Rahmaan then wrote, “And for this reason Allaah sent His Messengers, and revealed unto them His Books, so that the entire creation would submit in worshipping Allaah subahaanahu wa ta’ala alone, obeying His Commands alone and not associating anyone along with Him. “Truly, the religion with Allaah is Islaam” [003:019]“

Shaikh al-Islaam ibn Taymeeyyah wrote, “So Islaam means a person surrendering himself to Allaah alone, so whoever surrenders himself to (both) Allaah and someone other than Allaah is a Mushrik, and whoever refuses to surrender himself to Allaah, then he will be an arrogant person. The mushrik and the one who is too arrogant to worship Allaah subhaanahu wa ta’ala, they are both considered disbelievers. For a person to completely surrender to Allaah alone, it necessitates that a person will worship Him alone and obeys Him above everything else. So this is the Deen of Islaam, other than which Allaah does not accept anything else, and (the way a person can surrender himself to this Deen) is by making sure that he is obeying Allaah at all times, by doing what Allaah subhaanahu wa ta’ala has ordered him at specific times. For a mushrik to acknowledge that Allaah is the Creator of everything, the Lord of everything that will not save him from the Fire of Hell if it is not also accompanied with his acknoeledgement that there is no one worthy of worship but Allaah, no one deserves to be worshipped except Him, and that Muhammed is the Messenger of Allaah sallAllaahu ‘alayhi wa sallam, and henceforth it is obligatory to believe in whatever he informed us, and obligatory to obey him in whatever he ordered us with. Allaah subhaanahu wa ta’ala has already informed us of the mushrikeen that they believe in intermediaries between them and Allaah. They will pray to them/call upon them and take them as intercessors without any authority from Allaah subhaanahu wa ta’ala. Allaah said, And they worship besides Allâh things that hurt them not, nor profit them, and they say: “These are our intercessors with Allâh.” Say: “Do you inform Allâh of that which He knows not in the heavens and on the earth?” Glorified and Exalted be He above all that which they associate as partners with Him! [Soorat Yoonus (010:018)] Allaah subhaanahu wa ta’ala therefore informs us that all these people who took these individuals as intercessors between themselves and Allaah are muhsrikeen.”

‘Eebaadah is to do what Allaah subhaanahu wa ta’ala ordered us to do in the manner in which He ordered us to do it.

Allaah never told us to seek the intercession of the Prophet in this world, just like He did not ask the Christians to seek the intercession of ‘Eesaa ‘alayhi`s-salaam.

There are many people who claim to be Muslims, they dress the dress, they have the longest beards, the biggest turbans, whom if seen people think they are very pious. When one closely examines their actions, there is no difference between what they do and what the polytheists of old used to do!

There are several notions going around in the Muslim world about seeking help of other than Allaah, making tawassul through the Prophet sallAllaahu ‘alayhi wa sallam etc. Many of these things are outright shirk but other things may be categorized as bid’ah. This distinction must be understood to avoid false accusations of calling someone a mushrik whilst the person is committing a bid’ah or thinking a person to be Muslim (who commits bid’ah) whilst in fact he is committing shirk.

• Categories of Making Du’aa` to Other Than Allaah

Making du’aa` to other than Allaah can be broken down into five different categories:

1. Calling upon other than Allaah subhaanahu wa ta’ala for a need such asking for rain whilst believing that the one being called upon will answer the call. This is agreed upon to be shirk by absolutely everyone, even by the mushrikeen of the Ummah (i.e. those who believe in calling upon the dead etc.). For example, a person makes du’aa` to the Prophet sallAllaahu ‘alayhi wa sallam to grant people rain, whilst believing in his heart that the Prophet sallAllaahu ‘alayhi wa sallam is the one who grants people rain.

2. Calling upon other than Allaah for a need whilst believing that only Allaah will answer the call (and not the person they are calling upon). For example, a person calls upon the Prophet to (ask Allaah to) provide rain whilst believing that Allaah is the only One Who will provide the rain. This is still shirk.

Many mushriks argue that so long as you call upon other than Allaah with the belief that only Allaah can provide, then you are not a mushrik. Tawheed for these people is the mere belief that Allaah is solely responsible for ‘cause and effect’. This is their limited perception of Tawheed and justification for committing shirk.

A common Ash’aree belief is that one cannot say that the knife is cutting or the fire is burning, because Allaah is the only ‘doer’, so one must say that it is Allaah Who is doing the cutting and it is Allaah Who is doing the burning, otherwise one is a mushrik. This is a deviant belief stray from Ahlu`s-Sunnah.

One may respond to the people – who hold this certain belief of calling upon other than Allaah whilst believing that Allaah is the only One Who provides – by quoting the following aayah (about mushriks):

“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: “Allâh.” Say: “All the praises and thanks be to Allâh!” Nay! Most of them have no sense.”
[Soorat al-Ankaboot (029:063)]

3. Calling upon other than Allaah subhaanahu wa ta’ala asking them to intercede for them before Allaah. For example, a person (today/after the death of the Prophet) asking the Messenger of Allaah sallAllaahu ‘alayhi wa sallam to intercede with Allaah on their behalf.

“And they worship besides Allâh things that hurt them not, nor profit them, and they say: “These are our intercessors with Allâh.” Say: “Do you inform Allâh of that which He knows not in the heavens and on the earth?” Glorified and Exalted be He above all that which they associate as partners with Him!”
[Soorat Yoonus (010:018)]

In this Verse it is clear that Allaah labels these people who take “intercessors” with Allaah as those who worship others besides Allaah.

If someone says that it is the belief of Ahlu`s-Sunnah that the Prophet sallAllaahu ‘alayhi wa sallam will be given permission to intercede for us in the Day of Ressurection, then why can we not ask him now to intercede for us?

The answer is that the Prophet sallAllaahu ‘alayhi wa sallam never gave us permission to seek his intercession after he passed away nor did Allaah give us permission for doing so, rather He reprimanded the mushrikeen for seeking other’s intercession.

Now that the Prophet sallAllaahu ‘alayhi wa sallam passed away how is he able to hear our request for intercession?

Note that sending Salaah and Salaam upon the Prophet sallAllaahu ‘alayhi wa sallam is not the same as calling upon the Prophet sallAllaahu ‘alayhi wa sallam; it is perceived as making du’aa` for the Prophet as opposed to making du’aa` to the Prophet.

The Prophet sallAllaahu ‘alayhi wa sallam taught us the etiquette of doing things, and he taught us the etiquette of visiting a graveyard. He never instructed us to seek the help of those in the grave!

4. Calling upon other than Allaah to make du’aa` for us.

The mushrikeen now say that we believe that the (dead) Prophets can hear us, even normal dead people – this was the belief of many of the Salaf.

“On the day of Badr, the Prophet sallAllaahu ‘alayhi wa sallam ordered that the corpses of twenty-four leaders of Quraysh should be thrown into one of the dirty dry wells of Badr…” He sallAllaahu ‘alayhi wa sallam halted at the edge of the well, and addressed the corpses of the Quraysh infidels by their names and their fathers’ names: “O so-and-so, son of so-and-so and O so-and-so, son of so-and-so! Would it have pleased you if you had obeyed Allah and His Messenger? We have found true what our Lord promised us. Have you too found true what your Lord promised you?” ‘Umar radiAllaahu ‘anhu said: “O Messenger of Allaah! You are speaking to bodies that have no souls!” Allaah’s Messenger sallAllaahu ‘alayhi wa sallam said: “By Him in Whose Hand is Muhammed’s  soul, you do not hear, what I say better than they do.”
[Bukhaari]

The response is that we are not taught that we can ask the Prophet sallAllaahu ‘alayhi wa sallam something and he will ask Allaah on our behalf! None of the sahaabah did that after his departure.

One of the miracles of the Prophet sallAllaahu ‘alayhi wa sallam was that when we walked past stones and trees, these would give him salaam. Now, one holding such belief of the mushrikeen can say that we can even ask these stones and trees for intercession because they also give salaam!

The mushrikeen of then worshipped idols because they believed that Allaah has given these idols some powers, ability to hear and convey their invocations to Allaah etc.

The mushrikeen may bring all the evidences they can, but this will deem them no different than those musrhikeen of yesterday who came forth with the same arguments.

There is no difference at all between the early polytheists and the polytheists of today, if anything the polytheists today are worse. The polytheists of back then would abandon their idols and seek the aid of Allaah in times of great difficulty and after the difficulty is removed they would revert back to idol-worshipping. The polytheists of today ask their dead and their idols even at the time of greatest of difficulties! The polytheists of then did not have the Qur’aan with them, but the polytheists of today do have it in their presence, yet they commit their horrendous acts.

5. Calling upon Allaah by the ‘right of the Prophet’ by saying, “O Allaah! I ask you by the right of your Prophet that you grant me such and such.” This is not shirk rather it is an act of bid’ah.

The status of the Prophet sallAllaahu ‘alayhi wa sallam is indeed high with Allaah subhaanahu wa ta’ala but it has nothing to do with the acceptance of ones supplication.

As for the people asking by the ‘right of the Prophet’, then one should know that no one has any right with Allaah subahaanahu wa ta’ala at all.

One of the greatest reason it is considered bid’ah is that none of the Salaf ever mentioned this. None of the four Imaams mentioned this kind of supplication, except one narration from Imaam Ahmed, which in reality may be interpreted to mean that we make tawassul to Allaah subhaanahu wa ta’ala by mentioning the Prophet sallAllaahu ‘alayhi wa sallam.

Calling upon the Prophet sallAllaahu ‘alayhi wa sallam is shirk.

The Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, said, “Du’aa` is worship.”
[Aboo Dawood]

Many scholars say that it is forbidden to say that “O Allaah! I ask you on behalf of your Prophet.”

Some scholars permitted it whilst other scholars said that this particular issue is a matter of valid difference of opinion and a person following a particular opinion should not be condemned.

However if this sort of tawassul leads people to shirk, then it becomes a matter where people should be censured.

• Between Ignorance and Negligence in Gaining Knowledge

If someone has the means to come and learn the basic fundamentals of his religion but he fails to do so out of negligence, then he is not to be excused for his ‘ignorance’.

The person who is excused for negligence is the one who is living very far away from the Muslims (or source of Islamic knowledge) where he cannot physically travel to learn the basics of the religion or a person who has just embraced Islaam.

A person who died before the Prophet received prophethood, sallAllaahu ‘alayhi wa sallam. This person may have died with full knowledge that worshipping other than Allaah is shirk or he may have died without any knowledge of it in which case he is still treated as a mushrik. However about the latter we do not say whether this individual is in the Fire of Hell or the Hujjah is established against him. As far as the ruling of this world is concerned the scholars wouldn’t categorise the person as a Muslim.

• Hidden Shirk

It is reported that the Prophet said: “Of the things which I fear for my Ummah, the thing which I fear most is minor Shirk. Then he was asked about minor Shirk, and he said: “It is ar-riyaa.”
[Ahmed]

The Prophet sallAllaahu ‘alayhi wa sallam feared for the Ummah the hidden shirk more than the Dajjal.

A person should sincerely worship Allaah subhaanahu wa ta’ala in his heart. When he is praying to Allaah subhaanahu wa ta’ala, he should only do it for the sake of Allaah. The opposite of this is to perform actions to please other people. This minor shirk can develop into various forms.

A person may walk into the Masjid whilst another is praying, and the person praying decides to fix himself up, pray properly and slowly because the other person if watching him.

It could also be that a person is praying in the hidden compartments of his house, praying on his own, and he feels good about himself, that he is praying with such khushoo’ etc. Both these scenarios are cases of minor shirk.

Salaah cannot be divided, so the Salaah of the person won’t be accepted. If someone were to be reciting the Qur’aan and they had sincerity whilst reciting some Verses and then shirk crept in later on, their former recitation may be accepted and the latter rejected.

Inna’l-hamdulillaah wa’s-salaatu wa’s-salaamu ‘alaa rasoolillaah, wa ba’ad:

Lesson 03

[ Tawheed al-'Ulooheeyah ]

Tawheed al-’Ulooheeyah is to single out Allaah subhaanahu wa ta’ala in terms of worship. This is the most important and fundamental aspect of Islaam.

If someone says, “tell me in one second, what is Islaam all about?”

Then the quick, summarized, reply would be, “Worshipping Allaah Alone”.

This is what makes a person a Muslim and this is what distinguishes a person from being a Muslim and a kaafir.

Most of the entire creation believes in Tawheed ar-Ruboobeeyah, but where they differ is in Tawheed al-’Ulooheeyah.

The father of the prophet sallaAllaahu ‘alayhi wa sallam was called ‘Abdullaah!

The mission of the Prophet sallaAllaahu ‘alayhi wa sallam was never to call the mushrikoon to believe in Allaah as their Lord; his mission was to call the mushrikeen to worship Allaah Alone. This is what the Qur’aan speaks about time after time. For this reason he sent his companions to Abyssinia, he migrated to Madinah, he fought the battles, he conquered Makkah, and thereafter he sent his companions throughout the Arabian peninsula calling and inviting the tribes to worship Allaah Alone, and sent his companions to fight them if they resist and for this reason the Sahaabah fought the Romans and the Persians and defeated them by the Will of Allaah subhaanahu wa ta’ala.

Today, many da’wah scenes today, do not focus on Tawheed al-’Ulooheeyah, but something that may be attached to it. For example, many people call for the return of Khilaafah. This is a right call, none doubts it except the secularists.

One should however note that Khilaafah is not a goal, but a means to establish the Tawheed of Allaah Alone on this Earth, so that He is worshipped Alone.

Others call to pure “spirituality”, a person secluding himself, abstianing from the Dunya and extravagance and saying that this is in essence Islaam. There is nothing wrong with turning away from extravagance, but this is not the goal or essence, the goal is Tawheed of Allaah. From the Tawheed of Allaah comes leaving extravagance, relying upon Allaah Alone and being content with whatever one is given and being content with whatever is from the Decree of Allaah subhaanahu wa ta’ala.

The goal and the focus is Tawheed; Khilaafah and spirituality etc. are what come with it.

Other people’s focus is Jihaad in the Path of Allaah. Again there is nothing wrong with Jihaad in the Path of Allaah. However Jihaad was not legislated for its sake, but for a superior purpose, to raise the Word of Allaah subhaanahu wa ta’ala high.

‘Abdullaah bin ‘Umar radiAllaahu ‘anhuma narrated that the messenger of Allaah sallAllaahu ‘alayhi wa sallam said:
“I have been ordered to fight against people until they testify that there is no god but Allaah and that Muhammed is the messenger of Allaah and until they perform the prayers and pay the zakaat, and if they do so they will have gained protection from me for their lives and property, unless [they do acts that are punishable] in accordance with Islam, and their reckoning will be with Allaah the Almighty.”
[Bukhaaree and Muslim]

The manifesto of the Muslim is to implement the Tawheed of Allaah subhaanahu wa ta’ala. This is the purpose for which we were created and this is the purpose for which we were sent to the World.

A person may enter Islaam due to its Economic System, and testifying that it is the best econcomic system in the world, but does he become a Muslim? No.

He becomes a Muslim by testifying that there is noe worthy of worship except Allaah subhaanahu wa ta’ala.

Shaikh ‘Abd ar-Rahmaan wrote, “To single Him out in terms of His ‘Ilaaheeyah, is to single Him out in terms of ‘Ibaadah.”

Shaikh al-Islaam Ibn Taymeeyah rahimahullaah defined ‘Ibaadah as, “‘Ibaadah is a very comprehensive term, it includes everything that Allaah subhaanahu wa ta’ala loves and is pleased with, from the words that we utter, from the actions that we do, the apparent and the hidden.”

This is for the people who wish to leave Islaam within the four corners of the Masjid. People like these are filled with contradictions in their lives, even if they pray five times a day in the Masjid. If one looks at their homes, businesses, work, it is apparent how their culture overcomes Islaam in their lives. They may not even know if their business is halaal or haraam. They may be the people who like to pray 20 instead of 8 (rak’at for Taraaweeh) and go for Hajj/Umrah every year! They will even have a big mark of prostration on their head, but their dealings are completely corrupt.

Their personalities are so contradictory, becuase the idea of ‘Ibaadah they have is contradictory. ‘Ibaadah to them is something you do in the Masjid, not something you implement in your business or the treatment of your wife etc. This is why you have these narrow-minded people whose lives are completely messed up. And it is normally their children, coming from a secular mindset, who go to the media and the newspapers and say nonsense like, “I’m a practicing Muslimah and I don’t wear the Hijaab!”

A person does not become pious be praying five times a day in the Masjid.

We have four components of belief:

1. Statement of the heart – Belief in the articles of belief
2. Statement of the tongue – Testimony of faith, adhkaar
3. Action of the heart – Having the emotions/feelings
4. Action of the limbs – Salaah, zakaah etc.

All four components are necessary for a person’s Eemaan. Missing any one completely will take him out of the fold of Islaam.

Our apparent statements, are the statements of the tongue which are the testimony of faith, doing dhikr etc. Our apparent actions, are the actions of the limbs such as offering the Salaah, giving charity etc.

Our hidden statements, are the statement of the heart which is true belief. Our hidden actions, are the actions of the heart, which are the emotions inside, having feelings towards what we are saying or doing.

For example, if a person says that he believes in Allaah and he will pray as well and believes that Salaah is obligatory, but he does not love the Salaah, and does not love Allaah (not necessarily hating them). Will he be a believer? No, because the action of the heart is missing!

Another example would be Aboo Taalib, the uncle of the Prophet sallAllaahu ‘alayhi wa sallam, who was asked by the Prophet to utter the shahaadah on his deathbed, not just believe in the heart but utter with the tongue, and he did not do so because of his people, even though in his heart he believe that his nephew was the messenger of Allaah sallAllaahu ‘alayhi wa sallam, and because of him not uttering the belief, he is in the Fire for eternity.

On the authority of Al-Nu’man bin Basheer radiAllaahu ‘anhu, who said : I heared the messenger of Allaah sallAllaahu ‘alayhi wa sallam say:
“… Truly in the body there is a morsel of flesh which, if it be whole, all the body is whole and which, if it be diseased, all of it is diseased. Truly it is the heart.”
[Bukhaaree and Muslim]

What he is talking about is the fundamental aspect of Eemaan. The heart is where Eemaan starts from, when a person has love for Allaah and love for the sake of Allaah, and he has hate or dislike for the sake of Allaah, and he has a fear of Allaah that drives him to do anything that Allaah orders him to do and to stay away from what Allaah orders him to stay away from; this is the engine that drives him, this is what causes him to believe in Allaah’s reward and punishment and what drives him to get up and pray whilst everyone else is asleep.

The actions of the heart are perhaps the most important aspect of Eemaan that people should focus on. If that is good, then everything else in our Eemaan and ‘Ibaadah will be good; if the actions of the heart are rotten, then everything else will be rotten.

If we define ‘Ibaadah as this, something as small as putting a morsel of food into your wife’s mouth is worship, because it is something Allaah subhaanahu wa ta’ala is pleased with.

Respecting your parents when they are abusive to you, and being patient knowing that Allaah will reward you for your patience, is worship/’Ibaadah.

When you are out on the streets, and you realize that you have mistakenly taken away your brother’s right, or have backbitten him while he wasn’t there; you can stay quiet and don’t mention anything to anyone or if you have an action of your heart ticking inside of your body, it will make you think that what you have done is wrong, and that you fear Allaah’s punishment and it will make you move and apologize to this brother directly.

Shaikh ‘Abd ar-Rahmaan wrote, “What does servitude to Allaah mean? It means the ultimate reduction of human value in the sight of Allaah subhaanahu wa ta’ala and to completely subjugate oneself to Allaah’s Will and loving, hoping and fearing Him for Who He is and what He has done for us, and to follow Him in whatever He Commands us to do. This is essentially the meaning of none being worthy of worship except Allaah and no one deserves to be worshipped except Allaah. This understanding is the dividing factor between the people of Islaam and the idol-worshippers. This is the Deen of all of the messengers, and Allaah has said: And verily, We have sent among every Ummah a Messenger (proclaiming): “Worship Allaah (Alone), and avoid Taaghoot.”

It is to lower oneself to the lowest of the low before Allaah subhaanahu wa ta’ala and putting oneself under His Command, without asking how and why. This is the meaning of Islaam. This is what entails to the meaning of submission to Allaah subhaanahu wa ta’ala.

Hitting the ground, and going to sujood on the ground shows the true servitude to Allaah subhaanahu wa ta’ala.

Loving, hoping in and fearing Allaah, are all actions of the heart, and if a person has all of these things, he will never bow down to anyone else.

The effects of the actions of the heart are emmanated on the limbs. An example of this is praying at night as seen from the love of the Prophet sallAllaahu ‘alayhi wa sallam towards his Lord.

‘Aa’ishah radiAllaahu ‘anha would see the Prophet sallAllaahu ‘alayhi wa sallam standing for Night Vigil Prayer all night until his feet were cracked and swollen. She asked him, “Why do you do this at a time when Allaah has forgiven all your past and future sins?” The Prophet sallAllaahu ‘alayhi wa sallam said, “Shall I not be a thankful servant?”
[Bukhaaree and Muslim]

Having hope in Allaah subhaanahu wa ta’ala is that He will not cheat us or let us down for all we have done in this World.

Having a hope in Allaah that a deed done now, even though we may not see the fruits of it today, our children or our grandchildren may see the fruits of it in the time to come. This was praciticed by the martyrs of Islaam, like Sumayya radiAllaahu ‘anha, the first martyr in Islaam.

Sumayya radiAllaahu ‘anha came from a very poor family, and no tribal allegiences to protect her from Quraysh at that time. She was very vulnerable. Her status may be compared to the asylum seeker in this country, if he speaks out too much, he may sent back to the country he escaped from. She was killed by Quraysh for believing in laa ilaha illaAllaah and that all the idols are false. She never lived to see what became of the Muslims in Madinah, the prosperity, the conquests, she saw none of it, the only thing that kept her going was hope.

The vanguards of Islaam, the Muhajiroon and Ansar, they strived and struggled, and they did this all for no return in this world. This is what we should strive to be like, those who do so much for the sake of Allaah and expect no materials rewards in return. The true understanding of ‘Uboodeeyah drove these people, which is to show humility to Allaah subhaanahu wa ta’ala, and to have extreme love, extreme hope and extreme fear of Allaah subhaanahu wa ta’ala.

Taaghoot is anything which is worshipped besides Allaah and is pleased with it, anything that sets itself up as a rival against Allaah.

Such as a soofee shaikh who calls people to himself, to ask him for provisions, children, intercession before Allaah etc.

Another taaghoot would be the one who prescribes something contrary to the Command of Allaah. Allaah prescribed 100 lashes for the fornicator, but the taaghoot will prescribe otherwise, let them free according to his own legislation etc. He is setting himself up as a rival to Allaah subhaanahu wa ta’ala.

This is why the messengership and prophethood was never an easy job, because it required confontration with the baatil, with the taaghoot.

Lesson 02

[ Tawheed ar-Ruboobeeyah ]

• Examples of the Usage of Qiyaas in ‘Aqeedah

Al-Qiyaas al-Awla with respect to Allaah, which is analogy via priority. We make qiyaas when we say that it is considered to be a good thing or perfection for man to be described with wisdom, then by way of al-Qiyaas al-Awla, Allaah is more deserving to be described with Wisdom.

So if there is anything good in a human being and it contains no deficiency whatsoever, then Allaah subhaanahu wa ta’alaa is more deserving of it.

Is it perfection for man to speak or to be dumb? It is perfection for man to speak, so surely Allaah is more deserving to be described with that attribute of being able to speak.

Which of the two is better, the one who is knowledgable or the the one who is ignorant? The one who is knowledgable is better. Since the attribute of having knowledge is better and a human being is dignified by it, then surely Allaah is more deserving of being described with that Attribute.

Life is a perfection, that which is alive is better than that which is dead, so Allaah is more deserving to be described with the Attribute of Life.

For those who believe not in the Hereafter is an evil description, and for Allâh is the highest description. And He is the All-Mighty, the All-Wise.
[an-Nahl (016:060)]

Certain attributes have perfection in some ways but also indicate defects in other ways. For example, the ability to procreate is an attriute of perfection in man, but it also is an attribute of deficiency. It shows that man needs to procreate to continue the lineage and for support at old age. So the attribute of procreation cannot be attributed to Allaah.

• Tawheed of Allaah

Tawheed of Allaah, which is to single Him out with respect to His Lordship, Worship and His Names and Attributes is the first and foremost obligation upon a person and it is the most fundamental aspect of Islaam, one thing a person can never ever be ignorant of.

A person may be ignorant of Salaah or zakaah, but they cannot be ignorant of this most basic aspect of the religion, which is that we worship One God.

Shaikh ‘Abd ar-Rahmaan wrote, “The different types of Tawheed. It is obligatory upon a legally, sane person, to single out Allaah subhaanahu wa ta’alaa in terms of His Lordship, His Worship, His Rulership/Legislation, His Names and His Attributes.”

From this it is apparent that the Shaikh has catergorized Tawheed into five different, distinctive parts.

1. Tawheed ar-Ruboobeeyah
2. Tawheed al-’Ulooheeyah
3. Tawheed al-Haakimeeyah
4. Tawheed al-Asmaa’
5. Tawheed as-Siffaat

• Ruling on Categorization of Tawheed

A lot of ignorant people have issues with others dividing Tawheed into several categories.

For example when Shaikh al-Islaam said that Tawheed is of two types: Tawheed in Allaah’s Lordship, and Tawheed in His Worship (and in some instances he added a third category which is Tawheed in His Names and Attributes).

Soofees, at that time said that this is a bid’ah and that we do not have two/three types of Tawheed in Islaam, but only one: “qul huwallaahu Ahad” and dividing Tawheed into two/three types seems to be imitating the Chrsitians (in their “trinity”). This is their ignorant, and really shallow arguement.

We are not saying that there are three different types of Tawheed, all we are saying is that there are three different aspects where people should focus in case they believe in one aspect and negate the other. This is a problem for the soofees.

Many soofees, who come from the ash’aree background, religion for them is just about simply knowing God and just knowing the truth, similar to the Greek philosophers, and not about how that Truth benefits them in their lives. So if one reads the books of these Muslim philosophers on Tawheed, it is about how to prove that there is only One God, but in terms of worshipping Him alone, fearing Him alone, placing trust on Him alone is hardly mentioned and is neglected.

By the way, Ibn Taymeeyah was not the first to categorize Tawheed anyway.

So in order to emphasize certain aspects of Tawheed, there is nothing wrong with categorizing Tawheed or dividing it into different categories in a manner that people can understand. It has nothing to do with inventing or innovating.

The fact that we have four basic sources of law in Islaam, Qur’aan, Sunnah, Ijmaa’ and Qiyaas. There is no Verse in the Qur’aan or ahadeeth which state that the Muslims have four sources to refer to. The Prophet sallaAllaahu ‘alayhi wa sallam did not teach this.

It was only later that for the sake of codifying Islaamic Law and making it easy for the people to understand, the scholars researched all rulings of Islaam and traced them back to these four sources.

Can anyone argue that Tawheed al-’Ulooheeyah is bid’ah, just because the prophet sallaAllaahu ‘alayhi wa sallam did not mention three categories? No!

If one were to deny Tawheed al-’Ulooheeyah and say they did not know such thing, then they will be on the deen of the mushrikeen, because they accepted Allaah but did not worship Him alone.

It is not a matter of innovation, but it is a matter of categorization. As far as categorization is concerned people can add to it and take away from it as they feel best.

Shaikh Saalih Aal Shaikh sees nothing wrong with adding a fourth category, Tawheed al-Mutaaba’ah, which is to single out the prophet sallaAllaahu ‘alayhi wa sallam in following him and not following anybody else besides him.

Shaikh Saalih al-Fawzan disagrees with this categorization and said that there is no need to add a fourth category and “laa ilaaha illaAllaah Muhammadur rasoolAllaah” is enough.

Ibn ‘Uthaymeen when he mentioned eemaan, he mentioned the eemaan in the existence of Allaah before mentioning Tawheed ar-Ruboobeeyah. So he adds this fourth one right in the beginning. And Shaikh al-Albaani disagrees!

In our case, Shaikh ‘Abd ar-Rahmaan ‘Abd al-Khaaliq likes to mention to us Tawheed in its five different dimensions and Shaikh bin Baz had no problems with this at all.

It is shallow for people to object to the categorization of Tawheed. The importance is not to be given to the categorization but to the substance itself. Is a person worshipping Allaah alone or not, is the person referring to Allaah’s Judgment alone or not?

A person who believes that Tawheed al-Haakimeeyah is a part of Tawheed al-’Ulooheeyah and accepts it, there is nothing wrong with that.

The problem is when people end up denying Tawheed al-Haakimeeyah altogether and say that Allaah does not have the right to legislate their lives, then this person has committed apostasy. Anyone who denies Allaah’s right to Legislate is not a Muslim at all and is a rebel against Allaah subhaanahu wa ta’alaa.

As far as the categorization is concerned, the thing that matters is that a person spends his life in complete subservience to Allaah subhaanahu ta’alaa and not that he knows the in depth details of classifications etc.

• Tawheed ar-Ruboobeeyah

Tawheed ar-Ruboobeeyah is to single out Allaah subhaanahu wa ta’alaa in His Lordship which is to say that He is the Only Creator of everything that exists and the only Sustainer to everything that exists.

Shaikh ‘Abd ar-Rahmaan wrote, “For a person to single out Allaah subhaanahu wa ta’alaa in His Lordship is for him to believe with certainty – i’tiqaad jaazim – (without any doubt whatsoever) that Allaah is the only Lord, only Creator and the only Sustainer and that He is the Lord of everything and its Owner and He holds the keys to the heavens and the Earth. He is the One Who gives life and He is the One Who takes life. He is all able to do everything.

Certainty is that one has 100% belief. The one who says he has 99.99% belief in the existence of Allaah for example, is a kaafir. The belief has to be 100%.

Many of the people who have been given Scriptures describe Allaah subhaanahu wa ta’alaa as Someone weak and feeble! Someone Who is overcome by His emotions and starts crying and Someone Who is challenged by one of His prophets and is defeated in a battle! This is how Bible describes Him!

Allaah is far exalted above the nonsense they attribute to Him.

If one looks at this belief of man vs. God, one will notice that much of it is influenced by Greek Mythology. The Greek civilization had this idea about lots of gods in the heavens and man on Earth, who were rebellious against the gods and anti-authority. So the prevailing anti-authority attitude in the West takes root in the Greek Mythology of man vs. God.

Allaah is all able to do everything. He has no partner, no rival and no likeness.

Verily, Allâh! Unto Him belongs the dominion of the heavens and the earth, He gives life and He causes death. And besides Allâh you have neither any Walî (protector or guardian) nor any helper.
[Soorat at-Taubah (009:116]

Blessed is He in Whose Hand is the dominion, and He is Able to do all things.
[Soorat al-Mulk (067:001]

They made not a just estimate of Allâh such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand. Glorified is He, and High is He above all that they associate as partners with Him!
[az-Zumar (039:067)]

With this Verse the Shaikh ends Tawheed ar-Ruboobeeyah.

Tawheed ar-Ruboobeeyah is about establishing that there is One God.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Every child is born in a state of fitrah (the natural state of man, i.e., Islam), then his parents make him into a Jew or a Christian or a Magian.”
[Agreed upon]

Fitrah is the natural inclination.

Who teaches the young baby to suckle? Who teaches the bee how to collect honey? Who gives them the brains? Yet as soon as they are born, they are programmed to do certain things. Likewise human beings are programmed to believe in One God.

Even the athiests cannot deny this, they are confused and their arrogance will not allow them to admit this.

Europe turned against Christianity for limiting their scientific progress, and uprooted it. Now one can bring many theories for a certain topic, except the fact that it may be “an Act of God”. The Word “God” only brings them the flashbacks of tyrannical rule of Christianity and the kings and rulers against the weak and poor.

In the Islaamic history, we were independant with regards to science and religion. People with ideas, aired them in public and they were accepted. There was never a clash between science and Islaam, the sort of clash that the western society faced. The only problems are with theories such as Evolution and similar absurdities.

• Deviations Concerning Tawheed ar-Ruboobeeyah

Belief in God is so simple that one does not even need to convince a person that there is God. But this is where some of the Muslims make mistakes, especially the Mu’tazilee and Ash’aree school, who take their ideas from Greek philosophy which denied God altogether.

They say that a person can never be a true Muslim unless he believes in the One True God and he arrives to this belief through an intellectual process. So if a person is a Muslim just because his parents are Muslim, then he is not a true Muslim, unless he takes an intellectual route to arrive at the existence of Allaah. Some of them even say that he is a kaafir.

Imaam al-Ghazzali, for example, said that “the first obligation upon a Muslim is not to contemplate rationally about the existence of God, but it is to doubt his own belief!”

After doubting, then you take the intellectual route to believe in God. This route that they take is very complicated and how can a layman understand that sort of understanding.

They say, to prove that there is a creator, you have to prove that there is a creation. To prove that something is a creation, you have to prove that everything in the creation is either moving or stationary or it has one colour or another colour, or one smell or another smell; meaning that it is always changing. Anything that changes cannot be eternal. Change itself is something that subsists inside an atom. Anything that is an atom and sbuject to change, then that is creation, because this changing cannot be eternal. That chain of change cannot go eternally and has to stop somewhere, and the point where it stops is where the creation meets the Creator.

Thereby they restrict the existence of Allaah to something as complex as that.

The scholars say that whatever the human being is in need of, it is given to him in that proportion. A human being is more in need of water than food, so the proportion of water on Earth is greater. A human being is in need of air than water, the proportion of air is greater than water. And man is in need of Allaah than anything, which is why the proof of the existence of Allaah is everywhere and in ourselves (not literally!)!

This is why the Hujjaah of Allaah subhaanahu wa ta’alaa is established against anyone who opens his eyes!

The Qur’aan does not focus that much on Ruboobeeyah. The call of the prophets was to worship One God, not to believe in One God. All the pagans believed in One God, but they worshipped others beside Allaah.

Aboo Lahab believed in Allaah! Is he a Muslim? No! He associated partners with Allaah in worship. He is a mushrik, a kaafir!

• Rational Arugements for Tawheed ar-Ruboobeeyah

If there were more than one god, then they would fight each other.

No son (or offspring or children) did Allâh beget, nor is there any ilâh (god) along with Him; (if there had been many gods), behold, each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allâh above all that they attribute to Him!
[Soorat al-Mu'minoon (023:091)]

For example, if there were two gods, one wants to build and the other wants to destroy. Three things could happen in this scenario:

1. Whatever both of them will, it happens.
2. Nothing happens.
3. Only the will of one of them happens.

The first one is not possible, as you cannot build and destroy something at the same time. The second one, is that for both of them not being able to excercise their will will reduce their ability as gods! The only possibility would be the third, that one surpasses the other and thus in the case of the one who does not get to enforce his will, he cannot be god!

People who believe in dualism, darkness and light, even they believe that light is better than darkness and they disagree amongst themselves whether darkness is pre-eternal or something that came into being later on.

Christians who believe in trinity, even amongst themselves they believe that there is a superior Lord, God the Father.

Even Hindus, who worship anything that moves (i.e. monkeys, rats, people), at the end they worship One Supreme God.

It is basically consensus of humanity that there is One God! Despite the different colours, races, languages, one thing that unites all humans is their belief in One God.

As for those who ask for the existence of God to be proven without reference to the Qur’aan, they should know that the Qur’aan is not just for the Muslims, rather It is sent for all of humanity.

The Qur’aan speaks for itself and it is full of simple rational proofs.

Lesson 01

[ Manhaj ]

• Importance of Studying this Topic

People are attracted to certain topics. If one were to talk about how to pray or fast, hardly people would have turned up (to the class). The big crowd is due to the fact that controversial issues are to be discussed relating to current affairs.

Every time and places have their challenges and tests. If one talks about things related to the lives of people, then they will be attracted to those lectures and talks. There is nothing wrong with this, but it does show that our priorities are still not right. The first thing we should be learning is ‘Adab and how we should behave with our surroundings and with Allaah.

With good intentions, scholars wish to teach people the basics before teaching them the controversial issues. This is of course the right thing to do.

However, people are always changing sides because most of these issues are not dealt with head on. So the current situation dictates that the people are in dire need for their confusion to be cleared up with regards to certain issues, so these issues have to be discussed by the people who have been entrusted with the knowledge of the Shar’eeyah.

For example, if you are a patient, you have a certain ailment and you go to the doctor. Instead of giving you the treatment that you need for that specific disease, the doctor tells you to go and do excercise or something that you should be doing to keep fit. This is good advice, if you keep yourself healthy it may prevent you from falling ill.

However, if a patient like that walks into the surgery, with a particular disease (or confusion) and instead of giving him the medicine or treatment to get rid off that particular disease (or confusion), the doctor tells him to go and try to prevent that illness from occuring, then it is too late, because the person is already ill (or confused)!

So because there are so many issues and confusions which people have and no one is dealing with them, we are going to go through a book which deals with these issues in a balanced, level-headed way based on solid principles of the Shar’eeyah. Issues such as politics, Ummah, citizenship, khilaafah, scholars, tawheed, da’wah and others we think about on a daily basis will be dealt with in these classes inshaa’Allaah.

We recite Soorat al-Faatihah in every rak’ah and we ask Allaah to guide us to the Straight Path in every single prayer. The fact that we do that shows that nobody can lay down a claim to be on the Straight Path 100%. “I am 1oo% on the Straight Path and I am right and you are wrong.” If that was the case, then there would be no point in asking Allaah to guide us to the Straight Path in every Salaah.

The Straight Path is finer than hair and sharper than a sword, like the Siraat on the Day of Judgement. It is very easy to fall off the Straight Path, right or left, and it is a constant struggle to maintain that balance.

The Straight Path doesn’t just refer to having the right ‘Aqeedah, but it also refers to having the right ‘Adab, morals and manners and ethics and knowing how to interact with people in a way that does not appease them. It is all about achieving a balance.

• Book of Study

The book we will be studying is called “as-Siraat: Usool Manhaj Ahl as-Sunnaah wa’l-Jamaa’ah fi’l-I’tiqqadi wa’l-’Amaal” – “The Path: The Principle of the Manhaj of Ahl as-Sunnaah wa’l-Jamaa’ah in Belief and in Actions (theoretically and practically)”.

• The Meaning of “Manhaj”

Manhaj comes from Nahaja/Yanhaju, which means to “take a way” or to “take a path”. In English it can be translated as “methodology” or “method”.

So if someone asks, “what is your methodology in your prayer?”, then what he is asking is “how do you pray?”

“What is your methodology in your thought process?” Many people think that there is pressure from the government and council, so I must capitualte and give in, sacrifice my beliefs, drink alcohol in moderation, celebrate Christmas, be a “moderate Muslim”, the way they want me to be. This is the thought process of many people. They are very eager to assimilate, very eager to intigrate and very eager to lose their identity, their culture , their religion and everything.

[We seek refuge with Allaah from falling into this evil.]

The Muslims, they have a certain thought process. If any new issue arises, they first look at the Qur’aan, then the Sunnaah, then (according to the majority of te scholars) Qiyaas (analogy, looking at situation and finding similarities in the Sunnaah, borrowing its ruling and applying it to the current situation) and then Ijmaa’ (consensus of the Muslim scholars of a particular era, agreeing upon a particular issues).

So for a Muslim, this is his manhaj in how he goes about deducing rulings, how he goes about deciding what he needs to do and what he is not to do. This is his manhaj in Fiqh.

Manhaj in ‘Aqeedah is how one goes about believing in whatever they believe in. The Muslim goes to the Qur’aan and Sunnaah and whatever is there we believe in it wholeheartedly. If there is qiyaas in certain aspects of ‘Aqeedah we accept it and if there is ijmaa’ of the scholars on issues where there is no clearcut texts, then we accept it wholeheartedly.

Other people have a different Manhaj altogether. For example, the deviant sect of Ash’areeyah, they have a different methodology and different approach to ‘Aqeedah altogether. They base their entire belief on Aristotle’s categorization of what exists. Their beliefs are rooted in Greek philosophy that dictates to them that everything that exists in this form and that form. With that paradigm they dictate what is and is not in their ‘Aqeedah.

For example, they deny that Allaah is above His Throne, because they say that above or below or right or left is not applicable to Allaah, since anything that is subject to directions is created. This is their arguement. They “know” this because everything is made up of substances, and one of the qualities of substances is that they are enclosed in six directions.

Their approach to ‘Aqeedah is very philosophical. So they draw their conclusions based on their philosophical principles which they attained from the Greeks, then they look at the Qur’aan and whatever agrees with their principles they take it literally and whatever goes against their principles, they reinterpret it, like in the case of the Allaah’s rising above His Throne. This is how they play about with the Qur’aanic text in order to remain faithful to the principle they attained from Greek philisophy.

“The Sahaabah (may Allaah be pleased with them) needed to prove the Prophethood of Muhammad (peace and blessings of Allaah be upon him) to the Jews and Christians, but they did not add anything to the evidence of the Qur’aan; they did not resort to arguments or lay down philosophical principles. That was because they knew that doing so would provoke trouble and cause confusion. Whoever is not convinced by the evidence of the Qur’aan will not be convinced by anything other than the sword, for there is no proof after the proof of Allaah.”
[Refer to: Abu Haamid al-Ghazzaali wa’l-Tasawwuf]

[Not part of the class] This quote is referring to the fact that people often times try to use philosophical ideas and theories to give da’wah to the disbelievers (i.e. the watch in the desert), whereas they should be using the examples and warnings set down in the Qur’aan instead.

The Muslims also have a manhaj when it comes to Da’wah. Part of this manhaj is to speak the truth at all times, not to compromise (their beliefs), to remain patient when faced with challenges, persecution and oppression, not to react to situations and to be level-headed, to take challenges with bravery and strong heart.

Most people when they talk about Manhaj today are referring to Da’wah. So when they say “you are on/off the manhaj”, they are referring to the similititude of the people with regards to their methodology in Da’wah. Many of these people (who make a big issue out of manhaj), their da’wah revolves around governments and authorities, so whoever is with the government is on the manhaj and whoever is not with the government is off the manhaj etc.

Manhaj is thus a general term and it must be contextualized with regards to a certain topic. Such as ones Manhaj in Da’wah, ones Manhaj in ‘Aqeedah, ones Manhaj in Jihaad etc. All faculties in Islaam have a “manhaj”.

What we will be studying is the methodology of Ahl as-Sunnaah wa’l-Jamaa’ah with respect to beliefs and actions. How we believe in what we believe in and what we do for the sake of Allaah.

If we go out in the morning to earn a living, that is to do with our actions and is regulated by the manhaj of Ahl as-Sunnaah wa’l-Jamaa’ah, that we do not do anything haraam to earn money. If we go out to do da’wah, our Manhaj governs what we can do and say to invite someone to Islaam. Likewise for Jihaad, the manhaj of Ahl as-Sunnaah wa’l-Jamaa’ah governs what is permissible and what is not permissible, treaties and covenants etc.

• Author of the Book

The book is by Shaikh ‘Abd ar-Rahmaan ‘Abd al-Khaaliq, from Kuwait. He was born in 1939.

He studied in Madinah University under mashaa’ikh like Shaikh ibn Baz and he learned hadeeth from Shaikh al-Albaani – may Allaah have mercy on them all. He was from the mashaa’ikh in Kuwait who were trying to clear up the intellectual confusion that existed during the Gulf war, by writing books such as this.

He was first introduced to students in the UK by scholars like Shaikh Ali at-Tamimi – may Allaah hasten his release.

Back in the 1990s Ali at-Tamimi was one of the leading figures in Da’wah in the West. He is of Iraqi origin and is a scientist in America. Currently, he is serving a sentence after being accused of things which he was never guilty of. Before the sentence, they offered a plea bargain to him to admit that he is guilt of “such and such”. He gave a very emotional speech, and said that:

… I am Allaah’s property and creature; if Allaah subhaanahu wa ta’alaa wants to place me out here in public with everybody and have my freedom and if Allaah subhaanahu wa ta’alaa with the Wisdom that He has alone would like to place me in prison, then that is his choice, He is my Creator and I accept His Decree. And I remember when I went to my parents, I was quite confused as to what to do, and my mother she told me, she said: Son, remember death only comes once in life.

And my father who is 84/85 years old, is technically blind said to me: Son, I would prefer to see you die in prison, that you are keeping to your principles and what you believe in, rather than for you to sell your soul, and to be rejected by yourself and of course by your Lord.

And I remembered when I was thinking it, I was trying to figure with my soul, what should I do; the shar’eeyah teaches us to take the lesser of two evils, but I remember that a person, who as a young man I grew up reading his books and loving his teachings, Sayyid Qutb saying as he was facing the executioner: By Allaah, the finger which bears witness that there is nothing worthy of worship than Allaah, how can it sign something which is false?

I remembered ibn Taymeeyah, who said: What can my enemies do with me, my Paradise is in my heart, it goes with me wherever I go, to put me in prison is to let me have a khalwa (a private devotion with Allaah), to execute me is martyrdom and to kick me out of my land is a Seeyaha (journeying/travelling in the path of Allaah).

So when I thought of these people, who I read their books, studied and taught and I compared myself and I knew that there was only one choice that I could take in front of me, is that to put my trust in Allaah azza wa jall and hope for His Mercy and know that whatever Allaah decrees for me, in the end it will only be good and as ‘Umar ibn al-Khattaab used to say: I do not care in what state I wake up in, in the morning, whether it is good or bad, since I do not know what is good for me or what is bad…

I just said these few words so we remind ourselves that in the end we are Muslims, we are pleased with what Allaah decrees for us, we know that what Allaah has decreed for us would have never left us and what Allaah causes to leave us would have never hit us and we also that our purpose in life is not a PHd in Cancer, it’s not making this money, but it’s to worship Allaah and I can worship Allaah just as well in a prison cell as I can outside in this masjid…
- Shaikh Ali at-Tamimi (may Allaah hasten his release) before he was incarcerated

In that sense, Shaikh Ali at-Tamimi was a hero, a much celebrated person in the UK, he used to come every now and then from America. Two lectures he gave regarding this topic, one being the “Advice to UK Salaafees” and the other being “Intellectual Confusion Amongst Muslim Youths”. These lectures are very good and clarify many things within a very short amount of time.

[Check this page for these two lectures inshaa'Allaah: http://www.kalamullah.com/ali-timimi.html]

• Seal of Approval from Shaikh ‘Abd al-Azeez bin Baz

One of the reasons we chose this book is that when Shaikh ‘Abd ar-Rahmaan wrote this book, he sent a copy to Shaikh ‘Abd al-Azeez ibn Baz.

Shaikh ‘Abd ar-Rahmaan writes in his book, “I wanted this book to be a manhaj in learning, for those who are beginning there learning of Shar’ee knowledge. I wanted it to be comprised of issues that no student of knowledge (of Islaam) should be ignorant of and it should be key to seeking knowledge. I decided to send this book to the ‘Aalim of this Ummah, the Imaam of Ahl al-Islaam in his time, our father, our shaikh, Shaikh ‘Abd al-Azeez ibn Baz, rahimahullaah. Shaikh ‘Abd al-Azeez ibn Baz read this book from the beginning to the end, he corrected wherever there was a need for correction and he did not leave a single person that is worth mentioning except that he mentioned him in this book, there was not a single error except that he corrected it, and there was no benefit that he wanted to add which he didn’t add; that was in spite of his busy schedule, day and night, the fact that he is busy in prayer, fasting, teaching, giving fatwas, looking after brothers, weak Muslims around him, going out of his ways to attend people in need.”

Not only that Shaikh ibn Baz wrote back to Shaikh ‘Abd ar-Rahmaan and advised him to publish this book with the corrections, and so Shaikh ‘Abd ar-Rahmaan fulfilled his waseeyah to Shaikh ibn Baz by getting this book printed.

• The Religion of Allaah is ONE Religion

The Shaikh starts off first of all with the first and foremost obligation, and that is the belief of the Muslim.

Shaikh ‘Abd ar-Rahmaan wrote, “Islaam is the true religion with which Allaah has sent his messenger Muhammad sallaAllaahu ‘alayhi wa sallam as the last messenger and the master of all messengers and this is the religion of Allah to all the people of the world.”

Say (O Muhammad): “O mankind! Verily, I am sent to you all as the Messenger of Allâh – to Whom belongs the dominion of the heavens and the earth. Lâ ilâha illa Huwa (none has the right to be worshipped but He); It is He Who gives life and causes death. So believe in Allâh and His Messenger (Muhammad SAW), the Prophet who can neither read nor write (i.e. Muhammad SAW) who believes in Allâh and His Words [(this Qur'ân), the Taurât (Torah) and the Injeel (Gospel) and also Allâh's Word: "Be!" - and he was, i.e. 'Iesa (Jesus) son of Maryam (Mary)], and follow him so that you may be guided.”
[Soorat al-A'raaf (007:158)]

This means that the messenger of Allaah (sallaAllaahu ‘alayhi wa sallam) wasn’t only sent for the Banu Haashim, the Quraysh or the Arabs, but he was sent as the last messenger of Allaah to the entire mankind, which is why there will be no messenger/prophet after him.

Shaikh ‘Abd ar-Rahmaan wrote, “The deen of Islaam with which Allaah’s messenger sallaAllaahu ‘alayhi wa sallam was sent is the deen that He has chosen for all of His slaves. This is the deen He has sent with all of the messengers and all of the prophets beginning with Aadam ‘alayhis salaam and ending with Muhammad sallaAllaahu ‘alayhi wa sallam.”

Truly, the religion with Allâh is Islâm. Those who were given the Scripture (Jews and Christians) did not differ except, out of mutual jealousy, after knowledge had come to them. And whoever disbelieves in the Ayât (proofs, evidences, verses, signs, revelations, etc.) of Allâh, then surely, Allâh is Swift in calling to account.
[Soorat Aal Imraan (003:019)]

We know that Aadam is a prophet from the authenticated ahadeeth. Nooh was the first messenger of Allaah. ‘Alayhimussalaam.

Many people have this idea that different prophets were sent with different religions. The fact is that there is only one religion and One God. It does not make sense that One God sent many messengers and created many religions and made these religions fight each other. This is not a god of mercy and love! So if there is One God, there is only one way to God and if there is One God, there is one religion of God. All the different messengers and all the different prophets came with one religion, they did not come with multiple religions, which is why in the Qur’aan all the prophets are referred to as Muslims. We are not claiming them for ourselves, we are claiming them for Allaah.

There is the religion of God and there is deviation. The religion of God is what Nooh (Noah) came with, but people deviated. The same for Ibraahim (Abraham), God sent him with the same message and religion, but the people after him deviated. Moosaa (Moses) was sent after him to bring the people back to the religion of God, the people after him changed it. ‘Eesaa (Jesus) was also sent to rectify the religion of Moosaa, and not to bring a new law, then the people after him changed the religion of God and then Muhammad came to change the distorted religion back to what it was. SallaAllaahu ‘alayhum wa sallaam.

Jesus is reported to have said, “Do not think that I have come to abolish the Law (the Old Testament) or the Prophets; I have not come to abolish them but to fulfill them. I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke or a pen, will by any means disappear from the Law (the Old Testament) until everything is accomplished.”
[Matthew 5:17-18]

Shaikh ‘Abd ar-Rahmaan wrote, “All the messengers and all the prophets called to the religion of Islaam, which is to unify Allaah with respect to His worship, to completely submit ourselves to His Command and Orders and to have faith in the Ghayb (unseen)”

• Meaning of Islaam

Islaam does not mean peace and love, rather Islaam is complete submission to Allaah alone, through which one may attain spiritual, social and all types of peace.

Islaam comes from the root word “Istislaam”. It shares the same root word of Salaamah – peace, security etc.

To have faith in the Ghayb is very important. Many Muslims, anything they cannot make sense of in Islaam, they always start questionning (i.e. How can Jesus be born without a father; maybe by Angels, Allaah is referring to other scientific things that bring about cause and effect!) People explain away scientifically the flood of Nooh and what happened to the people of Sodom and Gomorrah. They watch this “historical” channels that offer various explanations.

One thing they forget that the believers are those who believe in the Unseen. The Unseen are things that cannot be rationally explained, otherwise they would not be of the “unseen” and there would be no test for us, no trial to see whether we believe or not.

Faith is when you believe in something you cannot see, not something you can see! That is faith.

Truly! This, your Ummah [Sharia or religion (Islâmic Monotheism)] is one religion, and I am your Lord, therefore worship Me (Alone).
[Soorat al-Anbiyaa' (021:092)]

And verily! This your religion (of Islâmic Monotheism) is one religion, and I am your Lord, so keep your duty to Me.
[Soorat al-Mu'minoon (023:052)]

The Prophet (peace and blessings of Allaah be upon him) said: “I am the closest of mankind to ‘Eesaa ibn Maryam in this world and in the Hereafter. The Prophets are like brothers (from one father), their mothers are different but their religion is one.”
[Narrated by al-Bukhaari]

• The Purpose Behind Sending Messengers

And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allâh (Alone), and avoid (or keep away from) Tâghût (all false deities, etc. i.e. do not worship Tâghût besides Allâh).” Then of them were some whom Allâh guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied (the truth).
[Soorat an-Nahl (016:036)]

Why did Allaah sent messengers to every nation? To worship Allaah alone and to stay away from Taaghoot (anything that is worshipped besides Allaah and is pleased with it).

‘Eesaa ‘alayhis salaam is also worshipped besides Allaah, but is he taaghoot? Of course not! ‘Eesaa ‘alayhis salaam is worshipped besides Allaah but he is not pleased with it.

And (remember) when Allâh will say (on the Day of Resurrection): “O ‘Iesa (Jesus), son of Maryam (Mary)! Did you say unto men: ‘Worship me and my mother as two gods besides Allâh?’ ” He will say: “Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my inner­self though I do not know what is in Yours, truly, You, only You, are the All­Knower of all that is hidden and unseen.
[Soorat al-Maa'idah (005:116)]

A person who sits there are says “come to me and I will grant you what you need” or “I will tell you what your future holds” or “if you are impotent I will give you the ability to have a child” (just remember to set up the direct debit to my account on a monthly basis and I will give you all you need!). This person has set himself up as a rival unto Allaah. He is a taaghoot.

A live example would be Snake Naazim Haqqani. One can look him up in youtube. There are people prostrating to him, kissing his feet and “breakdancing” in front of him.

Another example of taaghoot would be one who changes the law of Allaah. Allaah says that the sister gets half her brother in inherticance, but the person knowing the Command of Allaah says that the siblings still should get equal shares. This taaghoot sets himself as a rival to Allaah.

And We did not send any Messenger before you (O Muhammad) but We inspired him (saying): Lâ ilâha illa Ana [none has the right to be worshipped but I (Allâh)], so worship Me (Alone and none else).”
[Soorat al-Anbiya' (021:025)]

So Allaah is the Creator of the entire creation and He created them all – man, jinn, angels – to worship Him. Allaah is the Lord of the ‘Aalaameen.

‘Aalaameen refers to anything that exists besides Allaah.

Anything besides ‘Aalaameen is Allaah!

Shaikh ‘Abd ar-Rahmaan wrote, “Allaah has willed that from His creation, the Jinn and man, there will be those who believe and those who disbelieve.”

He it is Who created you, then some of you are disbelievers and some of you are believers. And Allâh is All-Seer of what you do.
[Soorat at-Taghaabun (064:002)]

• Islaam is the Complete and Comprehensive Religion

Shaikh ‘Abd ar-Rahmaan wrote, “Islaam with which our beloved messenger sallaAllaahu ‘alayhi wa sallam was sent is a religion which is shaameel (comprehensive), kaameel (complete).”

The Cambridge Online Dictionary defines the word comprehensive to be “complete and including everything that is necessary”.

Buddhism for example, is not a comprehensive religion, because it does not teach us everything, such as finaincial aspects, social aspects etc.

Christianity as it exists today is not comprehensive, even though it was at first a comprehensive religion.

In England, a few centuries back, by law Christians were not allowed to deal in usury (Jews were made an exception of, because apparently Judaism allows dealing with usury). They caved in at the end and usury prevailed in the UK. Europe has a very bad history of clashes between Church and “State”. Weak people were oppressed and were taken advantage of. At the end of the struggle Christianity was subdued, and all its political aspects were taken away, until it became only to be known as the official religion of the country and that’s about it. They have no power over politics or economics, so much so that now they have gay and lesbians ministers and bishops! They made a deal with the devil saying that we will look after religion and you look after politics and now they are paying for that deal. These people are messing around with their religion! They have no power to say that you cannot have gay and lesbian bishop just as you cannot have a Muslim priest!

Islaam is not just about coming into the Masjid praying five times a day and then going out smoking, drinking and committing zinaa. It covers our life from the moment we wake up until we go to sleep. The moment one says “there is no diety worthy of worship except Allaah”, what he is saying effectively that “I am completely submitting my will to Allaah and I will do whatever He asks of me” (not only in the Masjid!).

Say (O Muhammad): “Verily, my Salât (prayer), my sacrifice, my living, and my dying are for Allâh, the Lord of the ‘Alamîn (mankind, jinns and all that exists).
[Soorat al-An'aam (006:162)]

Islaam was revealed to the Prophet sallaAllaahu ‘alayhi wa sallam, how to pray, how to collect zakaah, who to take it from, what to take and what not to take, who to distribute the zakaah to, how to fast, how to perform Hajj, how to celebrate ‘Eed, how to buy and sell, what are subject to the rulings of usury, how farmers should sell their harvest, who inherits and what they inherit, how to get married, who to get married to, who to punish for what, theft, murder rape, adultery etc.

Detailed rules were laid down.

In the Qur’aan every single details of inheritance were mentioned in detail and yet people turn around and say Islaam has nothing to do with politics and is not comprehensive!

Nearly all books of Islaamic Jurisprudence end with the chapter of Judicial System in Islaam. How does a Judge behave, what he should accept as evidence, how should he pass on the ruling, who should enforce the judgement issued by the Judge, how does the Islaamic society deal with the bankrupt person, how to get him off his debt. All of these things were mentioned by the Prophet sallaAllaahu ‘alayhi wa sallam and he brought to us to live by. This is what it means by “there is no diety worthy of worship except Allaah”.

Shaikh ‘Abd ar-Rahmaan wrote, “The Straight Path, is something the milestones of which have been laid down very clear for everyone to see and all the rulings of it have been labelled in detailed starting from Tahaarat al-Qalb (purification of the heart, by having faith in the Tawheed of Allaah) and ending with the purification from all types of physical impurities.”

And (remember) the Day when We shall raise up from every nation a witness against them from amongst themselves. And We shall bring you (O Muhammad) as a witness against these. And We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allâh as Muslims).
[Soorat an-Nahl (016:089)]

Forbidden to you (for food) are: Al-Maytatah (the dead animals – cattle-beast not slaughtered), blood, the flesh of swine, and the meat of that which has been slaughtered as a sacrifice for others than Allâh, or has been slaughtered for idols, etc., or on which Allâh’s Name has not been mentioned while slaughtering, and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns – and that which has been (partly) eaten by a wild animal – unless you are able to slaughter it (before its death) ­ and that which is sacrificed (slaughtered) on An­Nusub[] (stone altars). (Forbidden) also is to use arrows seeking luck or decision, (all) that is Fisqun (disobedience of Allâh and sin). This day, those who disbelieved have given up all hope of your religion, so fear them not, but fear Me. This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion. But as for him who is forced by severe hunger, with no inclination to sin (such can eat these above-mentioned meats), then surely, Allâh is Oft­Forgiving, Most Merciful.
[Soorat al-Maa'idah (005:003)]