If it is said to you: “Who is your Lord?”,
Who is your Lord?
The First Principle:
So if it is said to you: “Who is your Lord?”,
then say: “My Lord is Allaah, who has nurtured me and all of the creation with his favours and blessings, He is the one whom I worship and there is no other whom I worship besides him.” The proof is the saying of Allaah, the Most High:“All praise is for Allaah, the Lord of all creation.” [Al-Faatihah 1:2] Everything besides Allaah is a created being and I am one of the creation.
“The First Principle” – The first principle is having knowledge of the Lord. Knowledge of this necessitates belief in Him, belief that He alone deserves to be worshipped and belief in His beautiful names and perfect attributes. The author started with this because it is the fundamental of all fundamentals.
“So if it is said to you: “Who is your Lord?”,” – The word ‘Lord’ can be applied to the king, the master and the one who deserves to be worshipped. Only Allaah possesses these three qualities. As for the creation, then it is possible for one of them to be a lord in the sense that he is a master, or a king and a master, but these things coupled with the right to be worshipped are exclusive to Allaah, the Most High. He is the King, Master and the One who deserves to be worshipped, to him belongs the creation, it is in His possession, sovereignty and control, and to Him belongs the command, both legislative and universal.
“then say: “My Lord is Allaah,” – Meaning, He is the one whom I worship.
Ibn ‘Abbaas (May Allaah be pleased with him) explained the word ‘Allaah’ to mean:
“The One who deserves to be worshipped and served by the whole of creation.” The word ‘Allaah’ and ‘al-ilaah’ come from the word ‘uloohah’ which means worship (Al-‘Ibaadah); therefore Allaah is Al-Ma’looh which means the one who is worshipped.
“who has nurtured me and all of the creation” – Allaah nurtures his creation in two ways:
1. He nurtures them by providing blessings that suffice their bodily needs or we could say a provisional and nutritional nurturing with all that is needed to live.
2. Allaah nurtures His servants with the revelation that He reveals to His Messengers. This is a religious nurturing. It is feasible for us to say that Allaah nurtures some of His servants from a religious perspective and others from a worldly perspective.
“with his favours and blessings,” – Ni’am is the plural of ni’mah (blessing or favour).
“He is the one whom I worship and there is no other whom I worship besides him.”” – This is the correct explanation of the meaning of Laa ilaah illa Allaah (None has the right to be worshiped except Allaah).
“The proof is the saying of Allaah, the Most High: “All praise is for Allaah, the Lord of all creation.””
- Al-hamd is to praise Allaah. The reason for this praise is because of the apparent and hidden blessings that Allaah gives to the creation.
It has to be understood that there is a difference between thanks (shukr) and praise (hamd). Praise is offered on account of a blessing or a calamity, whereas thanks are only offered on account of a blessing. Praise occurs on the tongue only whereas thanks occurs upon the tongue, in the heart and upon he limbs. A poet said:
“The favour caused thanks to manifest itself upon my limbs, tongue and heart.”
A person says to someone that has done them a favour, ‘May Allaah reward you’, and this is with the tongue. He may also extend his hand in order to shake hands, and he may sense in his heart that he has been favoured.
Allaah started four soorahs in the Qur’aan with ‘Al-hamdu lillah’ (All praise is for Allaah), and he mentioned after that the reason that warrants this praise. In this verse the reason for this praise is the Lordship of Allaah over His creation. The four soorahs are:
1. Al-An’aam:
“All praise is for Allaah Who created the heavens and the earth, and originated the darkness and the light; yet those who disbelieve hold others as equal with their Lord.”
Here the praise is on account of the creation of the heavens and the earth, and origination of darkness and light.
2. Al-Kahf:
“All praise is for Allaah Who sent down to His slave the Book, and has not placed therein any crookedness.”
Here praise is on account of Allaah revealing the Book to His Messenger (Peace be upon him), the Book that is a guide, straight and upright.
3. Saba’:
“All praise is for Allaah to Whom belongs all that is in the heavens and the earth. His is all praise and thanks in the hereafter, and He is that All Wise, All Aware.”
Here praise is on account of Allaah possessing everything that is in the heavens and the earth.
4. Faatir:
“All praise is for Allaah, the only creator of the heavens andthe earth, Who made the angels messengers with wings, two three or four. He increases in creation what He wills. Verily Allaah is able to do all things.”
In this soorah the praise is on account of Him creating the heavens and the earth, and making the angels messengers.
The word Al-hamd is mentioned in more than forty places in the Qur’aan.
“Everything besides Allaah is a created being and I am one of the creation.” – ‘Alameen is the whole of creation – the heavens, earths, angels, mankind, jinn, animals, etc. All of these are created and is subservient to Allaah and they are all under his dominion, he is their Omnipotent King, Organiser of their affairs and ilaah.
Source : A Gift For The Intellect In Explanation Of The Three Fundamental Principles Of Islaam – By Sheikh Ubaid Al-Jaabiree (Hafizahullah)
Related Link :
Do not say “natural disaster” or “mother nature”
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Shaikh Muqbil: Attributing earthquakes, rain, lightening, thunder, Tsunami to “nature” is Kufr!
Five years ago, student of knowledge Abul Hasan Malik Aadam Al-Akhdar (hafidhahullaah) gave a class at Masjid Rahmah, reading to the attendees from a highly beneficial book Asbaabu Zilzaal (The Reasons for Earthquakes) written by Shaikh Muqbil Ibn Haadee Al-Waadi’ee (rahimahullaah).
In light of the recent earthquake that Allaah sent to the island of Haiti, inshaAllaah there is benefit in reading the following scholarly advice:
quote:
o as for the one who tries to ascribe these matters to the nature, and he calls them ‘natural disasters’…if he intends by this that the nature itself is that which is causing these matters, then he is a Kaafir, a disbeliever. In a hadeeth Qudsi, the Prophet (sallaahu ‘alayhi wa salaam) said: He (Allaah) said: “This morning one of my slaves became a believer in Me and one a disbeliever. As for him who said: ‘We have been given rain by virtue of Allaah and His mercy,’ that one is a believer in Me, a disbeliever in the stars; and as for him who said: ‘We have been given rain by such-and-such a star,’ that one is a disbeliever in Me, a believer in the stars.’“
So Allaah has clarified here that the one who ascribes these matters – whether it be rain, lightening, thunder, the Tsunami, whatever it may be – if he attributes that to the creation, then he has disbelieved in Allaah.
If a person says, for example, in describing an earthquake that the earth begins to do this and they begin to explain the actual way that the thing takes place, then this is a scientific explanation, but we understand that it is Allaah Who caused all of that to take place. That it is all from the Might of Allaah. So he does no ascribe that matter to the nature itself.
Here is another daleel from Abul Hasan Malik’s lecture, in which he read from the book of Shaikh Muqbil (rahimahullaah) Asbaabu Zilzaal (The Reasons for Earthquakes).
quote:
Because your Lord has inspired it. (Az-Zalzalah 99:5) Ibn Kathir (rahimahullaah) mentions with regards to this meaning, that the inspiration here is that Allaah commanded the earth to shake; that it is Allaah Who commanded the earth to move. And this is a refutation – as Shaykh Muqbil will get into – against those who attribute these calamities to the nature. They call them “natural disasters.” And as we will see from the speech of Shaykh Muqbil: If one actually says this believing that it is the earth or the nature itself that causes this matter, then he is a kaafir, disbeliever. He disbelieved that it is Allaah Who has caused this matter and caused this affair to take place with His infinite Wisdom.
Source : http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=10383
Related links:
SalafiTalk.Net – Tsunami- The reasons for earthquakes
This audio recording was transcribed to text, from a class given at Masjid Rahmah, by Abul Hasan Malik Aadam Al-Akhdar. The title: Tsunami- The reasons for earthquakes is taken from the book ‘Asbaabu Zilzaal’, (The Reasons for Earthquakes) written by our Shaykh Al-Allaamah Muqbil Ibn Haadee Al-Waadi’ee, May Allaah’s Mercy be upon him.
The Difference between Aqeedah and Tawheed
In the name of Allah. The One who sent His final messenger with light to help the blind to see. The One who there is absolutely no deity worthy of worship but Him. Peace and blessing be upon His final messenger, his family, his companions and whoever follows their way. The following was taken from “ Idmanut Turruq lee Ma’rifatil Furuq” this book was written by Abu Ammar Yasir Al-Adenee. Shaykh Yahya Al-Hajooree(may Allah preserve him)said “ Yasir Al-Adenee is a teacher and preacher. He currently resides in Hadramout. He has published a book titled” Hedieya fee Tarteeb Faw’id Beedieyah wa Neehiya”. Taken from At-Taabaqat on page 65.
Tawheed calls for the belief in Allah, the Books, Messengers, Angels, the Last Day and the Qadr .
‘Aqeedah is more general and has more detail in its subject than Tawheed does.
Tawheed affirms facts by proof only.
While ‘Aqeedah affirms Tawheed, refutes doubtful issues, sheds light on the misguided ideologies’ claims, and disputes with the other religions and sects.
(end of definition from Idmanut Turruq)
Extra point of benefit.
*The Salaf used to use the word Sunnah or Sharee’ah as a synonym with ‘Aqeedah. We find books written by great Imams that explain the ‘Aqeedah of Ahulus Sunnah wa Jama’ah. Here are just a few books that establish this point;
1. Usulus Sunnah by Al-Humaydee 219 H
2. As-Sunnah by Abdullah ibn Ahmed ibn Hanbal 290 H
3. Sharus Sunnah by Al-Muzanee 264 H
4. As-Sunnah by Ibn Abee ‘As-sim 287 H
5. As-Sunnah by Al-Murwazee 294 H
6. As-Sunnah by Al-Khalal 311 H
7. Sharus Sunnah By Imam Al-Barbaharee 329 H
8. Usul As-Sunnah by Ibn Abee Zamaneen 399 H
9. As-Sharee’ah Imam Al-Ajuree 360 H
Translated by:Abu Aaliyah Abdullah ibn Dwight Battle,Doha, Qatar 13/5/1429
Related Link:
The difference between the Aqeedah and the Manhaj
The difference between the Aqeedah and the Manhaj
Question [35] :
Is there a difference between the Aqeedah and the Manhaj?
Answer [35]
The Manhaaj is more general [and or broader] than the Aqeedah;
- The Manhaaj is in the Aqeedah [beliefs] and in the Sulook [mannerism] and in the Akhlaaq [morals] and in the Mu’a3malaat [mutual relations and business transactions] in the life of every Muslim and in every field in which the Muslim traverses is called the Manhaj.
- As for Aqeedah, then what is intended by it, is the foundation of Imaan [what the Muslim believes] and the meaning of the Shahadatain [Testification] and that which it comprises of and this is what is meant by Aqeedah.
Ajweebatul Mufeedah Anil As’ilati Al-Manaahij Al-Jadeedah [pg.75]
Sheikh Saalih Ibn Fawzaan Ibn Abdillaah Al-Fawzaan {Hafidhahullaah}]
Distinguishing Between Aqeedah and Manhaj
Imaam al-Albaani was asked,
“Some of the youth differentiate between the aqidah of the Salaf and the manhaj of the Salaf so you see some of them upon the aqidah of the Salaf yet they allow themselves to work with some of the methodologies that exist today, even though there maybe what opposes the manhaj of the Salaf within them in terms of practice. So is there a binding link between the aqidah and manhaj of the Salaf in the practical implementation of the Salafi manhaj?”
The Shaikh replied in powerful and revealing words:
That which I believe and worship Allaah with is that there are both generalities (in similarity) and specific (aspects) between the Salafi manhaj and aqidah. Aqidah is more specific than manhaj as all of you know. Aqidah has a link with what is called in the view of many of the Jurists the “knowledge of tawhid”, and this is the chief and fundamental aspect of Islaam. However, manhaj is more vast than aqidah or tawhid. As for those who claim that the differentiation that has come in this question (between aqidah and manhaj), then they desire by this to make it permissible for themselves to adopt ways and means in their dawah to Islaam which the Salaf us-Salih were not upon. To say this in a different way, they consider that they have the liberty to adopt whatever ways and means they think will help them to convey (and actualise) Islaam, and you are aware of the examples of this type or these types of means.
For example, open demonstrations and rallies in order to force the rulers to turn their attention to what the society complains about and similar matters. So we say that what has come in the Book and the Sunnah and what the Salaf us-Salih were upon with respect to objectives, goals and ways and means are sufficient for the Ummah. However, the reason which leads some of the people to permit themselves to adopt these ways and means, in fact it is correct for me to say that they permit themselves to blindly-follow the disbelievers in the ways that they have adopted in order to actualise what they call either democracy or social justice and other such words which have no reality to them. So they I mean these Muslims permit themselves to blindly follow the disbelievers in these ways and means.
We say, our Lord, the Mighty and Majestic has made removed us from having any need, by our Shariah, of this separation which has been explained (i.e. between aqidah and manhaj) and that we should be needy of the disbelievers and that we should take from their ways and means, which might be good for them, (but) only because they have no Shariah by which they guide themselves. It is for this reason that we say that manhaj is more vast than aqidah and tawhid, hence it is necessary to adhere to what the Salaf us-Salih were upon with respect to both these affairs; the one that is vast (manhaj) first and foremost and the one that is more narrow (tawhid), meaning aqidah. (Al-Asaalah Magazine, Vol 22).
Shaykh Taraheeb ad-Dosri hafidhahullah was asked,
“How should we respond to one who says, “As long as our Aqeedah is the same(muslims), we should unite and work together without being on the same Manhaj.”
The Shaykh said that this is an incorrect matter. The Aqeedah and the Manhaj are one thing. He whose Manhaj is correct then his Aqeedah is correct. He said for example; There is the position of the people of Sunnah regarding how they affirm the names and qualities of Allaah. There is also the issue that they do not declare someone to be a disbeliever by a sin they commit. So these are issues that are both Aqeedah and Manhaj. They both have a onnection. So it doesnt go for one to say that his Aqeedah is sound and that it is according to the Qur’an and Sunnah. For instance, in his methodology he says that he is a Sufee and worshipping Allah with that which Allaah does not legislate. If he is Sunni then he can not be Sufee. If he is Sufee he can not be Sunni.
http://www.authenticstatements.com/store/pages.php?pageid=5&qa_id=121
Source : Follow the discussion @ Difference Between Aqeedah and Manhaj?
Related Links:
- Response to the one who says: ‘l do not need to learn ‘Aqeedah.’ – by Shaykh Ibn Fawzaan
An stern advice to those who belittle the learning and teaching of the creed of Islaam. - The Blemishes of `Aqidah and the means to avoid them – Ibn Baz ( alifta.com) [PDF]
- The Classical Books of Aqeedah
A listing of the classical works on Aqeedah. Taking from these books is a sign of Ahl us-Sunnah and rejecting or reviling these books is a sign of Ahl ul-Bidah.
The Taaghoot are many, and their Heads are Five
The Taaghoot are many, and their heads are five
Allaah made it obligatory upon all the servants to reject and disbelieve in at-taaghoot, and to believe in Allaah. Ibnul Qayyim (May Allaah have mercy upon him) said:
“At-taaghoot is anyone whom the servants go beyond the due bounds, whether it is someone worshipped, obeyed or followed.”
The taaghoot are many, and their heads are five:
1. Iblees (Satan), may Allaah’s curse be upon him.
2. Whoever is worshipped and is pleased with that.
3. Whoever calls the people to worship them.
4. Whoever claims to possess anything from the knowledge of the affairs of the hidden and unseen.
5. Whoever judges by other than what Allaah sent down.
The proof is the saying of Allaah, the Most High:
“No one is to be compelled to enter the religion; true guidance has been made clear and distinct from falsehood. So whoever rejects at-taaghoot and truly believes and worships Allaah alone, then has grasped the firmest handhold that will never break.”
This is the meaning of ‘laa ilaha illa Allaah’.
This is pointing to the fact that it is obligatory to worship Allaah alone and sincerely without any partners, because the first thing that Allaah commanded the servants with was to believe in Allaah and disbelieve in at-taaghoot. Moreover, they are many but their heads are five.
It means their leaders and those who a blindly followed by them.
1. Iblees; he is the outcast and accursed Satan to whom Allaah said: “My curse is upon you till the day of resurrection.” [Saad 38:78]
Iblees was with the angels, in their company and performing their actions. Then when he was commanded to prostrate to Aadam, the foulness, disdain and haughty pride within him was manifested and he refused to prostrate, became haughty and became from the disbelievers. So he was cast out from the Mercy of Allaah, the Mighty and Majestic.
2. Whoever is worshipped and pleased with that; he is the one who is worshipped besides Allaah and is pleased that he is being worshipped besides Allaah; he is one of the heads of the taaghoots and Allaah’s refuge is sought from that and it is the same whether he is worshipped in his lifetime or after his death, if he dies whilst having been pleased with that.
3. Whoever calls people to the worship of himself; it is anyone who calls the people to worship him, even if they do not do so. He’s one of the heads of the taaghoots whether the people responded to his call or not.
4. Whoever claims to possess anything from the knowledge of the affairs of the unseen and hidden; al-ghayb is whatever is hidden and unseen by man and it of two types: That which exists at present and that which lies in the future. What is hidden in the present is a relative matter, something may be known to one person and unknown to another. But the hidden and unseen of the future is something absolute and not know to anyone except Allaah alone, or to a messenger granted such knowledge by Allaah. So whoever claims such knowledge is a disbeliever.
5. Whoever judges by other than what Allaah has revealed; judging by that which Allaah, the Most High, sent down is from the tawheed of Lordship (ar-rooboobiyyah) since it is applying the judgement of Allaah, which pertains to His Lordship and His complete sovereignty and authority.
Therefore Allaah, the Most High, calls those who are followed upon other than what Allaah sent down ‘lords’ for their followers. He says:
“They have taken their learned men and their rabbis as lord besides Allaah, and also the Messiah, the son of Mary. But they were not commanded except to worship Allaah alone. None has the right to be worshipped except Him. How free and far removed is Allaah from the partners they associate with Him.” [At-Tawbah 9:31]
So Allaah calls those who are followed ‘lords’ since they are taken as legislators along with Allaah, the Most High, and He called them those who followed them their worshippers/devotees due to their having submitted to them and obeyed them in contradiction to the judgement of Allaah, the Perfect and Most High. ‘Adiyy ibn Haatim said to Allaah’s Messenger (Peace be upon him) that they did not worship them, to which the Prophet replied:
“Indeed they used to prohibit lawful things for them, and make lawful that which is forbidden for them, and they followed them – so that is their worship of them.” [Ahmad and Tirdmidhi] (Authenticated by Al-Albaanee)
Source :
A Gift For The Intellect In Explanation Of The Three Fundamental Principles Of Islaam – By Sheikh Ubaid Al-Jaabiree (Hafizahullah)
Related Link:
- Explanation of "The Meaning of Taghoot" of Shaik Muhammad bin Abdul Wahhab" – by Dr. Muhammad bin ‘Abdir-Rahmaan Al-khumayyis [pdf] [Book]
- The Path to Attaining Clarification Concerning the Three Fundamental Principles – www.troid.org
The Perfect Investment
We go through our entire lives looking for that perfect investment; whether it be our education, our jobs or our wealth. We put in so much time to gather information and to make sure that our investment will yield a satisfying return. In the end though, there is no certainty of the return on investment that we will gain, it could be 5%, 10%, or even -10%. We never know whether we will gain or lose from the investment that we make.
However, there is an alternative. The alternative is investing in the deen of Allah In this investment, you will never lose, and that is the promise of Allah . As we all know, Allah is the one who never breaks any promise and He is The One and Only that we can count on. So, when He promises something, you can consider it a done deal.
"Who is he that will loan to Allah a beautiful loan, which Allah will double unto his credit and multiply many times? It is Allah that gives (you) Want or plenty, and to Him shall be your return". – [Surah Baqarah, 2:245]
Tafsir Ibn Kathir on the above ayah:
Allah said:
(Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times)
In this Ayah, Allah encourages His servants to spend in His cause. Allah mentioned this same Ayah in several other parts of His Glorious Qur’an. The Hadith that mentions that Allah descends (every night down on the nearest heaven to us when the last third of the night remains) states that Allah says:
(Who would give a loan to He Who is neither poor nor unjust.)
Allah’s statement:
(He may multiply it to him many times), is similar to His statement:
(The likeness of those who spend their wealth in the way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills.) (2:261)
We will mention this Ayah later on. Allah then said:
(And it is Allah that decreases or increases (your provisions), ) meaning, `Spend (in Allah’s cause) and do not be anxious.’ Certainly, Allah is the Sustainer Who increases or decreases the provisions to whomever He wills among His servants. Allah’s wisdom is perfect, and,
(and unto Him you shall return.) on the Day of Resurrection.
Related Links:
- Means of Sustenance – Transcribed Lecture – Listen to the audio @ troid.org – new !!
By al-’Allaamah Muhammad Ibn ‘Abdul-Wahhaab al-Wassaabee
Transcribed by : Umm Hasna Firdous Bint Jabir - Craving For Wealth – Imam Ibn Rajab al-Hanbali
Taking Loan from a bank that deals with interest to buy a house?
Taking Loan from a bank that deals with interest to buy a house?
Question:
Is it allowed for me to take out a loan (Mortgage) from a bank that deals with interest to buy a house? Benefit us may Allaah reward you with good.
Answer:
Even if you were in dire need of eating a piece of bread to save yourself from death still don’t borrow anything from the bank whatsoever, let alone buying a house or a car. When one is in a adverse situation forced by circumstance (severe hunger) Allaah has made lawful for you al-Maitah (dead animals), and the flesh of swine, and that which has been killed by a violent blow or by a headlong fall; yet ar-Ribaa (interest) has not been allowed for you, interest is very dangerous, very dangerous. So don’t deal with interest and be patient; since Allaah the Perfect and the Most High mentions:
And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. (Surah At-Talaq 65:2-3)
So dealing with interest is a grave sin, a dangerous matter and the one who makes it allowable has disbelieved. Therefore if you are in need of a house then be patient until Allaah provides it for you, seek refuge in Allaah and utilise the necessary means until Allaah paves the way for you to obtain a house. Either that or you die being free from waging war against Allaah. Since the Muraabi (the one who deals with interest) is warring with Allaah – and Allaahs refuge is sought – as Allaah the Perfect and the Most High mentions:
And if you do not do it, then take a notice of war from Allaah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums). (Surah al-Baqarah 2:279)
He (Allaah) declares war upon the people of ar-Ribaa (interest) and “the Messenger of Allaah (sallAllaahu alayhi wa sallam) cursed the usurper of interest, the one who pays it, the one who records it and the two witnesses to it.”
[Reported by Muslim in his Sahih (11/36 no.1598 - Nawawi) from the Hadith of Jaabir radiallaahu 'anhu]
What do you want after the curse?! Will the house benefit you when you are in front of the Hellfire?! So the believer should fear Allaah and should have patience upon his destitution and his need; for indeed Allaah the Perfect and the Most High mentions:
And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the patient ones. (Surah al-Baqarah 2:155)
Be patient and Allaah will give you this mighty reward instead of exposing yourself to His curse, His anger, His wrath and His punishment. Bear this severity in the world for it is nothing in comparison to the anger of Allaah and His punishment.
We ask Allaah that He protects us by His grace and favour from everything that incurs His anger and wrath. Indeed our Lord is All-Hearing of our supplications. And may the blessings of Allaah and peace be upon our prophet Muhammad, his family and upon his companions.
Shaykh Rabee` bin Haadee
Ad-durar an-Nadheed min Muhaadharaatil-’Aqeedah wat- Tawheed : Tafseer Kalimati-Tawheed, Questions & Answers, page 118-119.
Translated by Abu ‘Abdillaah al-Kashmiree
http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=915
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- Buying shares in companies which deals with riba
- Regarding the HSBC-Amanah/Kuwaiti bank type transaction
- How to earn more Rizq (sustenance)!!!
- The Perfect Investment
Think Before You Speak !
Think Before You Speak !
Author: Imaam Ibnul Qayyim (rahimahuAllah) , Source: ‘Ilaam Al Mawqi’een
Translator: Abu ‘Abdis Salaam Siddiq Al Juyaanee
“Say: (But) the things that my Lord has indeed forbidden are Al Fawahish (great evil sins, every kind of unlawful sexual intercourse, etc.) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge.” (Al-A’raf: 33)
So thus the four haram (aforementioned) things are on different levels (of severity).
- It was started out by mentioning the least of them which was Al Fawaahish (great evil sins, every kind of unlawful sexual intercourse, etc.), and then
- secondly there was mentioned that which is more haram than it (i.e. Al Fawaahish), which is sins (of all kinds) and unrighteous oppression, then
- thirdly it was mentioned that which was more haram (than the first two) which is to make shirk with Allah The Most Glorious.
- Then it was mentioned fourthly, that which is more severe than everything that preceded; which is to speak about Allah The Most Glorious without knowledge. This is general whether one is speaking about Allah The Most Glorious without knowledge with regards to His Names and Attributes, or with regards to His Actions; as well as speaking about His religion and legislation (without knowledge) [1].
Allah says, “And say not concerning that which your tongues put forth falsely: "This is lawful and this is forbidden," so as to invent lies against Allah. Verily, those who invent lies against Allah will never prosper. A passing brief enjoyment (will be theirs), but they will have a painful torment.” (An-Nahl: 116-117)
So Allah threatened them with a severe punishment, (meaning) the one who lies about Allah with regards to His regulations. (For example), with regards to that which is not haraam (because in reality it is halaal) their statement, “This thing is haraam (forbidden)”, likewise with regards to that which is not halaal (because it is in fact haraam) their statement, “This thing is lawful” (and so on). So Allah The Most Glorious has clearly explained that it is NOT permissible for a slave to say that this is halaal or that is haraam except that he has to have knowledge that Allah has (in fact) made that thing halaal or that other thing haraam (before he utters such statements). Some of the Salaf used to say, “So let one of you fear Allah when saying, “Allah has made permissible this thing or He has made prohibited that thing;” lest Allah says to you, “You have lied. I haven’t made this thing permissible nor have I made that thing prohibited.”
[1] TN: Sheikh Rabee and many others from the Ulema, in commenting on this verse, explain the reason for speaking about Allah without knowledge being greater than shirk is due to the fact that shirk results and emanates from speaking about Allah without knowledge. Thus, it is not proper to say about that which you have no knowledge of (this is halaal or that is haraam), when the revelation has come down clearly explaining and illustrating the halaal and the haraam. (So beware of saying) Allah has made this lawful and that prohibited while only relying on blind following and false interpretations.
Source : http://www.salafyink.com/aqeedah/ThinkBeforeYouSpeak.pdf
Related Links:
- Not Judging by the Book of Allaah: A cause for calamities to strike the Ummah – By Shaykh Muhammad Ibn Jameel Zaynoo
Understand that judging by what Allaah revealed in His Book is incumbent upon the Muslim, and not doing so results an many calamities befalling the Ummah. - The Many Dangers of the Tongue – compiled by Imraan Hussein
The Difference between Minor Sins and Major Sins
The Difference between Minor Sins and Major Sins
A minor sin is one that doesn’t earn Allah’s anger or Hell. It’s a sin that a person isn’t promised retribution in the hereafter, a curse in this life, or a legal punishment.
Practicing good deeds serve as expiation for minor sins; as long as the person doesn’t commit major sins.
Allah says, “If you avoid the great sinswhich you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise).[ An-Nisa’ 31 ]
The Prophet (peace and blessings be upon him) said: The five daily prayers, Juma’h prayer till Juma’h prayer, Ramadan till Ramadan expiates everything between them, if you avoid the major sins.” [ Muslim 233]
Ash-Shaykh Abdur Rahman Al-Barrak (may Allah preserve him) said, “ The words if you avoid the major sins show the condition for having the minor sins forgiven. The minor sins aren’t forgiven unless the major sins are avoided. “
Some examples of minor sins are:
1. Looking at something prohibited
2. Stealing something, which doesn’t earn the legal punishment. i.e the value of something less than a quarter dinar.
3. A mother lies to her son and says come here and I will give you something. When he comes she doesn’t give him anything.
· A Major sin is one that earns Allah’s anger or Hell. It’s a sin that a person is promised retribution in the hereafter, a curse in this life, or a legal punishment. A major sin is one where faith is denied for its doer and the Prophet (peace and blessings be upon him) freed himself from its perpetrator.
Ibn Qayyim Al-Jawzee said,” People differ over the exact number of major sins. “ [Jawabul Kafee]
Abdul Azeez Ar-Rajhi said, “ The scholars differ over the number of Major sins. Some ulema say they are seven, some say seventeen, and some say seventy. In addition to these opinions some scholars say the number of majors sins are seven hundred. [ Sharh Al-Aqeedahtut Tahaweeyah ].
Majors sins are only removed by performing sincere repentance or by having the legal penalty imposed. Expiation for Major sins can also occur when the good deeds outweigh the bad deeds.
Some examples of Major Sins are:
1. Shirk
2. Cutting family ties
3. Bearing false testimony
4. Zina
5. Deception
Imam Ath-Thahabi and Muhammad ibn Abdul Wahhab wrote books about the major sins.
** These points were taken from Abdur Rahman ibn Nasr Al-Barrak’s and Abdul Azeez Ar-Rajhi’s explanation for Aqeedatut Tahaaweeyah (may Allah preserve them) Al-Hamdulilah both of these scholars are still alive today and are from among the students of the late Abdul Azeez bin Baz (may Allah rest him in Firdous). Shaykh Muhammad ibn Salih Al-Uthaymeen said before his death, “ After I’m gone ask Fawzan and Al-Barrak.” **
Translated and compiled by Abu Aaliyah Abdullah ibn Dwight Battle
Related Links:
An Infrequently Practiced Sunnah – Dua during Recitation
An Infrequently Practiced Sunnah- Dua during Recitation
Hudhayfah (may Allah be pleased with him) narrated that,” Whenever the the Prophet (peace and blessings be upon him) read a verse about Allah’s punishment , he would seek refuge in Allah. And whenever He read a verse mentioning Allah’s mercy , he would ask Allah for His mercy. Hudhayfah said, “ Whenever the Prophet (peace and blessings be upon him) bowed he would say, “ Subhana Rabbil Atheem.” and when He prostrated He’d say ,” Subhana Rabbil ‘Ala.”.
Collected by Ahmed 6/ 24 , Abu Dawud 873, and others. Graded as being Hasan by Al-Albani
Benefits for this topic:
Shaykh Abdul Azeez bin Baz (may Allah have mercy on him) said:
It’s Sunnah for every muslim who reads the Quran during prayer or elsewhere to ask Allah for His bounty at the verses of mercy. And when the Muslim reads a verse mentioning Allah’s punishment, he seeks refuge from the Hell-fire. Furthermore when a Muslim reads an ayah that deems Allah above something he declares it. He declares it by saying, “ Subhanahu wa Ta’ala.”
It’s recommended for every Muslim who reads : Is not Allah the Best of judges? [At-tin 8] to say ,” Indeed! : I believe that to be true.” Moreover when he reads, “ Is not He (Allah Who does that), Able to give life to the dead? (Yes! He is Able to do all things).[ Al-Qiyamah 40], he says, “ Indeed!: I bear witness to this.” The servant should say, “ I believe in Allah.” when he reads ,” Then in what statement after this (the Qur’an) will they believe? [ Al-Mursaalat 50].
After the slave recites the verse, “ Then which of the Blessings of your Lord will you both (jinns and men) deny? [ Ar-Rahman 13] He says, “ We don’t deny any verses from our Lord. And after reading ,” Glorify the Name of your Lord, the Most High,”[Al-A’la 1], he says,” Subhana Rabbil ‘Ala”
All of these acts are recommended for the Imam, followers , and individual reciting the Quran. These words are dua, and dua is wanted from the Muslim. This resembles the saying, “ Ameen” after Fatihah: and Ameen should be said in prayer and elsewhere after Fatiha.[ Majmu’ Fataawa Bin Baz vol 26 page 62-63
Translated and compiled by Abu Aaliyah abdullah ibn Dwight Battle,
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