Archive for the ‘Aqeedah’ Category

Al-`Aqeedatul Murshidah & The Beliefs of the Ash`aris

A class conducted on Ummah Radio. Recitation and Explanation of the Matn of Al-`Aqeedatul Murshidah, along with an explanation of the Ash`ari `Aqeedah in light of aspersions cast by Salafis.

As well as a brief history behind why the Ash`ari and Maatureedee Madhaahib were formulated.


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Al-`Aqeedatul Murshidah


A basic, simple, straightforward text on `aqeedah, consisting of the beliefs of the Ahlus Sunnah Wal Jamaa`ah in a nutshell, and as the last line says: “It contains nothing that a Sunni rejects”.


So whether you’re a new muslim, or even if you’re an old muslim, this book appeals to all.




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Bismillaahir Rahmaanir Raheem.


One of the most common misconceptions people have today is that none but the Khaleefah has the right to execute a person that insults Rasoolullaah Sallallaahu `Alayhi Wa Sallam, and such a misconception is to be expected when one sees the amount of ignorant people speaking on behalf of the deen, and evil scholars that try to change the deen from its original teachings to be a watered down version that the kuffaar will be happy with.


The reality is that whoever is capable of taking revenge upon the one that insults Rasoolullaah Sallallaahu `Alayhi Wa Sallam then he has the right to do so, regardless of whether it’s in a Muslim or kaafir country, because there is no treaty and security given to a person that insults Rasoolullaah Sallallaahu `Alayhi Wa Sallam.


Imaam Ibn Taymiyyah Rahimahullaah says in his magnificent Kitaab “As-Saarim Al-Maslool `Alaa Shaatimir Rasool” (The Unsheathed Sword Upon the one that Insults the Rasool Sallallaahu `Alayhi Wa Sallam) concerning a person who kills the one that insults Rasoolullaah Sallallaahu `Alayhi Wa Sallam before even giving the Khaleefah a chance to execute him:


“The most that can be said about that is that he is transgressing the position of the ruler, and the ruler may pardon the one who carried out a hadd punishment that must be carried out without referring the matter to him.  


Although this was a Hadd punishment, it also comes under the heading of killing a Harbi (a kaafir in a state of war against Islaam) that needs to be obligatory killed, and it is permissible for anyone to kill a harbi. And upon this is carried the statement of (Hadhrat) Ibn `Umar Radhiallaahu `Anhu when he was told about a monk that insulted Rasoolullaah Sallallaahu `Alayhi Wa Sallam, he said: “If I heard him, I would kill him.”


Similar things happened at the time of Rasoolullaah Sallallaahu `Alayhi Wa Sallam such as the hypocrite who was killed by (Hadhrat) `Umar Radhiallaahu `Anhu without the permission of Rasoolullaah Sallallaahu `Alayhi Wa Sallam, when the hypocrite did not agree with the ruling of Rasoolullaah Sallallaahu `Alayhi Wa Sallam, then (a verse of the) Qur’aan was revealed approving that action. And there was the daughter of Marwaan who was killed by that man, and Rasoolullaah Sallallaahu `Alayhi Wa Sallam called him the supporter of Allaah and His Rasool (Sallallaahu `Alayhi Wa Sallam). That is because the one whose execution becomes necessary because of his plot to corrupt the religion is not like one who is executed because of a sin like adultery and the like.”



الوجه الثاني: أن ذلك أكثر ما فيه أنه افتئات على الإمام والإمام له أن يعفو عمن أقام حدا واجبا دونه.


الوجه الثالث: أن هذا وإن كان حدا فهو قتل حربي أيضا فصار بمنزلة قتل حربي تحتم قتله وهذا يجوز قتله لكل أحد وعلى هذا يحمل قول ابن عمر في الراهب الذي قيل له إنه يسب النبي صلى الله عليه وسلم فقال: لو سمعته لقتلته.


الوجه الرابع: أن مثل هذا قد وقع على عهد رسول الله صلى الله عليه وسلم مثل المنافق الذي قتله عمر بدون إذن النبي صلى الله عليه وسلم لما لم يرض بحكمه فنزل القرآن بإقراره ومثل بنت مروان التي قتلها ذلك الرجل حتى سماه النبي صلى الله عليه وسلم ناصرا لله ورسوله وذلك أن من وجب قتله لمعنى يكيد به الدين ويفسده ليس بمنزلة من قتل لأجل معصية من زنى ونحوه.


And Allaah knows best.


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Imaam Abu Bakr Al-Khallaal Rahimahullaah quotes in As-Sunnah a very important statement of Imaam Ash-Sha`bi Rahimahullaah wherein Imaam Ash-Sha`bi Rahimahullaah explains the deviance and kufr of the shia and their likeness to the jews, one of the points he says is this:

“The jews say there is no Jihaad in the path of Allaah until the coming of Dajjaal the antichrist, and a sabab (means or rope) is sent down from the sky.

And the Raafidhah (shias) say: There is no Jihaad in the path of Allaah until the coming of the Mahdi, and a caller calls from the sky.”

So whoever holds the belief that there is no Jihaad today until the Mahdi comes then let him know that he is upon the same kufr belief as the raafidhah.

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Rajm – Stoning the Adulterer


Bismillaahir Rahmaanir Raheem.

Rajm, stoning of the adulterer is an integral undeniable part of our deen, and it is the unanimous view of all the sahaabah, and all madhaahib, and all the ‘ulamaa since the beginning of islaam, it is only munaafiqeen and kuffaar who oppose it, so beware, if you oppose it then you are likely to be from one of those two categories.

The arguments and questions that people normally pose in this regard have all been answered in this one book, it has some spelling mistakes and errors with its text code, but other than that it’s really a very good book that every muslim should read.

This is one issue that has been neglected and brushed under the carpet by muslims, it then fell into the hands of kuffaar who have spared no effort in trying to misguide unsuspecting muslims, as a result many you find many muslims believing that rajm is not part of islaam, to such a degree that there are muslims who have never heard of rajm in all their life.

So In-Shaa Allaah this kitaab should serve as a means of guiding those people back to the straight path, and with Allaah is all success.




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The Meaning of Islaam and Eemaan

by Abu ‘Abdilkareem

Courtesy Of: Islaam.com

Do the terms Eemaan and Islaam ever mean the same thing? Or do their meanings always differ?
When the terms Islaam and Eemaan are mentioned in the same verse or hadeeth their meaning differs. When mentioned separately they mean one and the same. Understanding this aspect of our `aqeedah can help us better understand texts of the Qur’aan and Sunnah. Here is how:
The terms Islaam and Eemaan were precisely defined in the hadeeth of Jibreel `alayhis salaam by the pillars they comprise. This famous hadeeth narrated by Muslim explains that Islaam is to testify that there is nothing worthy of worship except Allaah, and that Muhammad (sallallaahu `alayhi wa `alaa aalihi wa sallam) is the Messenger of Allaah, to perform prayer, to give the zakaat, to fast the month of Ramadhaan and to perform Hajj, if one has the means to do so. Eemaan, on the other hand, is to believe in Allaah, and His Angels, and His Books and His Messengers, and in the Last Day, and the qadar (divine pre-ordainment), good and evil consequences thereof.
More generally, one could say that Eemaan is construed to mean testifying and belief, while Islaam represents external submission, such as affirmation by tongue and action by limbs. Whoever has faith, he has Islaam, and whoever has Islaam, he has some degree of faith. This is the reason why when one of these two terms is mentioned, the other is taken for granted and is included in it. When it is said in the Qur’aan, “Verily the Deen with Allaah is Islaam.” [3:17] or “Whoever seeks religion other than Islaam it will never be accepted from him.” [3:85], the meaning of Faith is included in the term Islaam.
There cannot be Islaam without any faith and it cannot be that Allaah accept  Islaam with no Eemaan at all. So when one is mentioned, the other one is included. Also, one cannot have Eemaan without Islaam. An evidence from the Qur’aan that Eemaan is of higher degree than Islaam and that when both are mentioned together, they mean two different things is the verse in Soorat ul-Hujuraat: “The bedouins say: ‘We believe.’ Say: ‘You believe not but you only say: ‘We have surrendered (in Islaam).’” [49:14] One cannot claim for himself a high level of faith and a strong commitment to Islaam in accordance with the descriptions of true believers in the Qur’aan and Sunnah.
The Eemaan that is negated in the above verse is the complete Eemaan, or what some scholars, such as Ibn Taymeeyah in Al-`Aqeedat ul-Wasitiyyah, termed “al-Eemaan al- Mutlaq” [Absolute Eemaan], which could be defined as Eemaan that does not lack in any of its roots and branches, its internal or external aspects, and an Eemaan that is proven in the heart, on the tongue and with the limbs. Those who are Muslims, but their Eemaan al-Mutlaq is negated still have Eemaan, however their Eemaan is deficient.
Therefore the term Islaam still includes the meaning of both Islaam and Eemaan. Another example where the absolute Eemaan is negated is the hadeeth: “When an adulterer commits illegal sexual intercourse, then he is not a believer at the time he is doing it, and when a drinker of an alcoholic liquor drinks it, and when a thief steals, then he is not a believer at the time of stealing, and when a robber robs, and the people look at him, then he is not a believer at the time of doing robbery. [al-Bukhaaree] Therefore, when Islaam is mentioned without Eemaan, it includes Eemaan – as action without faith is hypocrisy – but it does not necessarily include al-Eemaan al-Mutlaq.
The Qur’anic descriptions of those who are mu’minoon [as in the beginning of soorat ulmu’minoon] necessarly include the meaning of muslimoon. Those who are Muslims necessarily have some degree of faith, and Islaam that Allaah (subhaanahu wa ta`aalaa) accepts also necessarily includes Eemaan, as for instance in the hadeeth that mentions the questioning in the grave: “…They continue, ‘What is your religion?’ He [believer] answers: ‘Islaam is my religion.’” [from an authentic hadeeth mentioned by al-Albaanee in Ahkaam ul-Janaa’iz] The term ‘Islaam’ here necessarily includes the meaning of Eemaan as well. And the following hadeeth includes both the meaning of Eemaan and Islaam: “The best believers according to their Eemaan are those with the best character.” [At-Tabaraanee, Saheeh Jaami` us-Sagheer #1129]

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Al-Walaa wal-Baraa The Character of the Believer

from at-Tawheed Publications

Another fundamental aspect of our belief is the topic of Al Walaa wal Baraa’. This topic if understood correctly clearly distinguishes the kaafir from the Mu’min (believer) and lays down clear principles with regards to the alliance, support and friendship towards the kuffar.

This is a very misunderstood and neglected part of ones belief in today’s reality. We live in a world dominated by man made law with the authority in the hands of the kuffar, we find millions of Muslims residing in the lands of the kuffar having homes, businesses and families. The common misconception is that it is these governments in the western world that are providing for us our sustenance and allowing us to reside in their lands peacefully and hence we should therefore reciprocally befriend them and treat them with courteousness. At the same time living and interacting with the kuffar on a daily basis the Muslims have begun to befriend them to the point whereby they are treated better than Muslims. The consequences of this are that when these governments attack and kill Muslims in other parts of the world we are in no way objective of it and accept their decision to do so without resistance, we also begin to see Muslims taking positions within these governments believing that what they are doing is for the benefit of the Muslims. The reasons for this are down to the neglect of the concept walaa wal baraa’ which has lead people to apostasy without them even knowing it.

Al-walaa wal baraa’ is divided into two aspects, al-Hubb (love) and al-Bughoud (hatred), both of which have to be done purely for the sake of Allah (swt). Al-Hubb means to love for the sake of Allah (swt) otherwise known as Muwalaat. Al-Muwalaat is to accompany, to love, to support, to ally, to help, to elevate, to respect and to befriend, all of which must be done for the sake of Allah (swt) in the manner that He has commanded. Al-Bughoud on the other hand is to have hatred for the sake of Allah (swt) also known as al-Muadaat, which is the complete opposite to muwalaat. Hence the requirement upon the believers is to have muwalaat with the Muslims and to have muadaat against the kuffar, to love Allah (swt), the Messenger and the Muslims and have hatred for the kuffar, to love all that Allah (swt) commands us to love and show walaa towards them, to have no rejection or animosity towards any of the commands of Allah (swt) and to hate all that Allah (swt) hates together with those who hate Allah (swt) and the believers. “O you who believe, do not take the kafireen as awliyaa’ instead of the Believers, do you wish to take Allah as a proof against you?” [EMQ 4: 144]

It must be clear in the minds of the Muslims that to love, support, ally, accompany, help, respect, elevate and befriend are attributes that should be directed solely to the Muslims and in no way towards the kuffar as Allah (swt) states in the Quran; “Let not the believers Take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah. except by way of precaution, that ye may Guard yourselves from them. But Allah cautions you (To remember) Himself; for the final goal is to Allah.” [EMQ 3: 28].

Al-Muwalaat is obligatory between the believers as Allah (swt) described the Muslims as a single brotherhood distinguishing us from the disbelievers. Allah (swt) says: “The Believers are but a single Brotherhood: So make peace and reconciliation between your two (contending) brothers; and fear Allah, that ye may receive Mercy.” [EMQ 49: 10]

Furthermore Allah (swt) warns us of the danger in taking the kuffar as our friends or allies; “O ye who believe! take not the Jews and the Christians for your friends and protectors: They are but friends and protectors to each other. And he amongst you that turns to them (for friendship) is of them.” [EMQ 5: 51-57]

It needs to be mentioned that by having hatred for the kuffar in no way means that we mistreat them, rather our hatred is part of our worship and is done purely for the sake of Allah (swt). Our hatred is for their disbelief and rejection of Allah (swt) and the deen of Islam, thus our treatment towards them must be in accordance with the command of Allah (swt) in order not to treat them unjustly.

“Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loves those who are just.” [EMQ 60: 8]

Having understood this concept it becomes engrained into our belief and becomes part of our life. This concept of al-Walaa wal-Baraa affects every part of our life, in our dealing with Muslims and the kuffar, in terms of the way we feel about them and our actions in relation to them. Abdullah ibn Abbas said: “Al Muwalaat is the Love in the heart and the total support by the limbs and the tongue for the Deen of Islam exclusively.”

al-Walaa wal-Baraa forms the measurement for which we base our actions upon and it is the foundation by which all relationships within the Muslim community are formulated. The very testification to the shahaadah asserts this fundamental concept of al-Walaa wal-Baraa when we declare our rejection of all Taghoot and the complete and exclusive belief in Allah (swt). The fulfilment of Imaan is to fulfil its conditions and requirements in order to be truly deserving of the title; mu’min. The requirements of walaa and baraa are a very important aspect of our belief the negation of which will result in the failure to fulfil your Imaan. The Messenger Muhammad (saw) stated as narrated in Ahmad; “The most powerful knot of Imaan is to love for the sake of Allah (swt) and to hate for the sake of Allah (swt).”

Therefore in our current reality where we are living amongst the kuffar, where the governments of the western world have launched their crusade against the Muslims, where Muslims are being persecuted, arrested and detained, it is imperative that we maintain our walaa and baraa. We must understand the kuffar can never be equal to the Muslims, nor can there be any type of interfaith between us, nor any alliance or support for them and their cause as this will result in the neglecting of al-Walaa wal-Baraa and hence cause a deficiency in ones Imaan leading to the negation of it. If any Muslim makes Muwalaat to the kuffar, it is sin, however if they ally with them, they will become Murtad (apostate), but to ally with them to fight against Muslims, he becomes Murtad Harbie (an apostate at war with the Muslims).

We must stay clear of the kuffar, their beliefs and way of life, we must have hatred for their disobedience and carry hatred for their actions. We must not show any affection towards them nor to befriend them or to ally with them, we must not regard them as being better than the believers nor treat them better than the believers. We must however show affection towards the Muslims, to ally and support them, to love them for what they believe and the good they perform. We must keep company with Muslims and live amongst them, we must respect them at the same time having hatred for any sin they may do or any deviation they may carry. We must understand that to love and hate is done purely for the sake of Allah (swt) in accordance to whatever and whomever He (swt) loves and hates, as the highest and most foremost level of love and hate above all else is for Allah (swt) Himself.

“Whosoever possess the following three qualities will have the sweetness of faith; the one whom Allah and His messenger become more dearer to him than anything else, who loves a person and he loves him purely for the sake of Allah, and who hates to revert to disbelief as he hates to be thrown into hellfire” [Bukhari, Muslim]

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