Islamic Basics for the Common Folk

Islam, Who is Allaah, Where is Allaah, Prophet Muhammad, Shahaadah, prayers, fasting, salafi, Emaan(faith), wudu and ghusl, Islaam, sunnah, Muslim

Sujoodus-Sahw — The Prostrations for Forgetfulness

Posted by islamicbasics on December 29, 2007

 Prostrations of Forgetfulness chart

As mentioned in the previous post, there are some situations where a musalee (person praying) makes a mistake during his/her prayer. Depending on the mistake, he/she has to compenstate for it. If the mistake had to do with one of the waajibaat of the salah (see previous post), then they may compensate for this by making two prostrations at the end of their salah.

What is Sujoodus-Sahw? (The following is based on notes take from Dr. Saleh’s discussions on this topic)

Definition: Two prostrations made by a praying person to compensate for defects in his/her salah and as a compeling for shaytaan, and it is pleasing to Ar-Rahmaan, The Most Beneficient.

An important point to note is that mistakes in the salah that necessitate sujoodus-sahw are mistakes that involve 1. adding to the prayer, 2. omitting something from the prayer, and 3. having doubts about what was/wasn’t performed in the prayer. Additions are in regards to things that are part of the salah, for example making an extra raka’a, sujood, rukoo’ etc. Adding things that are not part of the salah is not considered (i.e. no sujuudus-sahw). For example a person accidently speaks or walks, although this is an addition, they are not things that are part of the salah. So sujoodus-sahw is only performed for additions that are from the same kinds of/in the salah.

Now the questions are: When do we make sujuudus-sahw? and is it done before or after the salam? and how is it done if such and such a mistake happens? Some of the admin from Dr. Saleh’s class compiled all the senarios in a chart form. May Allaah reward them greatly for their work. This chart can be found here: Prostrations of Forgetfulness chart. There are some terminology that a person must know in order to understand the chart. Please read my previous post on the conditions, pillars, and waajibaat (requirements) of the salah. I strongly recommend that you go through the audio discussion on this topic if you experience difficulties understanding the chart.

 TERMINOLOGY FROM THE CHART

“Before tasleem” – After the person completes the last tashahud, sends the salat and salam upon the prophet, and seeks refuge from the four things, then he/she says “Allaahu akbar” and prostrates, says “Allaahu akbar” again and sits, then “Allaahu akbar” again and makes the 2nd prostration, then “Allaahu akbar” again and sits then he/she makes the tasleem and completes the prayer. The tashahud is not recited again.

“After tasleem” – When a person completes their salah and they make tasleem, they say Allaahu akbar and make 2 prostrations, then they say the tasleem again. The tashahud is not recited again.

“Tasleem” – saying “assalaamu ‘alaykum wa rahmatullaah” at the end of the prayer by turning the head to the right then left

“Sunnah” – it is recommended to do, but not an obligation.

“Nothing upon him” – does not have to make the prostrations

“Tashahud” – sitting and reading at-tahiyaatu…

“Doubt (ash-shak) (without preponderance)” –  This is when what you think and what you’re not sure of are equal in weight, so you are not more inclined to one or the other. E.g. 50% you think you are on the 3rd raka, and 50% you think you are in the 4th raka’a

“Build on certainty” – If there is doubt and you are 50/50 about something, then building on certainty is building on the lesser number, because you are sure that you did one of them. For example you are in doubt whether you are on your third or fourth raka’a. In this case you can be sure that you did three raka’as (the one you are on now) since it is the lesser number. In this case, count this one as your 3rd and then make your fourth. This way you build on what you are certain of, which is that you did 3 raka’at.

“Preponderance (dhan)” – This is when you have some doubt but you are more inclined to one side. For example, you doubt whether you are in your 3rd raka’a or 4th, but you are more inclined to thinking that you are on the fourth. This is preponderance.

“Droping of sujuud as sahw” – it does not have to be done anymore, i.e. its obligation drops

“Ma’muum” –  The one being lead in salah / someone following an imam

“Imaam” – The person leading other(s) in the prayer

“Masbuuq” – A person who joins the prayer after the imam already began the prayer. i.e. He joined the prayer late.

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Posted in Salah (prayers) | 5 Comments »

The Salah has conditions, pillars, and waajibaat

Posted by islamicbasics on October 21, 2007

The fard (obligatory) prayer has shuroot (conditions), arkaan (pillars), and wajibaat (requirements). It also has things that are sunnah (recommended), and things that are makrooh (disliked). Then there are things that are generally permissible to be done in the salah. I will briefly discuss the conditions, pillars, and waajibaat as these are the things that are necessary for the validation of the salah and for this reason a believer should not remain ignorant about them. If time permits I may briefly mention the other aspects of the salah. However my intention is to help others meet the basic requirements of their worship, so I would like to focus on what is priority.

Conditions: The conditions are prerequisites that have to be met before a person begins their salah. They have to be met in order for the salah to be valid. If a person does not fulfill anyone of these conditions for any reason, whether it be due to ignorance, forgetfulness, or intentionally does not do them, then their salah is invalid. Once a person realises that he/she missed a condition they should repeat that salah, even if a long period passes.

The conditions of Salah are 9. They are:

1.      Al-Islaam (Salah is only accepted from a Muslim)

2.     Al-‘aql (Sanity. The insane is not held accountable for his/her actions)

3.     Al-tamyeez (puberty)

4.     State of purity (having wudu or taking a ghusl to remove ritual impurity)

5.     Removal of filth (clothing should be free from impurities)

6.     Covering the awrah

 7.     Commencement of time (The salah must be prayed in its proper time and not a minute before)

8.    Facing the direction of the qiblah

9.     An-niyah (the intention for the prayer being prayed should be present)

Pillars:      The pillars of the salah are those things that are necessary for the validation of the salah. If any pillar is left out due to ignorance, forgetfulness, or deliberate omission the Salah becomes invalid. The prostration of forgetfulness* cannot compensate for the omission of a pillar. The pillar has to be done or the salah has to be repeated, even if a long time passes.

The arkaan (pillars) of Salah are 14. They are:

1.       Standing (An able person must stand while praying)

2.      Takbiratul Ihraam [ the opening takbeer (i.e. the first Allaahu akbar)]

 3.      The recitation of Al-faatihah

4.      The rukoo’ (the bowing position)

5.      Rising up from the rukoo

6.      Sajuud on the 7 bones (1. forehead & nose, 2&3. both palms, 4&5. both knees,  6&7. both feet – all must touch the floor during prostration)

7.      Coming up from the prostration position

8.     Sitting calmly between the two prostrations

9.      Being tranquil and calm during every pillar position

10.   The pillars should be done in order (e.g. rukoo before sujood etc.) 11.   The last tashahud (at-tahiyaat) [In fajr the last is also the first]

12.   Sitting during the last tashahud

13.   Sending the salaat and salaam upon the nabi salallaahu ‘alayhi wasalam (saying ‘Allaahumma salli ‘ala Muhammad ….) in the last tashahud

14.   The two tasleems (saying ‘assalaamu ‘alaykum wa rahmatullaah to the right and then to the left)

* Prostration of forgetfulness (sajuudu as-sahw) is the two prostrations made at the end of the prayer to compensate for mistakes done within the prayer. The mistake of leaving a pillar cannot be made up by simply making these two prostrations.

Waajibaat:    The waajibaat of the salah are those things that must be done within the salah and if they are left out due to ignorance or forgetfulness the salah is still valid. If they are left due to these reasons they can be compensated for with the prostration of forgetfulness. However, if they are deliberately omitted then the salah is invalid.

The waajibaat of the Salah are 8.  They are:

1.       All of the takbiraat except takbiratul ihram [All the sayings of Allaahu akbar except the first one (first one is a pillar)]

2.      Saying: Subhaana rabiyal ‘atheem (at least once) in rukoo/bowing position

3.      Saying: sami Allaahu liman hamidah

4.      Saying: rabbanaa wa lakal hamd

5.      Saying: Subhaana rabbiyal ‘ala (at least once) in sujood

6.      Saying:  rabighfirlee (at least once) while sitting between the two prostrations

7.      The first tashahud (at-tahiyaat) [in fajr the first is a pillar, in the others prayers they are wajibaat]

8.     Sitting down during the first tashahud

If a person remembers that they forgot one of these wajibaat while still praying, then they only have to make the two prostrations for forgetfulness. If they remember a long time after they already completed the prayer then inshallaah they are excused.

Summarising:

Conditions are prerequisites for the salah. A person is not excused from them regardless if he was ignorant of its obligation, or if he forgot, or if he deliberately left it.

Pillars are those things that a person is not excused from due to ignorance, forgetfulness or deliberate omission. The prostrations for forgetfulness cannot compensate for the omission of a pillar.

Wajibaat are those things that if a person omits them due to not knowing of its obligation or forgetting it, then the salah remains valid, and the prostration for forgetfulness can compensate for what was left out. Deliberate omission, however, invalidates the salah.

UPDATE: If a person remembers that they forgot one of the waajibaat before they move on to the next position, then they should return and fulfil what they left, and then they do not have to make sujuudus-sahw at the end. But if they move on to the next position and then remember, it is now FORBIDDEN to return. In this case the person moves on and makes sujuudus-sahw before tasleem.

Example: a person is about to stand after the second raka’a and while they are getting up they remember they forgot to make tashahud, they should sit back down and say the tashahud. If they stand up completely erect and then remember, they should not return. They make sujuudus-sahw at the end before the tasleem.

Posted in Salah (prayers) | 14 Comments »

Some q/a on fasting in Ramadaan

Posted by islamicbasics on September 15, 2007

These are some links containing many frequently asked questions about fasting in the month of Ramadan.

fatwaonline.com

Islamqa.com

Many beneficial articles on Ramadan and fasting from al-ibaanah.com

Some audios from Dr.Saleh as-saleh

May Allaah accept from us and all the muslimoon our righteous actions, fasts, and prayers. He is the Oft-Forgiving, Most Merciful

Posted in Ramadaan | Leave a Comment »

Merits of Ramadan

Posted by islamicbasics on September 15, 2007

Some of the Merits of Ramadaan

AUTHOR: ‘Abdullaah bin Saalih Al-Fawzaan
SOURCE: Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg. 27-29)
PRODUCED BY: Al-Ibaanah.com

Abu Hurairah (radyAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Every deed of the Son of Aadam will be rewarded ten to seven hundred times its worth. Allaah, Mighty and Sublime, said: ‘Except for the fast, for indeed it is for Me, and I will reward it. He leaves off his desires and his food for My sake. There are two times of joy for the one fasting. The time of joy when he breaks his fast and the time of joy when he meets His lord. And the scent coming from the mouth of the one fasting is more pleasant in the sight of Allaah than the smell of musk.'” [1]

This hadeeth is proof for the virtue of fasting and the great station it possesses in the sight of Allaah. Four of its many virtues occur in this hadeeth, and they are:

1. Those who fast will receive their reward in full without any reckoning, for every good deed is rewarded ten to seven hundred times its like in worth, except for the fast. Indeed, its reward is not limited to this number, but rather Allaah will reward it with manifold its likes in worth. This is because the fast is from (the forms of) patience and Allaah has stated:

“Verily, the patient ones will be given their reward in full without any reckoning.” [2]

Al-Awzaa’ee said of this (ayah): “It will neither be weighed for them nor measured, but rather it will simply be served to them as food is served.” [3]

2. Indeed Allaah connected the fast to Himself in conjunctive form, above all other types of deeds. And this conjunction is enough to show its noble status. This, and Allaah knows best, is due its state of encompassing the entirety of the day. Thus, one can find that the individual fasting has neglected his desires, while his soul constantly yearns after them. This, along with its lengthened duration, is not found in anything else besides the fast, especially in the days of summer due to their length and severity in heat. The individual’s abandonment of the things he desires is an act of worship, which will be rewarded. This is because the fast is a secret kept between the servant and his Lord. No one knows of it except Allaah, the most High. It is an inward (hidden) action, which cannot be seen by the creation, thus riyaa’ (showing off) cannot enter into it.

3. When the one who fasts meets his Lord, he will be delighted by his fast due to what he will see in it from its abundance, good standing and his reward by having his fast accepted, which Allaah granted him in the first place.

As for his joy at the time when he breaks the fast, then it is due to the completion of the act of worship and its being free from evil and those things that have been forbidden in it. This is from the praiseworthy types of joy since it is a joy that emanates from the obedience to Allaah and the completion of the fast, due to which great reward has been promised. This is as Allaah says: “Say: By the grace and mercy of Allaah, and by that, then rejoice.” [4]

4. The breath coming from the mouth of the one fasting is more pleasant in the sight of Allaah than the scent of musk. This beautiful smell will be for the Day of Judgement for that is the day when the rewards for deeds will be manifested. This is based on one narration of the hadeeth: “…more pleasant in the sight of Allaah on the Day of Judgement…” [5]

Likewise it will be in the life of this world, since that is the time for the manifestation of the signs of worship, due to the report:

“And the scent coming from the mouth of the one fasting when he breaths out from the food (he ate previously) is more pleasant in the sight of Allaah than the smell of musk” [6]

This scent, although disliked by the people who smell it in this world will, however, be more pleasant in smell in the sight of Allaah than the scent of musk. This is because it is something that originates from the obedience to Allaah.

Ibn Hibbaan (rahimahullaah) said: “The sign that will mark the believer on the Day of Judgement is the brightness (of their faces) due to their ablution (wudoo’) in this world, causing a distinction between them and the rest of the nations. And their mark on the Day of Judgement due to their fasting will be pleasant smelling breath, more pleasant in the sight of Allaah than the scent of musk. This is in order that they may be known amidst that group for that deed. We ask Allaah to grant us blessing on that day.” [7]

And from the merits of Ramadaan is that Allaah has distinguished those who fast with a specific door from the doors of Paradise. No one more righteous than them will enter through it. Sahl Ibn Sa’ad (radyAllaahu ‘anhu) reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Verily, there is a door in Paradise, which is known as Ar-Rayyaan. On the Day of Judgement, the ones who fasted will enter in through it, no one other than them will enter in through it. And when they have entered, it will close, so no one will enter through it (after them).” [8]

And in addition to the wording: “And whosoever enters will be given to drink. And whosoever drinks will never feel thirsty again.” [9]

However, these merits will not be attained except by the one who fasts with sincerity by abstaining from food, drink, intercourse, abstaining from hearing the unlawful, looking towards the prohibited and earning from unlawful means. Thus his body limbs must fast and abstain from sinful acts. His tongue must fast and abstain from lying, foul speech and false swearing. This is the legislated fast, the result of which will be great reward. And if this is not so, then the Prophet (sallAllaahu ‘alayhi wa sallam) has said: “Whosoever does not abandon false speech and acting upon it, then Allaah has no need for him to abandon his food and drink.” [10]

And Abu Hurairah (radyAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “Perhaps, all that one who fasts will get from his fast is hunger and thirst. And perhaps all that one who stands at night in prayer will get from his standing is sleeplessness.

——————————————————————————–

Footnotes:

[1] Al-Bukhaaree (4/103) and Muslim (1151)

[2] Surat-uz-Zumar: 15

[3] Tafseer Ibn Katheer (7/80)

[4] Surah Yoonus: 85

[5] This wording is found in the hadeeth of Muslim (Book of Fasting: 163)

[6] Reported by Ibn Hibbaan and Ahmad

[7] See Saheeh Ibn Hibbaan (8/211)

[8] Al-Bukhaaree (4/111) and Muslim (1152)

[9] This increase to the hadeeth is found in the Saheeh of Ibn Khuzaimah (no. 1903)

[10] Al-Bukhaaree (10/473)

[11] Reported by Ahmad, Ibn Hibbaan and others with an authentic chain of narration

Posted in Ramadaan | Leave a Comment »

Ensuring a Successful Ramadan – by bint Amina

Posted by islamicbasics on September 15, 2007

A great reminder on Ramadan from bint Amina’s blog tawheedfirst

“The gates of the heavens have been opened, the doors of Hellfire closed and our accursed enemy, the Shayateen, are locked up. Ramadhaan is upon us, the blessed month of mercy, forgiveness and compassion.

Indeed, we are in need of such a blessed month, so that we may immerse ourselves in the remembrance of Allah ta’ala after having been heedless, turn our sights to the Hereafter after having retreated to the dunyaa, read the Book of Allah after it has been untouched, collecting dust on our shelves. Surely our state is a distressing o­ne; our hearts have become hardened, we have lowered our barrier of taqwa, chasing after our whims and desires somehow, we have become of those who are negligent.

Yet the opportunity presents itself to humble o­neself, return to Allah and seek His forgiveness. It is a month wherein we may purify our hearts and free ourselves from the stronghold of transgression. And what is it that causes such a transition? For some it may be the large congregation of Muslimeen in salaat, a renewed sense of gratefulness after food has touched your lips, spending long nights in taraweeh prayer, raising your hands in du’aa qunoot and hoping fervently for the mercy of Allah ta’ala. Even still it may be the emergence of the Muslimeen, the many greetings of salaam, the smiles and heartfelt words, reflecting sincerely over the Qur’aan, or performing itikaaf in the masaajid, There is a change in the air and it can readily be sensed, a breeze of wellness overtakes us, sprinkled with ihsaan and taqwa, as we strive to enjoin the good. Suddenly we realize that the Promise of Allah is true, and fearing His Threat and hoping for His Mercy, we increase ourselves in worship and remembrance.

The Son of Adam often makes excuses for themselves their faults and their shortcomings. Truly this is an obstacle in the way of change. The beauty of Ramadhaan is that it diminishes such obstacles. Tasting the sweetness of faith allows for contemplation, reflection and self-assessment, such that we may diagnose our faults, make tawbah (repentance) and seek to remedy our condition. And what better time to make a firm resolution of change than in the blessed month of Ramadhaan, when the melodious recitation of the Qur’aan is resounding in your ears, when your eyes look upon believers who congregate to worship their Lord, and when your mouth abstains from food and drink instilling within you self-discipline? Surely, the time is now, ya Muslimeen.

The virtues of Sawm are many; the special quality of this ‘ibaadaah is found in its close connection with Allah ta’ala: He says, The Fast (Sawm) is for Me and I will reward it.” [Bukhari and Muslim] This statement relays the high status granted to fasting. Moreover, fasting stifles desires and is ultimately a shield from the Hellfire. Abu Sa`eed al-Khudri relates that the Messenger of Allah salla Allahu alaihi wa sallam said : “Fasting is a shield with which a servant protects himself from the Fire” [Ahmad, Sahih] and likewise, “No servant fasts on a day in the path of Allah except that Allah removes the Hell Fire seventy years further away from his face.” [Bukhari and Muslim] Another unique aspect of Sawm is that the reason behind the command is given. Allaah, the Exalted and Most High, says in the Noble Qur’aan:

O you who believe! Fasting is prescribed for you as it was prescribed for those before you, so that you may become people having Taqwaa. (Soorah al-Baqarah 2:183)

So the wisdom behind fasting is not just in preventing o­neself from enjoyable and permissible things, but so that we may attain taqwaa. Therefore, the wisdom behind the prescription of Fasting is that the Muslim should increase in obedience to Allaah ta’ala in Ramadhaan, and become more obedient than he was before it. [1] Thus this blessed month does indeed facilitate change within the believer as they strive to increase themselves in worship. Having knowledge of the reason behind the legislation should motivate the believer to hasten to do good works, hoping to earn the pleasure of Allah ta’ala.

Know O Believer that the fast is not purely on a physical level – refraining from food and drink – but rather the complete fast involves the refraining of ones gaze, tongue, hands, feet, hearing and eyes, as well as the rest of his body parts from committing sinful acts. The one who is fasting lowers his gaze and safeguards his tongue from the repulsive speech that is forbidden, disliked, or which has no benefit, as well as controlling the rest of his body parts. [2] This is elucidated in a hadeeth by al-Bukhaaree: “Whosoever does not abandon false speech and the acting upon it, Allaah is not in need of his food and drink.” [Bukhari]

Just as the life of this world, Ramadhaan shall come to an end. And while we may lament at the closing of this blessed month at having experienced a closer relationship to Allah ta’ala and an increased level of emaan, it may serve to be a beacon of light henceforth. Perhaps the key lies in realizing Ramadhaan’s worth so that we do not use our limited time in vain. The rightly guided predecessors (As-Salif As-Salih) used to seek the forgiveness of Allaah and repent so much so that it was reported that they would supplicate to Allaah for six months that He would allow them to reach Ramadhaan. If He allowed them to reach Ramadhaan, they would fast, pray at night and supplicate for the next six months that He accepts the month of Ramadhaan from them. [3] Such was their piety, and may we follow in their footsteps.

If the Muslim is in a good state after Ramadhaan, performing many good deeds and righteous actions, then this is a proof of acceptance. If the opposite is true, and he follows good with evil, and as soon as Ramadaan is over he follows o­n from this with sins, heedlessness and turning away from the obedience of Allaah, then this is a proof that it hasn’t been accepted. [3] Let not the ‘Eid celebration symbolize a return to the vice you were once in, for Alhamdulillah you have been shown the radiant light by way of Ramadhaan. Do not revisit the crooked path, but instead follow this noor and continue your beautiful journey seeking the Pleasure of Allah, seeking Al-Jannah, seeking His Face.

Surely we wish to be of the people of Taqwaa’, and may Allah make it so. [Aameen].

References:

[1] Sunnahs Neglected During Ramadhaan Shaykh al Albaanee

[2] The Inner Secrets of Fasting Imaam Ibn Qudaamah al-Maqdisee

[3] A Successful Ramadhaan Shaykh Saalih Al Fawzaan”

Bint Amina

Posted in Ramadaan | Leave a Comment »

Merits of Salah (prayer)

Posted by islamicbasics on September 9, 2007

إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاء وَالْمُنكَرِ

“Verily, As-Salât (the prayer) prevents from Al-Fahshâ’ (i.e. great sins of every kind, unlawful sexual intercourse, etc.) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed, etc.)” [Al-ankaboot 29:45]

1. Prevents from Al-Fahshaa’ (great sins of every kind, unlawful sexual intercourse, etc.) and Al-Munkar (disbelief, polytheism, and every kind of evil wicked deed, etc.).

2. The best of deeds after the Testimony of Faith (laa ilaaha illal-laah, Muhammad rasoulul-laah). [hadeeth ‘Abdullaah ibn Mas’oud (radiyallaahu ‘anhu) in Bukhari (v.9; 625) & Muslim].

3.Washes out sins. [hadeeth of Jaabir (radiyallaahu ‘anhu) in Muslim (v1;1410)].

4. Expiates sins. [hadeeth of Abu Hurairah (radiyallaahu ‘anhu) in Muslim (v1;450)].

5. A light for its adherent in this Life and in the Hereafter. [hadeeth of Ibn ‘Umar (radiyallaahu ‘anhuma) in Musnad Ahmad (v2;169) with good chain of narration].

6. Raises in rank and removes sins. [hadeeth of Thawbaan (radiyallaahu ‘anhu) in Muslim (v.1; 989)].

7. One of the greatest causes to enter Paradise with the company of the Prophet (sallallaahu ‘alayhi wa sallam). [hadeeth of Rabee’ah al-Aslami (radiyallaahu ‘anhu) in Muslim (v1; 990)].

8. Between each performance of salaat and the next performance, sins are pardoned [hadeeth ‘Uthmaan (radiyallaahu ‘anhu) in Muslim (v1;438)].

9. The angels will ask Allaah for Blessings and Forgiveness upon the adherent in his place of prayers. [hadeeth Abu Hurairah (radiyallaahu ‘anhu) in Bukhari (v.3; 330) and in Muslim].

10. Waiting for the next prayer after observing a prayer is Ribaat (keeping oneself adhering and firm on acts of obedience).[hadeeth Abu Hurairah (radiyallaahu ‘anhu) in Muslim (251)].

11. The one who goes to the Mosque to perform the prayer is in prayer until he returns. [hadeeth Abu Hurairah radiyallaahu ‘anhu) in “saheeh” ibn Khuzaimah; authenticated by Al-Albani].

[reference: www.understanding-islam.net]

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Muhamdur-rasoolullaah; pillars and conditions

Posted by islamicbasics on August 29, 2007

PILLARS

1. To believe in His Message
2. To believe that he salallaahu ‘alayhi wasalam is a slave worshipper of
Allaah.

Muslims do not raise the prophet salallaahu ‘alayhi wasalam above his truthful rank by being excessive regarding him and giving him divine attributes. Those who ascribe divinity to the Messenger of Allaah fall into the same category as those who ascribe divinity to others besides Allaah. Muslims believe that the Prophet cannot cause any harm or benefit in calling upon him for help. Muslims also believe that the prophet does not have knowledge of the unseen and only knows those things that Allaah informed him about. This is a great honour and respect for the Messenger of Allaah, and he salallaahu ‘alayhi wasalam said “verily I am a slave so say ‘messenger of Allaah and His slave’”

And Allaah the Most High said in this respect:

قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَمَن كَانَ يَرْجُو لِقَاء رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا

“Say (O Muhammad): “I am only a man like you. It has been inspired to me that your Ilâh (God) is One Ilâh (God i.e. Allâh). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.” (Al-Kahf 18:110)

CONDITIONS

1. Attesting to his message and believing in it in the heart
2. Uttering it and attesting to it by the tongue
3. Following the messenger by abiding by what he brought from truth and avoiding
what he forbade from falsehood
4. Believing what he informed us about regarding events that took place in the past
and what would take place in the future (these events are informed to him by
Allaah).
5. Loving the messenger more than oneself, wealth, children, and all of mankind
6. Giving his statements precedence over anyone else’s statement

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continuing Muhammadur-rasoolullaah

Posted by islamicbasics on August 25, 2007

Believing that Muhammad is the Messenger of Allaah is the second part of the Shahaadah. The first part of Muhammadur-rasoolullaah was discussed in the previous post. It is the belief that whatever Allaah told us about Muhammad (salallaahu ‘alayhi wasalam) must be true. Now we continue on to the second part of the meaning of Muhammadur-rasoolullaah.

2) That we must worship Allaah as taught by Muhammad (salallaahu ‘alayhi wasalam)

The obedience to Muhammad (salallaahu ‘alayhi wasalam) is an Order from Allaah:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

“And whatsoever the Messenger gives you, take it, and whatsoever he forbids you, abstain (from it), and fear Allâh. Verily, Allâh is Severe in punishment.” (Al-Hashr 59:7)

The meaning of the above ayah (verse) is very well illustrated in the following
narration:

Narrated ‘Alqama: Abdullaah (bin Mas’ud) said, “Allaah curses those ladies who practice tattooing and those who get themselves tattooed, and those ladies who remove the hair from their faces and those who make artificial spaces between their teeth to look more beautiful whereby they change Allaah’s creation. “His saying reached a lady from Bani Asd called Um Ya’qub who came (to Abdullaah) and said: “I have come to know that you have cursed such-and-such (ladies)?” He replied: “Why should not I curse these whom Allaah’s Messenger cursed and who are cursed in Allaah’s Book!” Um Ya’qub said, “I have read the whole Qur’an and I have not found in it what you say.” He said, “Verily if you have read it (i.e. the Qur’an), you have found it. Didn’t you read: “And whatsoever the Messenger gives you, take it and whatsoever he forbids you, abstain (from it).” She replied, “Yes, I did.” He said, “Verily, Allaah’s Messenger forbade these things.” She said, “But I see your wife doing these things?” He said, “Go and watch her.” She went and watched her but could not see anything in support of her statement. On that he said, “If my wife were as you thought, I would not keep her in my company (i.e. I would divorce her).”

Allaah The Mighty, The Majestic said:

مَّنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللّهَ وَمَن تَوَلَّى فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا

“He who obeys the Messenger (Muhammad), has indeed obeyed Allâh, but he who turns away, then we have not sent you (O Muhammad) as a watcher over them.” (An-Nisa 4:80)

The Messenger of Allaah (salallaahu ‘alayhi wasalam) said:
“Whoever obeys me, he obeys Allaah, and whoever disobeys me, he disobeys Allaah,and whoever obeys the ruler I appoint, he obeys me, and whoever disobeys him, he disobeys me.” [Collected by Al-Bukhaaree].

He (salallaahu ‘alayhi wasalam) also said:

“All of my followers will enter Paradise except those who refuse.” They said: ‘O Allaah’s Messenger! Who will refuse?’ He said,”Whoever obeys me will enter Paradise and whoever disobeys me is the one who refuses (to enter it).” [Collected by Al-Bukhaaree].

The matters discussing worship of Allaah, discipline, orders, advice, approvals, and recommendations as detailed by Muhammad (salallaahu ‘alayhi wasalam) are collectively known as Sunnah. The Sunnah is also meant to emphasize the correct way of understanding the deen of Islam, in contrast with the ways of deviations and (or) innovations. The Sunnah is an inspiration from Allaah and is not the Prophet’s own ideas, thoughts or desires, as Allaah said in souratun-najm:

وَمَا يَنطِقُ عَنِ الْهَوَى / إِنْ هُوَ إِلَّا وَحْيٌ يُوحَى

“Nor does he speak of (his own) desire. It is only an Inspiration that is inspired.” (An-Najm 53:3-4)

So, in obeying the Prophet’s Sunnah we are obeying Allaah. There should be no resistance to the way of the Prophet (salallaahu ‘alayhi wasalam). He must be taken as a judge in all disputes as Allaah clearly commands:

فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّىَ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُواْ فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيمًا

“But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” (An-Nisa 4:65)

And He, the Most High, also said:

فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ

“And let those who oppose the Messenger’s commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them.“(An-Nur 24:63)

The Prophet (salallaahu ‘alayhi wasalam) said in a hadeeth:
“He who does an act which our matter (i.e. our religion) is not in agreement with,
will have it rejected.” [Related by Muslim and Al-Bukhaaree with a different
wording].

The Sunnah of the Prophet (salallaahu ‘alayhi wasalam) is surely safeguarded as Allaah promised to save the Message of Islam from any human corruption. The following of the Sunnah of the Prophet (salallaahu ‘alayhi wasalam) is the manifestation of the declaration that “MUHAMMAD IS THE MESSENGER OF ALLAAH”:

Allaah, the Most High, said:

قُلْ إِن كُنتُمْ تُحِبُّونَ اللّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللّهُ غَفُورٌ رَّحِيمٌ

“Say (O Muhammad to mankind): “If you (really) love Allâh then follow me (i.e. accept Islâmic Monotheism, follow the Qur’ân and the Sunnah), Allâh will love you and forgive you of your sins. And Allâh is Oft-Forgiving, Most Merciful.” (Aali Imran 3:31)

In SUMMARY

The declaration that Muhammad is the Messenger of Allaah is an integral part of faith. Muhammad (salallaahu ‘alayhi wasalam) must be trusted in all that he informed us about Islaam. He must be obeyed in all that he ordered and we must stay away from all that he forbade. The obedience to Muhammad is an obedience to Allaah. He left us with all that leads to Paradise and warned us from all that leads to Hell.

Reference

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Muhammadur-rasoolullaah – Muhammad is the Messenger of Allaah

Posted by islamicbasics on August 23, 2007

Muhammadan Rasoolullaah

Muhammad is the Messenger of Allaah

This is the second part of the Shahaadah. It is the belief that Muhammad (salallaahu ‘alayhi wasalam) is the final and last Messenger of Allaah. This means that:

1) Whatever Allaah told us about Muhammad (salallaahu ‘alayhi wasalam) must be true

Allaah says in His noble book:

لَقَدْ جَاءكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَؤُوفٌ رَّحِيمٌ

Verily, there has come unto you a Messenger from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you (to be rightly guided, to repent to Allâh, and beg Him to pardon and forgive your sins, in order that you may enter Paradise and be saved from the punishment of the Hell-fire), for the believers (he is) full of pity, kind, and merciful. (At-Tawbah 9:128)

يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا / وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُّنِيرًا

O Prophet! Verily, We have sent you as witness, and a bearer of glad tidings, and a warner, / And as one who invites to Allâh [Islâmic Monotheism, i.e. to worship none but Allâh (Alone)] by His Leave, and as a lamp spreading light (through your instructions from the Qur’ân and the Sunnah the legal ways of the Prophet). (Al-Ahzab 33:45-46)

قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَمَن كَانَ يَرْجُو لِقَاء رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا

Say (O Muhammad): “I am only a man like you. It has been inspired to me that your Ilâh (God) is One Ilâh (God i.e. Allâh). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.” (Al-Kahf 18:110)

أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَى رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ النَّاسَ وَبَشِّرِ الَّذِينَ آمَنُواْ أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِندَ رَبِّهِمْ قَالَ الْكَافِرُونَ إِنَّ هَـذَا لَسَاحِرٌ مُّبِينٌ

Is it wonder for mankind that We have sent Our Inspiration to a man from among themselves (i.e. Prophet Muhammad) (saying): “Warn mankind (of the coming torment in Hell), and give good news to those who believe (in the Oneness of Allâh and in His Prophet Muhammad) that they shall have with their Lord the rewards of their good deeds?” (But) the disbelievers say: “This is indeed an evident sorcerer (i.e. Prophet Muhammad and the Qur’ân)! (Yunus 10:2)

قُل لاَّ أَمْلِكُ لِنَفْسِي نَفْعًا وَلاَ ضَرًّا إِلاَّ مَا شَاء اللّهُ وَلَوْ كُنتُ أَعْلَمُ الْغَيْبَ لاَسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ إِنْ أَنَاْ إِلاَّ نَذِيرٌ وَبَشِيرٌ لِّقَوْمٍ يُؤْمِنُونَ

Say (O Muhammad): “I possess no power of benefit or hurt to myself except as Allâh wills. If I had the knowledge of the Ghaib (unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.” (Al-A’raf 7:188)

This is the first part of Muhammadur-rasoolullaah, that we are to believe in whatever Allaah told us about him salallaahu ‘alayhi wasalam. If Allaah wills, we will continue in the next post the second part which is that we are to worship Allaah, the Most High, only as taught to us by Prophet Muhammad.

Reference

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The Meaning of Taaghoot

Posted by islamicbasics on August 13, 2007

The Meaning of Taaghoot

AUTHOR: Imaam Muhammad bin ‘Abdil-Wahhaab
SOURCE: His short treatise “Ma’anaa at-Taaghoot wa Ru’oos Anwaa’ihi”
PRODUCED BY: Al-Ibaanah.com

Know, may Allaah have mercy on you, that the first thing Allaah obligated on the Son of Adam is to reject the Taaghoot and believe in Allaah. The proof for this is Allaah’s saying: “And We have indeed sent to every nation a messenger (saying to his people): ‘Worship Allaah alone and avoid the Taaghoot (false deities).” [Surah An-Nahl: 36]

As for the description of Rejecting the Taaghoot, then it is that you believe in the futility of worshipping other than Allaah, and that you abandon doing so and hate it, and that you reject and make enmity with does who do it. And as for the meaning of Believing in Allaah, then it is that you believe that Allaah is the only true God who deserves to be worshipped alone, apart from everything else besides Him. And it is that you make all types of worship – every act – sincerely for Allaah alone, while negating and rejecting that from everything else that is worshipped besides Him.

It also entails that you love and show friendship to the people of Ikhlaas (i.e. Islaam), while hating and showing enmity to the people of Shirk. This is the Religion of Ibraaheem, of which those who turn away from it only fool themselves. And this is the good example that Allaah informs us of in His saying: “There has indeed been an excellent example for you in Ibraaheem and those with him, when they said to their people: ‘Verily, we are free from you and whatever you worship besides Allaah. We have rejected you and there has commenced between us and you, enmity and hatred forever, until you believe in Allaah alone.’” [Surah Al-Mumtahanah: 4]

The word Taaghoot is general. So everything that is worshipped besides Allaah, while being pleased with this worship – whether it is something worshipped, someone followed, or someone obeyed in the absence of obedience to Allaah and His Messenger, then that is considered Taaghoot. The Tawaagheet (pl. of Taaghoot) are many, but their heads are five:

The First: The Devil who calls the people to worship other than Allaah. The proof for this is Allaah’s saying: “Did I not command you O children of Aadam, that you should not worship the Devil. Verily, he is a plain enemy to you.” [Surah YaaSeen: 60]

The Second: The tyrannical and oppressive ruler who changes Allaah’s rulings. The proof for this is Allaah’s saying: “Have you not seen those (hypocrites) who claim to believe in that which has been revealed to you, and that which was revealed before you, and they wish to go for judgement (in their disputes) to the Taaghoot, when they have been ordered to reject them? But the Devil wishes to lead them far astray.” [Surah An-Nisaa: 60]

The Third: The one who judges by other than what Allaah has revealed, and the proof for this is Allaah’s saying: “And whoever does not judge by what Allaah has revealed, then they are the disbelievers.” [Surah Al-Maa’idah: 44]

The Fourth: The one who claims to have knowledge of the Unseen, apart from Allaah. The proof for this is Allaah’s saying: “He alone is the All-Knower of the Unseen, and He does not disclose His Unseen matters to anyone.” [Surah Al-Jinn: 26-27] And He says: “And with Him lie the keys to the Unseen, no one knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls except that He knows about it. There is not a grain in the darkness of the earth, nor anything fresh or dry, but that it is written in a Clear Record.” [Surah Al-Ana’aam: 59]

The Fifth: The one who is worshipped apart from Allaah, while being pleased with being worshipped. The proof for this is Allaah’s saying: “And whoever amongst them says: ‘Verily, I am a God besides Him (Allaah)’, then this person’s recompense will be the Hellfire. That is the way we recompense the wrongdoers.” [Surah Al-Anbiyaa: 29]

And know that man will never become a believer in Allaah unless he rejects and disbelieves in the Taaghoot. The proof for this is Allaah’s saying: “There is no compulsion in the Religion. Verily, the right path has become distinct from the wrong path. So whoever disbelieves in the Taaghoot and believes in Allaah, then he has taken hold of the firmest handhold, that will never break. And Allaah is the All-Hearer, the All-Knower.” [Surah Al-Baqarah: 256]

The “right path” here refers to the Religion of Muhammad (sallAllaahu ‘alayhi wa sallam), while the “wrong path” refers to the Religion of Abu Jahl. The “firmest handhold” refers to the testimony that there is no deity worthy of worship except Allaah (Laa Ilaaha Illallaah). This testimony consists of a negation and an affirmation. It negates all types of worship from those worshipped besides Allaah, while affirming all types of worship done for Allaah alone, free from any partner.

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