Notes of Classes - Explanation of Important Lessons for the Ummah by Shaykh Saleh as Saleh

Hadith of Uthman radi Allahu anhu who said, the Messenger of Allah sallallahu alayhe wa sallam said, “No one dies while knowing that none has the right to be worshipped except Allah will

Explained by Shaykh Saleh as Saleh

Notes taken by Nasrin As-Salafiyah

Important Lessons for the Ummah

Table of Content

2 Chapter Two: Shahaadah – Testimony and its Nullifiers [Audio # 13]  P # 4 to 10

4 Chapter Four: Tawheed – Shirk Opposes Tawheed [Audio # 15]  P # 18 to 21

5 Chapter Five: Pillars of Islam – 1 – Belief in Allah [Audio # 16]  P # 22 to 30

6 Chapter Five: Pillars of Islam – 5 – Fasting [Audio # 20]  P # 31 to 37

10 Chapter Nine: At-Tashahud – Its meaning [Audio # 28]  P # 49 to 52

Appendixes

1 Traveling without Mahram for Women is Haram By Shaykh Saleh as Saleh  P # 57

3 Wedding – Marriage & Its Rules and Issues By Shaykh Muhammad al-Uthaymeen  P # 59 to 68

4 Marriage is Half of the Deen – what does it mean? By Shaykh Saleh as Saleh  P # 69 to 70

5 Advices to sisters before Marriage By Shaykh Saleh as Saleh  P # 71 to 72

7 How to purify yourselves for the prayers? By Abu Muhammad Al-Magribee  P # 77 to 80

8 Text of the book, “Important Lessons for the Ummah” By Shaykh Ibn Bazz  P # 81 to 97

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Chapter Two: Shahaadah – Testimony and its Nullifiers [Audio # 13]

Meaning of first testimony (Shahadah): laa ilaha illa Allah

Meaning of “laa ilaha” is negating of the shirk in all its kinds entailing disbelief in shirk and all that is worshipped beside Allah or to the exclusion of Allah, and the meaning of “illa Allah” is affirmation of all worship to Allah alone having no partner nor associate Therefore the meaning of of laa ilaha illa Allah is the firm conviction and attestation that none deserves to be worshipped except Allah and adherence to that and acting upon it This is the meaning of laa ilaha illa Allah Evidences for this is the saying of Allah, “[Soorah

Muhammad 047:019] So know (O Muhammad [sal-Allâhu 'alayhi wa sallam]) that Lâ ilâha illallâh (none has the right to be worshipped but Allâh), and ask forgiveness for your sin…”

Meaning know that none has the right to be worshipped except Allah alone, this is the meaning in this verse And this meaning, this affirmation and this negation came in the Book of Allah in “[Soorah Al-Baqarah

002.256] Whoever disbelieves in Tâghût and believes in Allâh, then he has grasped the most trustworthy handhold that

will never break And Allâh is All-Hearer, All-Knower.”

Question: What is the meaning of Taghoot?

Answer: Taghoot: is derived from the word togyan in Arabic – which means exceeding the limits Categories

of taghoot are:

1 Whatever is worshipped instead of or to the exclusion of Allah is a Taghoot

a Ex: human being who is pleased to be set as object of worship is a taghoot

2 The one who exceeds the limits concerning following and obedience to other than Allah and in setting

others as rivals to Allah then himself is a taghoot

3 Istihlal: those who make istihlal making permissible what Allah has made impermissible and vice versa

and are obeyed for that are taghoot because they are being set as Lords beside Allah; obeying istihlal is of

three types and they are:

a If the person obeys them while pleased and content by their saying, giving precedence to their

judgment and discontent with Allah’s ruling then he is a kafir

b The person obeys them while accepting Allah’s ruling and knowing that it is the best and most

fitting to men but due to lowly desires in himself he chooses otherwise For example: he maybe seeking a job and so forth In this case, it is not kufr rather he is a fasiq – meaning rebellion disobedient

c The person obeys them due to ignorance thinking that their rulings are those of Allah’s This is

subdivided into two cases

i This person is able to know the truth by himself but he is negligent In this case, he is

sinful because Allah ordered to ask the people of knowledge when matters are not known

ii The person is not knowledgeable and is unable to learn but he follows them by way of

blind following believing that it is the truth In this case there is nothing upon him meaning not held blameworthy

4 Taghoot also covers all that which opposes Allah’s judgment and this is of different levels and ranks, some lead to exiting the fold of Islam while others don’t Some examples on taghoot: soothsayers, magician and

“evil scholars” are taghoots, those (not clear) for being worshipped beside Allah as well as idols are

taghoots And taghoot maybe also shaytan and/or anyone who is worshipped other than Allah and is pleased for that and/or calls for it

Here one should remember a very important benefit explaining the issue of taghoot which is often

misunderstood by enthusiastic young Muslims and this matter and this benefit was mentioned by Shaykh Sulayman ibn Samhan who said, “It should be known that the one who seeks judgments from the taghoot or the ruler or rather rules by other than Allah’s rule while believing that these judgments are more perfect and better than the judgment of Allah and His Messenger then this is disbelief – kufr of creed that takes a person

out of the fold of Islam as it is mentioned in the ten nullifiers of Islam However, as the one who does not believe as such but resorted to the taghoot judgment while believing it to be false then this is of the practical type of disbelief, alkufrul amali – the practical type, which is a lesser type that does not take a person from Islam In addition, anyone – a ruler or ruled who equates the judgment of Allah and His messenger to that of man or believe that the rules of man are more fitting to our time than the Islamic laws commits kufr

It is therefore conclude (this is the point of benefit): that the term taghoot in itself does not necessarily translate

into major disbelief and apostasy since every kufr is taghoot but not every taghoot is kufr

Imam Ibnul Qayyem rahimahu Allah said consider for example that figurative interpretation of Allah’s

Names and Attributes through scholastic ways and giving precedence to the intellect over the legal text as taghoot, certainly none considers every level of these distortions as a major kufr

Now continuing with the meaning of laa ilaha illa Allah, the explanation of the verse mentioned, “[002.256]

Whoever disbelieves in Tâghût and believes in Allâh” This is the meaning of laa ilaha illa Allah, denial of

taghoot and affirmation of tawheed Also, same meaning is in surah Az-Zukruf, “[043:026-027] And (remember)

when Ibrâhîm (Abraham) said to his father and his people: "Verily, I am innocent of what you worship, Except Him (i.e I worship none but Allâh Alone) Who did create me; and verily, He will guide me."” Look at the denial – “I am innocent

of what you worship” and affirmation – “except Him who did create me…”

Meaning of second testimony (Shahadah): Muhammad Rasul Allah

Muhammad Rasul Allah means: Obeying him in that which he enjoins or commands, believing in that which he related, avoiding all that which he forbade and called us to abstain from, and that Allah should

not be worshipped except in the way that he sallallahu alayhe wa sallam explained and prescribed, legally prescribed [Mentioned by Shaykh Muhammad ibn Abdul Wahhab in “Three fundamental principles” Therefore the

obedience to the Messenger is the obedience to Allah

Pillars of this testimony are two:

1 Believing in his message

2 Believing that he is a slave worshipper of Allah as he sallallahu alayhe wa sallam mentioned,

“Verily, I am only a slave, so therefore say, slave of Allah and His Messenger.”

So he sallallahu alayhe wa sallam is not to be lifted to a rank above his rank such that he maybe looked up to

possess qualities of divinity or that he knows of the absolute unknown – in absolute sense knowing everything

of the unseen or that he benefits and harms or that he fulfills the needs when asked, and relieves the distress

and Muhammad sallallahu alayhe wa sallam was described by uboodiyyah – by slavery to Allah in the most

honorable stations

1 Sending of revelation: Surah Al-Furqan: “[025:001] Blessed is He Who sent down the Criterion (of right and wrong, i.e this Qur'ân) to His slave (Muhammad [sal-Allâhu 'alayhi wa sallam]) that he may be a warner to the

'Âlamîn (mankind and jinn).”

2 Great journey of honor: Surah Al-Isra: “[017:001] Glorified (and Exalted) is He (Allâh) [above all that (evil) they

associate with Him] Who took His slave (Muhammad [sal-Allâhu 'alayhi wa sallam]) for a journey by night from

Al-Masjid Al-Harâm (at Makkah) to Al-Masjid Al-Aqsâ (in Jerusalem), the neighborhood whereof We have blessed,

in order that We might show him of Our Ayât (proofs, evidences, lessons, signs, etc.) Verily, He is the All-Hearer, the All-Seer.”

3 In the station of salaah and invocation: Surah Al-Jinn: “[072:019] And when the slave of Allâh

(Muhammad [sal-Allâhu 'alayhi wa sallam]) stood up invoking Him (his Lord – Allâh) in prayer they (the jinn)

just made around him a dense crowd as if sticking one over the other (in order to listen to the Prophet's recitation).”

Conditions of “laa ilaha illa Allah” are eight and they are:

First: Knowledge as oppose to ignorance: It is a must to have knowledge of it as to what it means, entails,

indicates, affirms, and negates Allah says, “[Soorah Muhammad 047:019] So know (O Muhammad [sal-Allâhu

'alayhi wa sallam]) that Lâ ilâha illallâh (none has the right to be worshipped but Allâh), and ask forgiveness for your

sin…”

And “[Soorah az-Zukhruf 043:086] except for those who bear witness to the truth knowingly (i.e believed in the Oneness of

Allâh, and obeyed His Orders), and they know (the facts about the Oneness of Allâh).” Meaning believing in the

tawheed of Allah and they know, they know what it means, they testify by their tongues while they know the facts in their hearts as to what their tongues testify to

Hadith of Uthman radi Allahu anhu who said, the Messenger of Allah sallallahu alayhe wa sallam said, “No one dies while knowing that none has the right to be worshipped except Allah will enter Jannah.”

Many of the people nowadays utter this by their tongue and they know nothing or almost nothing about what

it means and that’s why they fall into shirk while they utter it, while the Mushrikeen (disbelievers) of the time

of the Prophet sallallahu alayhe wa sallam knew well what means and requires and that’s why they said as

“[Soorah Saad 038:005] "Has he made the âlihah (gods) (all) into One Ilâh (God – Allâh) Verily, this is a curious

thing!"”

Second: Certainty as oppose to doubt: Meaning who utters the testimony of laa ilaha illa Allah, he utters that

certain as to what it means having no doubt so if there is only doubt and uncertainty in his heart concerning what it entails then it would be of no benefit to him Allah described the believers saying, “[Soorah al-Hujuraat

049:015] Only those are the believers who have believed in Allâh and His Messenger, and afterward doubt not ”

So they are certain, perfect certainty, as for those in doubt are the hypocrites, Allah says about them,“[Soorah

at-Towbah 009:045] It is only those who believe not in Allâh and the Last Day and whose hearts are in doubt that ask your leave (to be exempted from Jihâd) So in their doubts they waver.”

And in the hadith of Abu Hurayra radi Allahu anhu that the Prophet sallallahu alayhe wa sallam said, “Whoever says none has the right to be worshipped except Allah, and I am the messenger of Allah, no one shall meet Allah with this conviction and not doubting that except that he will be admitted to Jannah.” And in another hadith from Abu

Hurayra radi Allahu anhu that the Prophet sallallahu alayhe wa sallam said, “Whoever you meet outside of this garden, who testify that none has the right to be worshipped except Allah with certainty in his heart, give him the glad tidings of Jannah.”

Third: Sincerity as oppose to shirk: This kalimah of tawheed does not benefit the one who utters that without

sincerity, Allah says, “[Soorah al-Bayyinah 098:005] And they were commanded not, but that they should worship

Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salât (the prayers) and give Zakât (obligatory charity), and that is the right religion.”

Also, Abu Hurayra radi Allahu anhu narrated that the Prophet sallallahu alayhe wa sallam said, “The most happy ones to receive my intercession are those who said none has the right to be worshipped except Allah with sincerity from their hearts.” Also, in the hadith of Uthman radi Allahu anhu that the Prophet sallallahu alayhe wa sallam said, “Allah has forbade for the hellfire anyone who says none has the right to be worshipped except Allah and they says this seeking the Face of Allah.”

Forth: Truthfulness as oppose to lying (dishonesty and hypocrisy concerning what it means and entails): The person

must utter with truthfulness, truly from his heart Proof is the saying of Allah, “[Soorah al-'Ankaboot

029:001-003] Alif-Lâm-Mîm Do people think that they will be left alone because they say: "We believe," and will not be tested And

We indeed tested those who were before them And Allâh will certainly make (it) known (the truth of) those who are true,

and will certainly make (it) known (the falsehood of) those who are liars, (although Allâh knows all that before putting them to test).”

Imam Bukharee reported from Muadth radi Allahu anhu that the Prophet sallallahu alayhe wa sallam said, “No one bears testimony there being no one worthy of worshipped except Allah and that Muhammad is Allah’s slave and Messenger sincerely and truly from heart except that Allah makes hellfire forbidden for him.”

Fifth: Love as oppose to hate: Love of this kalimah which oppose hating or disliking what it implies, so he loves

this kamilah of tawheed and what it entails and loves those who comply with it and with what it entails, Allah says, “[Soorah al-Baqarah 002.165] But those who believe, love Allâh more (than anything else) ” And Allah says,

“[Soorah al-Maaidah 005:054] O you who believe! Whoever from among you turns back from his religion (Islâm), Allâh will bring a people whom He will love and they will love Him…”

Sixth: Complete submission (compliance) as oppose to rebellion: So the believer must comply and submit to what

it means and what it implies from the outward and inward actions, so he must comply and submit outwardly and inwardly for what it means and what it entails Allah says, “[Soorah an-Nisaa 004:125] And who can be better

in religion than one who submits his face (himself) to Allâh; and he is a Muhsin (a good-doer).”

And Allah says, “[Soorah Luqmaan 031:022] And whosoever submits his face (himself) to Allâh, while he is a Muhsin,

then he has grasped the most trustworthy handhold…” And Allah says, “[Soorah an-Nisaa 004:065] But no, by your Lord, they can have no Faith, until they make you (O Muhammad [sal-Allâhu 'alayhi wa sallam]) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.”

Seventh: Acceptance as oppose to rejection: So the person must accept what it entails from the worship to Allah

and abandoning any worship to other than Allah, so anyone who says this kamilah and does not accept this and adheres to it, then he will be like those about whom Allah says in “[Soorah as-Saaffaat 037:035 - 036] Truly,

when it was said to them: "Lâ ilâha illallâh (none has the right to be worshipped but Allâh)," they puffed themselves up with pride (i.e denied it) And (they) said: "Are we going to abandon our âlihah (gods) for the sake of a mad poet?"”

So this kamilah (statement) must be accepted in the heart and on the tongue and anyone who does not accept

it and rejects it and acts arrogantly regarding it and arrogantly rejects that, then he is a kafir, as the kuffar of Quraish rejected it out of arrogance and disdainfulness

Eighth: Disbelief of everything that is worshipped beside Allah or to the exclusion of Allah: There must be a denial

all these false worship and affirming the worship to Allah alone And the Prophet sallallahu alayhe wa sallam

said, “Whoever says none has the right to be worshipped except Allah and denies whatever is worship beside Allah, then

his wealth and blood are protected and his accounting is with Allah.”

These conditions that you have heard, they are deducted by the scholars from the Book and the Sunnah and the scholar Shaykh Abdurrahman bin Hasan Ali-Shaykh mentioned them in his book Fathul Majed

Conditions of second testimony: Muhammad Rasul Allah

1 Accepting and believing in his message by the heart and uttering it on the tongue

2 And following that which he commanded, and abstaining from that which he forbade

3 And believe what he informed from the former matters that were unknown to us and from the future matters which Allah told him about and

4 Loving him more than the person loves himself, his wealth, parents, children, and rest of mankind

5 And giving precedence to his saying above saying of anyone

6 And acting according to his sunnah

There are certain nullifiers of this testimony of tawheed: Allah has made it very clear that mankind must follow Islam and hold to it and dissociate from whatever contradicts it Declaration – there is none that has

the right to be worshipped except Allah – not only negates all false deities and confirms worships to Allah; it also requires complete dissociation from any form of worship to any false deities Furthermore, the

declaration – Muhammad is the Messenger of Allah and slave of Allah – this requires the belief that

Muhamamd sallallahu alayhe wa sallam is trusted by Allah to deliver the message and that Muhammad

sallallahu alayhe was sallam is to be followed and obeyed because Allah decreed in the Quraan as in “[Soorah Hashr 059:007] And whatsoever the Messenger (Muhammad [sal-Allâhu 'alayhi wa sallam]) gives you, take it; and whatsoever he forbids you, abstain (from it) And fear Allâh; verily, Allâh is Severe in punishment.”

al-All the ways and methods that is needed to fulfill this declaration of tawheed are explained in the Quraan and

in the Sunnah Allah and His Messenger warned that there are ways that lead to shirk, kufr and rejection of faith, and the Muslims must be very knowledgeable about tawheed so that he does not indulge in practices and concepts that contradicts the essence of Islam, the most dangerous and widely existing ways that nullify the tawheed are:

First: Shirk in worship of Allah: Meaning associate something or anyone in the worship of Allah Allah says,

“[Soorah an-Nisaa 004:116] Verily, Allâh forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that, and whoever sets up partners in worship with Allâh, has indeed strayed far away.”

Second: To set up intermediate between a person and Allah is disbelief: Calling upon them and seeking their

intercession and depending upon them Those who do this are taking associates with Allah and this is shirk and Allah says,“[Soorah al-Baqarah 002.022] Then do not set up rivals to Allâh (in worship) while you know (that He

Alone has the right to be worshipped).”

The Prophet sallallahu alayhe wa sallam was asked, which sin is the gravest? He said, that you set up rivals unto Allah despite the fact that He has created you

Third: Believing that the Mushriks those who commit shirk are not kafir or doubting their disbelief or depending them or correcting their belief is kufr Allah says, “[Soorah al-Maaidah 005:051] And if any amongst you takes them as Auliyâ', then surely, he is one of them.” This is one of the greatest contradictions to tawheed and here it is

important to caution that many Muslims are reluctant and feel ashamed to say the word kafir to describe a disbeliever or to point out their act of shirk, some even look at the kuffar with great deal of admiration, fear and obedience, those have an inferior complex that leads to them to become blind followers and defenders of the kuffar and their ways They are at great danger since this may melt their identity The Muslims’ position about these matters must be dissociation from kufr and shirk and love for Allah and His Prophet and

believers Allah says in the Quraan, “[Soorah Aal-'Imraan 003:028] Let not the believers take the disbelievers as

Auliyâ (supporters, helpers) instead of the believers, and whoever does that, will never be helped by Allâh in any way, except if you indeed fear a danger from them And Allâh warns you against Himself (His punishment), and to Allâh is the final return.”

Forth: The belief that guidance by someone other than the Prophet sallallahu alayhe wa sallam is better or that ruling by other than the rule of Muhammad sallallahu alayhe wa sallam is better, then this is kufr The rule of

Muhammad sallallahu alayhe wa sallam is the rule of Allah, Allah says, “[Soorah an-Nisaa 004:065] But no, by your Lord, they can have no Faith, until they make you (O Muhammad [sal-Allâhu 'alayhi wa sallam]) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full

submission.”

Some examples of this: like the belief that system and laws made by men/human beings are better than or equal to the Shari’ah of Islam, or that Islamic system is not suitable for the contemporary time and that the Islam is the cause of backwardness of Muslim or the belief that enforcing the punishments prescribed by Allah such as cutting the hand of a thief or stoning of an adulterer is “not suitable” for this day and age

Fifth: Hating any command or anything of the Prophet sallallahu alayhe wa sallam’s message despite practicing it is kufr Allah says, “[Soorah Muhammad 047:009] That is because they hate that which Allâh has sent down (this Qur'ân and Islâmic laws); so He has made their deeds fruitless.”

Sixth: Mocking any part of Islam or any of Allah’s Names and Attributes is kufr Allah says, “[Soorah at-Towbah

009:065 - 066] Say: "Was it at Allâh [Subhânahu wa Ta'âla], and His Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger [sal-Allâhu 'alayhi wa sallam] that you were mocking?" Make no excuse; you

disbelieved after you had believed If We pardon some of you, We will punish others amongst you because they were Mujrimûn (disbelievers, polytheists, sinners, criminals).”

Seventh: Involvement in Magic Considering it permissible to practice and spread ways that may sway man

from the good things he likes example using magic to saw discord between a man and his wife or to reduce man to do what he dislikes or is bad for him These ways of magic are satanic Allah says, “[Soorah al-Baqarah

002.102] And they followed what the Shayâtîn (devils) gave out (falsely of the magic) in the lifetime of Sulaimân

(Solomon) Sulaimân did not disbelieve, but the Shayâtîn (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Hârût and Mârût, but neither of these two (angels) taught anyone (such things) till they had said, "We are for trial, so disbelieve not (by learning this magic from us)."”

Today we see many people seek help from the so-called fortunetellers, they believe that these tellers know

what will happen this is kufr The Prophet sallallahu alayhe wa sallam warned in the hadith which is authentic

and it is reported in the Sahih Al-Jamee’, ““whoever goes to a priest or soothsayers or a fortunetellers and believes him

in what he says, has committed kufr and denied what was revealed to Muhammad sallallahu alayhe wa sallam.”

Eighth: Standing by disbelievers, supporting them and helping them against Muslims so they will be the prevalent one, this is kufr Allah says, “[Soorah al-Maaidah 005:051] O you who believe! Take not the Jews and the Christians as Auliyâ' (friends, protectors, helpers), they are but Auliyâ' of each other And if any amongst you takes them as Auliyâ', then surely, he is one of them ”

Ninth: Believing that some special people do not have to follow the Prophet sallallahu alayhe wa sallam, this is kufr because this negates the second part of the declaration of tawheed – muhammadur rasul Allah Since this constitutes

desiring a religion other than Islam and Allah says, “[Soorah Aal-'Imraan 003:085] And whoever seeks a religion

other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers.”

Tenth: Completely turning away from the deen of Allah, from Allah’s religion, not learning it and practicing is kufr (disbelief) Allah says, “[Soorah as-Sajdah 032:022] And who does more wrong than he who is reminded of the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, then turns aside there from? Verily, We shall exact retribution from the Mujrimûn (criminals, disbelievers, polytheists, sinners).” And Allah also says, “[Soorah al-Ahqaaf 046:003] But those who disbelieve, turn away from that whereof they are warned.”

And it should be pointed out finally that there is no difference in accountability between the one who

seriously commits any of these actions or the one who claims to be just joking, playing or mocking, only exception is when someone commits any of these acts under compulsion even then his heart must be filled with faith and tawheed of Allah And another serious matter is the issue of declaring someone kafir – rulers or ruled, is not left for the unlearned of the common Muslims or heads hizbi groups or partisan groups or the likes, it is to be left to the reliable scholars who follow the Quraan and the authentic sunnah in the context of the salaf’s way of understanding the deen not to innovators and the politically or emotionally driven one We must fear Allah in this matter, which has caused and still causes deviation in the ummah at large

And also a very important matter related to this Regarding # 1 general statements of imputation of kufr – this

is known as general statement of imputation of kufr (itlaaqut takfeer) – stating in the general sense such as to

say, whoever does or says such and such from what is known to be kufr then he is a kafir Now its

applicability on a particular person, this is known as takfirul mu3ayyen – applicability of declaring someone in

person as a kafir, it is to impute what is generally stated to be kufr on a particular person This can be

established only after conditions of takfir of imputing kufr as well as all impediments, which may hinder the imputing of kufr are met

And there remains – who are the ones who advice on this enormous matter? The imputation of kufr is very serious and it is not left for common Muslims or the students of knowledge to decide, surely the reliable scholars following the path of the salaf are the ones who can advice concerning this immense issues So people should refrain and hold themselves so as not to hasten to impute kufr on a particular person before the evidences are established and the impediments are removed and Allah is the most High knows best and in Him see seek help

~:~ End ~:~

Chapter Three: Pillars of Faith [Audio # 14]

One should know Emaan as defined by Ahlus Sunnah: is utterance and attestations by the tongue, and the conviction and the belief in the heart, attestation of the heart, and the actions of body parts and that it

increases with obedience and decreases with disobedience Based on the hadith of Jibreel alayhe assalam found

in Sahih Muslim – Pillars of Emaan are six and they are:

1 Belief in Allah

2 His Angels

3 His books

4 His Messengers

5 The Last Day

6 Belief in the Pre-Decree – its Good and its bad

Belief in Allah consists of four matters:

1 His Existence: it is proven by fitrah upon which man is created because he has been created on

this natural inclination to belief in the existence of Allah, his Creator Also, it is proven by

intellect, shari’ah, and perception

2 His Lordship: That He is alone the true Lord, without a partner, that He is the Creator, the One

who runs the affairs, causes death and brings to life, that He is the Most Powerful and Most Strong, and He is the Sustainer of everything No one denies Allah’s Rububiyah except a

disdainful and arrogant person, Allah says about Firoun (Pharaoh), “[027:014] And they denied them

(those Ayât) wrongfully and arrogantly.” Meaning those signs that were given to Firoun

3 Tawheed of Ulohiya: To single out Allah in His worship, the only true God worthy of being

worship in His divinity, to singling Him in His divinity, singling Him in His worship, no one deserves to be worshipped except Him

4 Tawheed of Asma was Sifat: Believe in Allah’s names and attributes by affirming what Allah

affirmed to Himself in His Book or in the Sunnah of His Messenger sallallahu alayhe wa sallam

from the names and attributes in the way that best fits His Majesty, without distortion nor

negation nor assigning a how nor resemblance or setting equivalence to Allah

Belief in Angels: The angels are

• A world from the world of the unseen

• Allah created them from light as came in hadith of Sahih Muslim

• Slaves of Allah

• Do not disobey Allah in any commands

• And they have no particular share of Allah’s Lordship nor of His Divinity

• So many, only Allah knows how many they are and only Allah enumerates them

Belief in Angels comprises of four matters:

1 Their Existence

2 Belief in the names of those whose names Allah informed us of like Jibraeel, Mikayel specifically,

and those whose names we don’t know, we believe in them generally

3 Belief in their qualities, description as Allah mentioned in the Quraan, “[Soorah Faatir 035:001] All

praise and thanks are Allâh's, the (only) Originator [or the (Only) Creator] of the heavens and the earth, Who made the angels messengers with wings, two or three or four He increases in creation what He wills Verily, Allâh is Able to do all things.” Prophet sallallahu alayhe wa sallam saw Jibraeel in his real form upon

which he was created, and the angels have the ability to take different forms, they came as guest to

Prophet Ibrahim alayhe assalam Lut, Jibraeel alayhe assalam used to come to our Prophet sallallahu

alayhe wa sallam in different ways and forms.

4 We believe in that which we know of their deeds like their worship and their tashbeeh – like Allah

is above ever imperfection, Allah says in “[Soorah al-Anbiyaa 021:019 - 020] To Him belongs whosoever

is in the heavens and on earth And those who are near Him (i.e the angels) are not too proud to worship Him, nor are they weary (of His worship) They (i.e the angels) glorify His Praises night and day, (and) they never slacken (to do so).” Some of them have particular tasks like

A Jibraeel is entrusted with wahi – revelation

B Israfeel is entrusted with the blowing of the trumpet

C Mikayel is entrusted with rain

D Ridhwaan is the keeper of Jannah

E Malik is the keeper of Hell

F And from them are those carry the Throne of Allah

G For each person there are angels in succession as guard from before and behind them

as Allah says in the Quraan, “[Soorah ar-Ra'd 013:011] For him (each person), there are

angels in succession, before and behind him They guard him by the Command of Allâh.”

H There are those who record the deeds of the servants of Allah, as Allah says in the

Quraan, “[Soorah Qaaf 050:017] (Remember) that the two receivers (recording angels) receive

(each human being), one sitting on the right and one on the left (to note his or her actions).”

Fruits of belief in the Angels:

1 Knowing the Greatness of Allah and His Magnificence because the greatness of the created indicates the Greatness of the Creator

2 Giving thanks to Allah and having gratitude to Him for His care concerning the children of Adam where Allah has assigned those who guard the slaves of Allah and those who record their deeds

3 Loving the angels for what they do from the worship of Allah because they are from the ibaadah of Allah, slave believers of Allah

4 This also teaches us to be patient on the acts of worship and to have tranquility in executing them because when the Muslims knows the conditions of the angels and their state of obedience to Allah so

he would feel comfort and at ease when alone when he believes that Allah has created those who guard him from the angels

Belief in the Books: These the books sent down upon the Messengers as guidance for the creation and as mercy to them, Allah says, “[Soorah ash-Shooraa 042:015] "I believe in whatsoever Allâh has sent down of the Book

[all the holy Books, – this Qur'ân and the Books of the old from the Taurât (Torah), or the Injîl (Gospel) or the Pages of Ibrâhîm (Abraham)] and I am commanded to do justice among you."”

Belief in the Books comprises of four matters:

1 To believe that they are truly sent down from Allah

2 Believing in those names, names of Books, which Allah informed us of like Quraan, Injeel, Jabur,

Tawrah as to those, which we don’t know their names, then we believe in that in general

3 Believing in the news therein like: all the news in the Quraan and the information in the Quraan and

also the news from the early scriptures that were not changed or altered and checking on this is by way of our Book, the Quraan

4 Acting according to the rulings in the Quraan except for what is abrogated As to the former Books,

the Quraan abrogated them all Allah says, “[Soorah al-Maaidah 005:048] And We have sent down to you

(O Muhammad [sal-Allâhu 'alayhi wa sallam]) the Book (this Qur'ân) in truth, confirming the Scripture (Books) that came before it and Muhaiminan (trustworthy in highness and a witness) over it (old Scriptures).”

Belief in Messengers:

First of the messengers was Noah alayhe assalam, proof is the long hadith of Sahih Bukhari on

intercession, “Then they will go to Adam and say, 'You are Adam, the father of the people Allah created you with His

Own Hand and made you reside in His Paradise and ordered His angels to prostrate before you, and taught you the names

of all things, will you intercede for us with your Lord so that He may relieve us from this place of ours? Adam will say, 'I

am not fit for this undertaking.' He will mention his mistakes he had committed, i.e., his eating off the tree though he had been forbidden to do so He will add, 'Go to Noah, the first Messenger sent by Allah to the people of the Earth.'” [Sahih Al- Bukhari]

Final and last Messenger is our Prophet Muhammad sallallahu alayhe wa sallam, Proof is the saying of Allah,

“[Soorah al-Ahzaab 033:040] Muhammad [sal-Allâhu 'alayhi wa sallam] is not the father of any of your men, but he is the Messenger of Allâh and the last (end) of the Prophets And Allâh is Ever All-Knower of everything.” Messengers are

the best slaves of Allah and the best creation Allah says after mentioning some of them names, “[Soorah

al-An'aam 006:086] And Ismâ'îl (Ishmael) and Al-Yasaa' (Elisha), and Yûnus (Jonah) and Lût (Lot), and each one of them

We preferred to the 'Âlamîn [mankind and jinn (of their times)].”

And the sending of Messengers is a blessing and a favor from Allah upon mankind because the need of mankind to the messengers and the message and since they carry the message from Allah is more than their need of food and drink and more than the need of ill person to his doctor, Allah says, “[Soorah al-Baqarah

002.213] Mankind was one community and Allâh sent Prophets with glad tidings and warnings, and with them He sent down the Scripture in truth to judge between people in matters wherein they differed.”

And the best of them are those firmly established on Deen and the steadfastness in deen and they are five:

Noah, Musa, Isaa, Ibrahim, Muhammad alayhim assalatu was salam, and the best of five are Muhammad and Ibrahim, and the best of the two is Muhammad sallallahu alayhe wa sallam, therefore he is the best of all

Prophets and Messengers

Belief in the Last Day: It is called the Last Day since there is no day after it Allah says, “[Soorah al-Baqarah

002.004] And who believe in that (the Qur'ân and the Sunnah) which has been sent down (revealed) to you (Muhammad [sal-Allâhu 'alayhi wa sallam]) and in that which was sent down before you [the Taurât (Torah) and the Injîl (Gospel)] and they believe with certainty in the Hereafter (Resurrection, recompense of their good and bad deeds, Paradise and Hell).”

Belief in the Last Day Comprises of three matters:

1 Belief in resurrection after death: Proofs are the saying of Allah, “[Soorah at-Taghaabun 064:007] The

disbelievers pretend that they will never be resurrected (for the Account) Say (O Muhammad [sal-Allâhu 'alayhi

wa sallam]): "Yes! By my Lord, you will certainly be resurrected, then you will be informed of (and recompensed for) what you did; and that is easy for Allâh."” And also Allah says,“[Soorah al-Muminoon 023:015 - 016] After that, surely you will die Then (again), surely you will be resurrected on the Day of Resurrection.”

2 Belief in recompense: Proof is the saying of Allah, “[Soorah al-Ghaashiyah 088:025 - 026] Verily, to Us

will be their return; Then verily, for Us will be their reckoning.”

3 Belief in what will occur on the Day of Resurrection such as:

Intercession taking place on the Day of Resurrection are of six types:

1 Greatest intercession: this concerns the people gathering and waiting the decree of Allah judging

them, mankind will suffer greatly on the Day of Resurrection and as result they will look for someone

to intercede with Allah on their behalf so Allah starts taking the account of their deeds and they will

go to Adam asking him to intercede and he will excuse himself and direct them to Noah, who will direct to Ibrahim who will direct them to Musa and he will direct them to Isa who will say like those before him that Allah is today angry like He has never been before nor will He ever be angrier and Isa

alayhe assalam will instruct them to go to Muhammad sallallahu alayhe wa sallam who will take the

responsibility and intercede with Allah on their behalf and Allah will give him permission and then Allah will begin taking accounts of their deeds The detail of this is found in Sahih Al-Bukhari in the long hadith of intercession

2 Intercession for people of Jannah to be admitted to it

3 Intercession of the Prophet sallallahu alayhe wa sallam on behalf of his uncle Abu Talib asking Allah to

lighten his punishment because of the position of Abu Talib’s support of the Prophet sallallahu alayhe

wa sallam ****(these three types of intercession are for our Prophet sallallahu alayhe wa sallam Only)****

4 Intercession for those who deserve to enter Hell that they do not enter Hell

5 Intercession for those who will be admitted to Hell that they be taken out from it

6 Intercession for the people of Paradise that their rank in Jannah be raised high

Conditions for Intercession are two:

1 Permission from Allah for the intercessor to intercede

2 The Pleasure of Allah for the one on whose behalf intercession is sought

Pool (Haud):

• Great mass of water given to the Prophet by Allah and

• This ummah will attend to it on the Day of Resurrection and

• Whoever deviated from the sunnah will be prevented from drinking its water

As to the description of the pool:

• Its water is whiter than milk

• Sweeter than honey

• It has as many cups as the stars in the sky

• Its length and width is distance of a month’s journey

• It is already in existence

• Whoever drinks from it once will never feel thirsty again

A Bridge over Hell (Sirat): It is the bridge extended over hell and the people will pass over the bridge and the

pace of people on that bridge will be in accordance with their deeds The Prophet sallallahu alayhe wa sallam

said, as-sirat is a bridge extended over hell on which feet shall not be firm It has thorns and hooks as those of assa’dan, these are trees that has a lot of thorns and it is sharper than sword and thinner than hair, on each side are hooks to pull down whoever it is commanded to pull down, people will pass on it in accordance to their deeds:

• Some of them will cross the bridge very fast like lightening

• Others like wind

• Others like a good horse

• Others like those who walk

• Some like those who crawl

• Others will cross it sustaining scratches and cuts

• While the rest will land in hell

Scale (Mizan): It will be set on the Day of Resurrection weighing man’s deeds and it is a true and real scale

with two actual sides on it Allah says, “[Soorah al-Anbiyaa 021:047] And We shall set up Balances of justice on the

Day of Resurrection, then none will be dealt with unjustly in anything And if there be the weight of a mustard seed, We will bring it And Sufficient are We to take account.”

He whose good deeds are more than his bad deeds shall prosper and go to Jannah and he whose are bad deeds are more than his good deeds, will suffer miserably in the Hellfire The people whose good and evil deeds are equal, then Allah has referred to them as people of ‘Araf, as came in Surah Al-‘Araf They neither deserve Hell nor Jannah due to either of their deeds, good or evil But finally they will be admitted to paradise after forgiving their offenses, which they dealt with one another in this world Disbelievers and hypocrites have no good deeds to weigh for them, their good deeds are like ashes blown away in a windy day, scattered dust Allah says, “[Soorah al-Furqaan 025:023] And We shall turn to whatever deeds they (disbelievers, polytheists,

sinners) did, and We shall make such deeds as scattered floating particles of dust.” And also Allah says in“[Soorah Ibraaheem 014:018] The parable of those who disbelieved in their Lord is that their works are as ashes, on which the wind blows furiously on a stormy day; they shall not be able to get aught of what they have earned That is the straying, far away (from the Right Path).”

Handing of Records: This would be the record the angels have written and enumerated there and recorded what man has done in his life Allah says, “[Soorah al-Israa 017:013 - 014] And We have fastened every man's deeds

to his neck, and on the Day of Resurrection, We shall bring out for him a Book which he will find wide open (It will be said to him): "Read your Book You yourself are sufficient as a reckoner against you this Day."”

The Questioning (Hisaab): Proof is the saying of Allah, “[Soorah al-Ghaashiyah 088:025 - 026] Verily, to Us will

be their return; Then verily, for Us will be their reckoning.” Those who get their records on right hand will be the

successful ones; those who get on left hands or behind their neck are miserable ones

Al-‘Ard: Display and reckoning All mankind will be displayed before Allah Allah says in “[Soorah al-Kahf

018:048] And they will be set before your Lord in (lines as) rows, (and Allâh will say): "Now indeed, you have come to Us

as We created you the first time Nay, but you thought that We had appointed no Meeting for you (with Us)."” In a

hadith found in Sahih Al-Bukhari and Muslim, the Prophet sallallahu alayhe wa sallam said that Allah will speak to

everyone of you directly without a translator

Signs of the Final Hour: There are major and minor signs; some of them already took place, such as:

1 Life and death of our Prophet sallallahu alayhe wa sallam, his sending and his prophet-hood

2 Conquest of Jerusalem (Al-Quds)

3 Trail and affliction of first century of Hijrah

Other Minor signs are:

1 Building of fancy Masjid

2 Prevalence of afflictions, alcohol consumption and promiscuity

3 Excessive massacre – killing

4 Shepherd competing in erecting tall buildings

Major signs are:

1 Al-Mahdi: A just ruler The Prophet sallallahu alayhe wa sallam said, were there only one day left

from the life of this world, Allah would have extended it until He sends a man from me or from

my household whose name is like mine and whose father name is like my father name, so it’s

going to be Muhammad ibn Abdullah; and this Mahdi mentioned in this hadith is not the

mythical Mahdi of the Rafidah of the Shi’a who believe that he is trapped or hidden in a tunnel for over 1,000 years and whose name is Muhammad bin Hasan bin Hasan Al-Askari This is a myth

2 Dajjal: the most serious test that all Messengers warned their people about

3 Blowing of the Trumpet: A day will come when every living creature will die, then after a certain

period of time Allah will revive His slaves and they will be assembled naked, bear footed and uncircumcised, the way they were born, to question them about what they did in the world after that they will end up in the final abode, Jannah or the Fire, this day is called the Day of

Resurrection Allah says, “[Soorah az-Zumar 039:068 - 069] And the Trumpet will be blown, and all who

are in the heavens and all who are on the earth will swoon away, except him whom Allâh wills Then it will

be blown a second time, and behold they will be standing, looking on (waiting) And the earth will shine with the light of its Lord (Allâh, when He will come to judge among men), and the Book will be placed (open), and the Prophets and the witnesses will be brought forward, and it will be judged between them with truth, and they will not be wronged.”

Belief in Death: This is the minor resurrection

Belief in affliction and questioning in the grave: When the dead is buried; two angels will attend him; who will make him sit and question him angrily: Who is your Rabb? What is your Deen? Who is your Prophet? For the believer, this will be the last test he will under go Allah says, “[Soorah Ibraaheem 014:027] Allâh will

keep firm those who believe, with the word that stands firm in this world (i.e they will keep on worshipping Allâh Alone and none else), and in the Hereafter And Allâh will cause to go astray those who are Zâlimûn (polytheists and wrong doers), and Allâh does what He wills.” So the believer will answer, my Lord is Allah, my deen is Islam, and my messenger is Muhammad sallallahu alayhe wa sallam, so Allah will announce, my slave has told the truth, give

him bedding from Jannah, clothe from Jannah and open for him a gate to Jannah

As for the hypocrites and disbelievers, they will answer with confusion saying, Ah! Ah! I don’t know, I heard people say something so I repeated it So Allah will announce, my slave has lied, give him bedding from fire and open for him a gate to fire and thereupon such will be struck with iron (rod) and he will give out an extremely loud scream, which will be heard by everything except for men and jinn Were they to hear it, they will drop dead And Abu Dawud and others report this and it is authentic

Pre-Decree – its good and its bad (Al-Qadr): Pre-ordainment of Allah concerning all the creation in

according with His foreknowledge and as necessitated by His Wisdom Allah says, “[Soorah al-Furqaan

025:002] He to Whom belongs the dominion of the heavens and the earth, and Who has begotten no son (children or offspring) and for Whom there is no partner in the dominion He has created everything, and has measured it exactly according to its due measurements.”

Types of Qadr are four:

1 General Qadr: Decree of Allah concerning everything meaning He knew of it, He wrote it, willed

it and created it This is Takdirul ‘Amma The Prophet sallallahu alayhe wa sallam said, Allah

pre-decreed due measures for all creations before He created the heavens and the earth by 50,000 years and His Throne was on water

2 Takdir Al-Umri: This is the decree as to what will occur to the slave in his life until his death

Proof for this is the hadith of Prophet sallallahu alayhe wa sallam where he said, “Verily the creation of

each one of you is brought together in his mother's womb for forty days in the form of a nutfah (a drop), 'Then

he becomes an `alaqah (clot of blood) for a like period, then a mudghah (morsel of flesh) for a like period, 'Then there is sent to him the angel who blows his soul into him 'And who is commanded with four matters:

to write down his rizq (sustenance), his life span, his actions, and whether he will be happy or unhappy (i.e whether or not he will enter Paradise).” [Al-Bukhari and Muslim]

3 Annual Takdir: this takes place in the night of Qadr, Allah says, “[Soorah ad-Dukhaan 044:004]

Therein (that night) is decreed every matter of ordainments.” Allah decrees every matter of ordainment

in this night such as giving death, honor, might etc

4 Takdirul Yawmi – Daily pre-ordainment: Allah, the Exalted says, “[Soorah ar-Rahmaan 055:029]

Every day He is (engaged) in some affair (such as giving honor or disgrace to some, life or death to some)!”

Stages of Qadr are four:

1 Knowledge: the foreknowledge of Allah, meaning Allah Knows everything that took place or will

take place from past and future, nothing is hidden from Him, He Knows everything in detail and

in general

2 Wrote down: to believe that Allah Wrote everything in the preserved tablet Proof is the saying of

Allah, “[Soorah al-Hajj 022:070] Know you not that Allâh knows all that is in the heaven and on the earth?

Verily, it is (all) in the Book (Al-Lauh Al-Mahfûz) Verily, that is easy for Allâh.”

3 Willed: to believe that all creation does not come to exist except by Allah’s Will and nothing take

place in the heavens or in the earth without the Will of Allah and His Wish Proof is the saying of Allah, “[Soorah Yaaseen 036:082] Verily, His Command, when He intends a thing, is only that He says to

it, "Be!" – and it is!”

4 Created: to believe that all creation is the creation of Allah Proof is the saying of Allah, “[Soorah

ar-Ra'd 013:016] "Allâh is the Creator of all things "” And also in“[Soorah az-Zumar 039:062] Allâh is the Creator of all things, and He is the Wakîl (Trustee, Disposer of affairs, Guardian) over all things.”

~:~ End ~:~

Chapter Four: Tawheed – Shirk Opposes Tawheed [Audio # 15]

Tawheed is of three categories:

1 Tawheed Ar-Rububiyyah: It means singling Allah alone as the Creator and as the Possessor of the

kingdom and to Him belongs the creation and the commandment and He is the One that runs all the affairs And this type of tawheed the mushrik, the pagans attested to it, as Allah tells us in“[Soorah al-

Muminoon 023:086 - 087] Say: "Who is (the) Lord of the seven heavens, and (the) Lord of the Great Throne?" They will say: "Allâh." Say: "Will you not then fear Allâh (believe in His Oneness, obey Him, believe in the Resurrection and Recompense for every good or bad deed)?"”

2 Tawheed Al-Uluhiyyah: It means singling Allah alone in all worships, having done that sincerely for

Him only like invocation, making vows, sacrifices and so forth and this is the message of all the

messengers from first to the final and last one Muhammad sallallahu alayhe wa sallam In the past, they called their respective nations to that and in the message of the Muhammad sallalhu alayhe wa sallam is

for all mankind calling them to single Allah alone as the only true God worthy of being worship, Allah says,“[Soorah an-Nahl 016:036] And verily, We have sent among every Ummah (community, nation) a

Messenger (proclaiming): "Worship Allâh (Alone), and avoid (or keep away from) Tâghût (all false deities, i.e do not worship anything besides Allâh)."”

3 Tawheed Al-Asma was-Sifat: Singling Allah alone as the One qualified with the most perfect

attributes and names, affirming all of His Names and Attributes to Him in the manner that suits His Majesty resembling Him to no one or to anything, affirming them without figurative interpretation, without distortion of their meaning, without negating their meaning, without describing a manner nor likening Him to anything as He the Most High asserted in “[Soorah ash-Shooraa 042:011] There is nothing

like Him, and He is the All-Hearer, the All-Seer.”

These are the categories of tawheed and the thing that opposes tawheed is known as shirk and shirk means directing any kind of worship to other than Allah like invocation, seeking help, seeking refuge, making vows from other than Allah or to other than Allah or in other than Allah in that which is only Allah is able to do or deliver

Categories of Shirk are three:

the correct one and Ibn Kathir considered this to be the correct saying First occurrence of Shirk first took

place in the people of Noah alayhe assalam

Major shirk requires the invalidity of deeds and eternal punishment in hell if the person dies upon that Allah says, “[Soorah al-An'aam 006:088] But if they had joined in worship others with Allâh, all that they used to do would

have been of no benefit to them.” And it is the greatest sin

When Abudullah ibn Masud asked the Prophet sallallahu alayhe wa sallam which sin is the greatest? The Prophet sallallahu alayhe wa sallam said, that you set up as a rival to Allah while He is the One created you It is the

great injustice, oppression and transgression This is concerning the greater shirk It nullifies the deeds and renders them futile It is replete in the Quraan Anyone who dies on this sin, then he will not be forgiven and the Jannah will be forbidden for him, Allah asserted, “[Soorah an-Nisaa 004:048] Verily, Allâh forgives not that

partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills; and whoever sets up partners with Allâh in worship, he has indeed invented a tremendous sin.”

And “[Soorah al-Maaidah 005:072] Verily, whosoever sets up partners (in worship) with Allâh, then Allâh has forbidden

Paradise to him, and the Fire will be his abode And for the Zâlimûn (polytheists and wrong doers) there are no helpers.”

As Ibn Masud radi Allahu anhu related that the the Prophet sallallahu alayhe wa sallam said, “Whoever dies while invoking others beside Allah will be admitted to Hellfire.”

From the types of Major Shirk are:

1 Invoking the dead and the idols, Allah reminds us concerning the pagans – the expression of the

pagans regarding their object of worship in, “[Soorah az-Zumar 039:003] "We worship them only that they

may bring us near to Allâh.”

2 Seeking deliverance and rescue in these objects of worship, Allah said warning about this in, “[Soorah

Yoonus 010:106 - 107] "And invoke not besides Allâh any such that will neither profit you nor harm you, but if (in case) you did so, you shall certainly be one of the Zâlimûn (polytheists and wrong doers)." And if Allâh touches you with harm, there is none who can remove it but He”

Difference between seeking deliverance and rescue and dua (invocation) is that Dua is general regarding all

situations, however istigacha (seeking deliverance and rescue) it is invocation of Allah at times of distress and

hardship

3 Making vows to these objects of worship and sacrificing for them because making vows is worship

and also slaughtering is worship and offering sacrifice is worship, which cannot be directed except to

Allah In the hadith of Ali radi Allahu anhu that he said the Prophet sallallahu alayeh wa sallam told me four words:

a Curse of Allah is upon the one who sacrifices for other than Allah

b Curse of Allah is upon the one who curses his/her parents

c Curse of Allah is upon the one who gives protection and helps to an innovator (who causes mischief or innovates in the deen)

d Curse of Allah is upon one who changes the landmark’s limit

Lesser Shirk: This refers to that which is affirmed in the Quraan and Sunnah, affirmed as being shirk but not

as of the type of the major one like

1 Showing off

2 Swearing by other than Allah

3 Saying: Allah wills and such and such wills

And lesser shirk covers every means and ways that leads to greater shirk – from intentions, sayings, and actions which do not reach the level of worship

The Prophet sallallahu alayhe wa sallam said, “The thing I most fear for you is lesser shirk”, he was asked what’s that? He said, “It is Riya” meaning showing off and it is a major defect, which requires treatment and training of the self upon ikhlas (sincerity) The Riyah – showing off is of different levels and they are:

1 Like the One who intends other than Allah in his deeds but he wants people to know that he is like

them (he is doing these things) meaning like the one who prays in front of people and amongst them but

if he is alone he does not pray, this is a kind of hypocrisy in fact Allah says, “[Soorah an-Nisaa 004:142]

Verily, the hypocrites seek to deceive Allâh, but it is He Who deceives them And when they stand up for As-Salât (the prayer), they stand with laziness and to be seen of men, and they do not remember Allâh but little.”

2 His intention is for Allah, but if people see him, then he becomes motivated in the worship and

beautifies it, in a hadith narrated by Muhbub bin labid that the Prophet sallallahu alayhe wa sallam said, O people be aware of the shirk that is hidden, they said, O Messenger of Allah, what is this shirk? He said, the person stands to pray, then beautifies his prayer because when he sees people are looking at it, this is the shirk that is hidden This hadith Imam Adhdhahabee graded as good and also hasan by Shaykh Albanee So this

kind of show off relates to the description of ibadah, its quality, not its origin, it is forbidden because it reflects the magnification of the created

3 The person’s intention is Allah in addition to showing off to the people and does not refrain from

showing off, this is the kind, which invalidates the deed

4 A person indulges in the worship and leaves it and then people praise him, there upon he settles for

their praise and is pleased by that And this takes of him from the hardship of the worship and looks for the praise of people and this indicates a hidden riya in his heart and people differ in terms of the extent of the fourth type

As to people praising the person upon a righteous deed, which he did without him seeking their praise, then this is not riya So if the person does an action sincerely for Allah and people praise Him while he does not really like for them to know of his actions but he is pleased by the favor of Allah upon him and His tawfeeq and His favor of success upon him There is no harm in that Allah says, “[Soorah Yoonus 010:058] Say: "In the

bounty of Allâh, and in His Mercy (i.e Islâm and the Qur'ân); – therein let them rejoice." That is better than what (the wealth) they amass.” Hadith of Abi Dhar radi Allahu anhu, he said O Messenger of Allah, you see the person doing good actions and good deeds and people praise him for that, so the Prophet sallallahu alayhe wa sallam said, it is the glad tidings for the believer

Swearing by other than Allah: The Prophet sallallahu alayhe wa sallam said, anyone who swears by other than

Allah then he commits shirk Reported by Imam Ahmed with a good chain of narration Also, reported by Abu

Dawud and At-Tirmidhi with authentic chain from the hadith of Umar radi Allahu anhu who said, the Propeht sallallahu alayhe wa sallam said, whoever swears by other than Allah then commits kufr or shirk And this is of the lesser shirk, which the Prophet sallallahu alayhe wa sallam forbade Also, from the hadith of Ibn Umar radi

Allahu anhuma raised to the Prophet sallallahu alayhe wa sallam, Allah forbids you that you swear by your fathers, whoever wants to swear let him swear by or otherwise keep silent

And the people of knowledge are upon ijma (agreement) that it is forbidden to swear by other than Allah

Imam Abdul Bar said, it is not permissible to swear by other than Allah by way of agreement And this could turn to be a greater shirk if the one who makes swearing believes that the one he swears upon has certain qualities of divinity thus he magnifies him to the extend that he swears by him This can take one out of the fold of Islam because this constitutes greater shirk

Shirk in wording and statement: Prophet sallallahu alayhe wa sallam said, don’t say what Allah willed and such and

such willed but say, what Allah willed then such and such willed Reported by Abu Dawud from Hudayfa radi Allahu anhu with an authentic chain of narration It was also called shirk in one narration from Katilah radi Allahu anhu, he mentioned that a Jew came to the Prophet sallallahu alayhe wa sallam and said you commit shirk when you say, “What Allah willed and I willed” and that you say, “by the kaba”, so the Prophet sallallahu alayhe wa sallam commanded them if they wanted to swear, to swear saying, “by the Rabb of the Kabaa” and he commanded them to say,

“What Allah willed then you willed.” Ibn Kathir said that chain of narration of this report is disputed, there is

difference of opinion regarding its isnad and Al-Hafiz ibn Hajar considered its good as in Al-Isaba and

Shaykh Muqbil said, its sahih as in his Sahih al-Musnad

Also from the similar type of wording is for the person to say, “Had it not be for Allah and such and such” and the correct wording is to say, “Had it not be for Allah then such and such” and also like saying, “I seek refuge in Allah and you” but the correct wording is to say, “I seek refuge in Allah then in you.” Also, adding certain things and their occurrence to other than Allah for example, “Had it not been for the guard the thief would have come” or “Had it not been for medicine, I would have been destroyed.” All of these oppose the perfection of Tawheed; so all these must be added to the Will of Allah and to Allah initially and if the cause is

to be mentioned and its benefit, then the person should say, “If it were not for Allah then such and such” why? Because as Imam As-Sadi said, so that it will be known that causes are linked to Allah’s pre-decree

So the lesser shirk does not necessitate apostasy nor does it necessitate eternal stay in hell if the person is punished for it, but it opposes the perfection of the obligated tawheed So these are the three categories of the lesser shirk:

1 Swear by other than Allah

2 Riya (showing off)

3 Hidden shirk

It is permissible as Shaykh Ibn Bazz said, it is permissible to divide shirk into two types only: greater and lesser and the hidden shirk is part of both, it occurs in the greater shirk like the shirk of the hypocrites because they conceal their futile creeds and put in the outward Islam as way of show off and fearing for themselves and it is also part of lesser shirk as in the hadith described earlier And this categorization was done earlier by

Imam Ibnul Qayyem rahimahu Allah and Shaykh Ibn Bazz preponderated it

And one should be very much concerned with lesser shirk especially the aspect that we talked about which is the hidden shirk where the person maybe indulging in it while he feels not because it is more hidden than what we often think and thus we must strive to shun off this hidden aspect of shirk and seeking refuge in Allah and seeking His help in that And in one narration from Abu Musa Al-Asari reported that the Prophet

sallallahu alayhe wa sallam admonished us in one sermon saying, “O people fear this type of shirk for it is more hidden than the creeping of the ant, so someone said, how can we protect ourselves when it is more hidden than creeping of the ant

O Messenger of Allah, He said, say,

‘O Allaah, I take refuge in You lest I should commit shirk with You

knowingly and I seek Your forgiveness for what I do unknowingly.’ [Reported by Imam Ahmed]

~:~ End ~:~

Chapter Five: Pillars of Islam – 1 – Belief in Allah [Audio # 16]

First Pillar of Islam: laa ilaha illa Allah wa anna muhammadur rasul Allah, which means that none has the right to be worshipped except Allah and Muhammad is Allah’s slave and Messenger So what’s the meaning of laa ilaha illa Allah? The meaning of laa ilaha illa Allah is the conviction and firm attestation that

no one deserves to be worshipped except Allah, and abiding by that and acting accordingly So worshipping Allah and staying away from associating partners with Him in worship, this is the real meaning of laa ilaha illa Allah

And unfortunately, many, many Muslims in our time don’t know the meaning of laa ilaha ill Allah, and in

fact Allah asserted to His Prophet sallallahu alayhe wa sallam the importance of knowing the meaning of laa

ilaha illa Allah, when He said, “[Soorah Muhammad 047:019] So know (O Muhammad [sal-Allâhu 'alayhi wa

sallam]) that Lâ ilâha illallâh (none has the right to be worshipped but Allâh), and ask forgiveness for your sin…” So this

means, know O Muhammad, that none deserves to be worshipped except Allah, the true God and seek Him for forgiveness

There are two pillars for first testimony – laa ilaha illa Allah – and they are:

1 Laa ilaha – Negation: ascribing partners in all forms and all ways rejecting disbelief in anything

worshipped beside or to the exclusion of Allah

2 Illa Allah – Affirmation: this affirms that none deserves to be worshipped except Allah

This meaning came in the Book of Allah; “[Soorah al-Baqarah 002.256] Whoever disbelieves in Tâghût and believes

in Allâh, then he has grasped the most trustworthy handhold that will never break And Allâh is All-Hearer, All-Knower.”

“Whoever disbelieves in Tâghût” – this is negation, “and believes in Allâh” – this is affirmation So this is the

meaning of Laa ilaha illa Allah 8

Question: What is the meaning of second testimony – Muhammad Rasul Allah?

Answer: It means to obeying him in that which he commanded, to believing him in that which he reported, and keeping away from that which he forbade and called us to stay away from and that Allah is to be

worshipped only in that which he – Muhammad sallallahu alayhe wa sallam prescribed This is the meaning of

Muhammad Rasul Allah and again this meaning is understood by few, whom Allah’s mercy is upon

Obedience to the Prophet sallallahu alayhe wa sallam is from obedience to Allah Allah says, “[Soorah 'Imraan 003:031] Say (O Muhammad [sal-Allâhu 'alayhi wa sallam] to mankind): "If you (really) love Allâh, then follow

Aal-me (i.e accept Islâmic Monotheism, follow the Qur'ân and the Sunnah), Allâh will love you and forgive you your sins And Allâh is Oft-Forgiving, Most Merciful."” It is a test for those who claim that they follow Allah, test is: if you

really love Allah and you claim you love Him, love His Messenger, then follow me, then what will be

consequence of that Allah will love you and forgive you of your sins It also means to believing in the

messenger in that which he related and informed of the past news and of the future ones that which he told about matters of the unseen which Allah informed either in some details in some case or in general, This is

from the great obligation And also to keep away from that which he sallallahu alayhe wa sallam commanded

us to stay away from, this is vividly stated in“[Soorah al-Hashr 059:007] And whatsoever the Messenger

(Muhammad [sal-Allâhu 'alayhi wa sallam]) gives you, take it; and whatsoever he forbids you, abstain (from it) And fear Allâh; verily, Allâh is Severe in punishment.”

Also, the Messenger of Allah sallallahu alayhe wa sallam said, in any matters which I command you to do, then do of it

what you are able to, and that which I forbade you to stay way from, then keep away from it And that from the

meaning is that we worship Allah in that which the Messenger sallallahu alayhe wa sallam prescribed and that’s why one of the condition of acceptance of deed is the following of the Messenger of Allah sallallahu alayhe wa

sallam

Every action must therefore fulfill two conditions:

1 Sincerity in deeds meaning deeds to be done for the Pleasure of Allah,

2 Following the way of the Messenger of Allah sallallahu alayhe wa sallam because he sallallahu alayhe wa

sallam said, “whoever does something which is not in accordance to our way, will have it rejected.”

So this is the meaning of laa ilaha illa Allah and the pillars of laa ilaha illa Allah are two and this is the

meaning of Muhammad Rasul Allah

The second testimony – Muhammad Rasul Allah – has two pillars:

1 Attesting and ascribing to His Message

2 Believing that he is a slave of Allah

As he sallallahu alayhe wa sallam asserted in the hadith when he said, “Verily I am a slave then say slave of Allah and

His Messenger” when referred to him So we don’t raise him above his honorable rank and we don’t exaggerate

in him and one should not be excessive regarding him sallallahu alayhe wa sallam as those who give him certain

divine attribute, they fall in the same error done by others who ascribe divinity to certain object of worship or

to human or angels or created objects, so we know that the Prophet sallallahu alayhe wa sallam is a human,

slave of Allah, and Messenger of Allah and a prophet And we believe that he causes no harm nor brings a benefit to invoke him, call him, seeking him, calling upon him for help so as to execute certain things, or to lift certain calamities and we believe that he does not know the absolute unseen rather he knows of the unseen that which Allah enabled him to know, and therefore, this is the real position of the believer toward the

Prophet Muhammad sallallahu alayhe wa sallam And this is the great honor and respect that the believer gives

his Messenger

This testimony laa ilaha illa Allah wa muhamamd rasul Allah is the key to Jannah, but this key has its ridges

without which the door does not open This constitutes the conditions of laa ilaha illa Allah, if fulfilled then this is the great blessing on the believers These conditions are summarized as follows:

1 Knowledge as oppose to ignorance: to fulfill the true meaning of laa ilaha illa Allah the believer acts

to know what it means knowledge by what it means and by what it entails, we know earlier verse from, “[Soorah Muhammad 047:019] So know (O Muhammad [sal-Allâhu 'alayhi wa sallam]) that Lâ ilâha

illallâh (none has the right to be worshipped but Allâh), and ask forgiveness for your sin…” So, we must know

in our hearts what it means, and we know when we utter it on our tongues what it means and that’s

why the Prophet sallallahu alayhe wa sallam in the hadith reported in Muslim from the hadith of

Uthman radi Allahu anhu, he sallallahu alayhe wa sallam said, “whoever dies while knowing that none has the right to be worshipped except Allah, will enter Jannah”

Many in our times utter by their tongues, laa ilaha illa Allah and they don’t know or they know nothing of what it means, and that’s why they fall in to shirk in ascribing partners to Allah in their intentions and in their works, in their worships, the Mushrik – the pagans of the time of the Prophet

sallallahu alayhe wa sallam knew what it meant and what it entails and that’s why as Allah tells us,

“[Soorah Saad 038:005] "Has he made the âlihah (gods) (all) into One Ilâh (God – Allâh) Verily, this is a curious thing!"

They knew what it meant, it meant unifying the heart, actions and the deeds on singling Allah alone

as the true God worthy of worship

2 Certainty as oppose to doubt: When the person says this kalimah – this testimony should be certain

of what it necessitates and entails, if there is only uncertainty and doubt in his heart as to what it really tells and means its of no benefit to him Allah says in describing the believers in “[Soorah al-Hujuraat

049:015] Only those are the believers who have believed in Allâh and His Messenger, and afterward doubt not but

strive with their wealth and their lives for the Cause of Allâh Those! They are the truthful.” So they (believer)

did not have doubt, they were certain about what they were saying and uttering The doubtful ones are the hypocrites

Allah says in, “[Soorah at-Towbah 009:045] It is only those who believe not in Allâh and the Last Day and

whose hearts are in doubt that ask your leave (to be exempted from Jihâd) So in their doubts they waver.” In a hadith narrated by Abu Hurayra radi Allahu anhu that the Prophet sallallahu alayhe wa sallam said, “I bear witness that none has the right to be worshipped except Allah and I am the messenger of Allah, none meets Allah with this testimony without doubting (in them and what they mean) except that he will enter Jannah.”

3 Sincerity as oppose to shirk: this kalimah is of no avail to its utter-er (sayer) without sincerity It is

the toughest part of it all – sincerity Allah says in, “[Soorah al-Bayyinah 098:005] And they were

commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salât (the prayers) and give Zakât (obligatory charity), and that is the right religion.”

Also in the Hadith of Abu Hurayra radi Allahu anhu that the Prophet sallallahu alahe wa sallam said, the happiest people to attain deservingly my intercession is the one who says none has the right to be worshipped except Allah sincerely from his heart Reported by Sahih Al-Bukhari Also the hadith of Uthmaan radi Allahu

anhu that the Prophet sallallahu alayhe wa sallam said, Allah has forbade for the hellfire anyone who says there

is nothing that has the right to be worshipped except Allah and says so desiring the Face of Allah

4 Truthfulness as oppose to falsehood: So the person must be true in attesting to this testimony of

tawheed from his heart, Allah says in, “[Soorah al-'Ankaboot 029:001 - 003] Alif-Lâm-Mîm Do people think

that they will be left alone because they say: "We believe," and will not be tested And We indeed tested those who were before them And Allâh will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allâh knows all that before putting them to test).” Every believer must give attention to these verses

Hadith of Muadth ibn Jabal radi Allahu anhu who said from the Prophet sallallahu alayhe wa sallam said,

“whoever bears testimony that there is nothing that has the right to be worshipped except Allah and that

Muhammad is Allah’s slave and Messenger truthfully from the heart except that Allah makes the hellfire forbidden for him.”

5 Love as oppose to hate: it’s a must that this testimony be beloved, loving it, what it means and loving

the people who act upon it truly Allah says, “[Soorah al-Baqarah 002.165] But those who believe love Allâh

more (than anything else).” And Allah says, “[Soorah al-Maaidah 005:054] O you who believe! Whoever from among you turns back from his religion (Islâm), Allâh will bring a people whom He will love and they will love Him…” So, the one who turns back on his religion is harming himself, he is the loser

6 Submission as oppose to rebellion: So there must be a submission to what it entails, laa ilaha illa

Allah, Allah commands such and such we submit, Muhammad Rasul Allah, Muhammad sallallahu

alayhe wa sallam prescribe such and such, we comply There must be submission to what it means, and

to what it entails, openly, outwardly and inwardly Allah says, “[Soorah az-Zumar 039:054] "And turn in

repentance and in obedience with true Faith (Islâmic Monotheism) to your Lord and submit to Him (in Islâm).”

Inabah means to turn in repentance to Him, aslimula – to Him meaning to His commands And Allah

says, “[Soorah an-Nisaa 004:125] And who can be better in religion than one who submits his face (himself) to

Allâh (i.e follows Allâh's religion of Islâmic Monotheism); and he is a Muhsin (a good-doer.).”

And Allah says, “[Soorah Luqmaan 031:022] And whosoever submits his face (himself) to Allâh, while he is a

Muhsin, then he has grasped the most trustworthy handhold [Lâ ilâha illallâh (none has the right to be

worshipped but Allâh)] And to Allâh return all matters for decision.” And Allah says, “[Soorah an-Nisaa

004:065] But no, by your Lord, they can have no Faith, until they make you (O Muhammad [sal-Allâhu 'alayhi

wa sallam]) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.”

7 Acceptance as oppose to rejection: It’s an obligation to accept what it necessitates from worshipping

Allah alone ascribing no partners to Him, so whoever says this but does not accept this and what it entails then they will be fit to be described by what Allah described in “[Soorah as-Saaffaat 037:035 -

036] Truly, when it was said to them: "Lâ ilâha illallâh (none has the right to be worshipped but Allâh)," they puffed themselves up with pride (i.e denied it) And (they) said: "Are we going to abandon our âlihah (gods) for the sake of a mad poet?"”

The Conditions of second testimony – Muhammad Rasul Allah – are:

1 Attesting to his message and believing in it in the heart

2 Uttering this and attesting to it by the tongue

3 Following the Messenger sallallahu alayhe wa sallam by abiding by the truth he brought and

abandoning what he forbade from falsehood

4 Believing in what he informed of the past and the future news and information

5 Loving him more than loving oneself, wealth, children, and the whole of mankind

6 Giving precedence to his saying over the saying of anyone else and acting by his sunnah

This testimony when understood correctly in accordance to what is described earlier then it is a glad tiding because it incites to act according to what it entails and once we know the meaning of this testimony we should be able also to know what contradicts it and what may negate it and what therefore may take the person out of Islam if he opposes this testimony These are acts that nullify one’s Islam and we have discussed them in a full article on the site, it’s important that people refer to that in order to be aware what negates this testimony

Second Pillar of Islam: Establishment of the salah (prayer) In the Arabic language, “Salah” means: Dua (Invocation) Allah says in, “[Soorah at-Towbah 009:103] And invoke Allâh for them Verily, your invocations are

a source of security for them.” In the Islamic Shari’ah, it (salah) means: the worship of Allah through (certain specific) sayings and actions beginning with Takber (Allahu Akbar – Allah is Greater) and end with Taslim

(asalamualikum warahma tullahi – may Allah’s salah be upon you and His mercy – to the right and left) This is the

meaning of assalah Islamically

Salah is an obligation Allah obligated it upon His slaves and made it a criteria between Islam and disbelief Allah says, “[Soorah at-Towbah 009:005] But if they repent [by rejecting Shirk (polytheism) and accept Islamic

Monotheism] and perform As-Salât (the prayers), and give Zakât (obligatory charity), then leave their way free.”

Also, in the hadith of Muadth radi Allahu anhu when the Prophet sallallahu alayhe wa sallam sent him to

Yemen, he told him, you will come to meet the people from the people of the book, invite them to “laa ilaha illa Allah – that none has the right to be worshipped except Allah and that I am the Messenger of Allah” if they obey you in that, then tell them Allah ordained upon them five prayers in everyday and night Also the hadith of Muadth said that the Prophet sallallahu alayhe wa sallam said, “the head of the matter is Islam and its pillar is prayer and its pick is Jihad.”

Reported by Imam Ahmed and At-Tirmidhi

And anyone who rejects the obligation of salah is a disbeliever by agreement (ijma) As to the one who

abandons the salah due to negligence and laziness while attesting to its obligation then the correct saying of

the sayings of the people of knowledge is that he commits kufr by that because of the hadith of Jabir ibn Abdullah radi Allahu anhuma that he said, I heard the Messenger of Allah sallallahu alayhe wa sallam say, “Between the man and shirk and kufr is abandonment of salah.” Also, the hadith of Buraidah radi Allahu anhu he said, the Messenger of Allah sallallahu alayhe wa sallam said, the covenant between them and us is salah, whoever abandons it has disbelieved Reported by Ahmed and Ahlus Sunnan

From the narration of Shakik bin Abdullah, a tabee’ upon whom there is agreement on his great status, he

said, the companions of the Prophet sallallahu alayhe wa sallam did not see to anything from the actions whose abandonment is disbelief except salah Allah has ordained and obligated salatul Jama’ah (congregational) in

masjid upon men but not upon women, men who reached the age of puberty Allah says in, “[Soorah

al-Baqarah 002.043] And perform As-Salât (the prayers), and give Zakât (obligatory charity), and bow down (or submit yourselves with obedience to Allâh) along with Ar-Râki'ûn.”

And Allah says, “[Soorah an-Nisaa 004:102] When you (O Messenger Muhammad [sal-Allâhu 'alayhi wa sallam]) are

among them, and lead them in As-Salât (the prayers), let one party of them stand up [in Salât (prayer)] with you taking their arms with them; when they finish their prostrations, let them take their positions in the rear and let the other party come up which have not yet prayed, and let them pray with you taking all the precautions and bearing arms.”

So if Allah has ordained the Jama’ah prayer in time of war, then what about the times of peace? The evidence for congregational prayer being mandatory are replete and in fact the companions considered those staying

behind and not joining Jama’ah prayer without an excuse as a quality of hypocrites The Prophet sallallahu

alayhe wa sallam did not excuse the blind man when he told him, “if you hear the adhan then respond, I don’t

find for you a permit.” The merits of salatul jama’ah are numerous and these merits do not in any way negate its obligation The Prophet sallallahu alayhe wa sallam said, the prayer of jama’ah is better than the prayer done alone

by a degree equivalent to 27 times

From the congregational (Jama’ah) prayer is:

1 Jumu’ah prayer – the Friday Prayer: This salah is binding upon those on whom the Jama’ah prayer is

binding if they are residing in a town and from its conditions are

a It should be done on its time

b That it’s in a town – therefore residence

c It’s to be preceded by two khutbahs (sermons)

d Sufficient to hold salatul Jumu’ah is to have three legally responsible men in residence present

Conditioning 40 for that is weak because the narration is weak

e Those who are legally excused from attending the Friday prayer like: women, those who are ill

and those who may miss it due to legal excuse, so they pray four rakat of Zuhr prayer

f It is from innovation (bid’ah) to pray Zuhr prayer after Jumu’ah prayer

g This prayer is two rakat and Imam leads this prayer reciting loudly in them

h It is sunnah to recite surah in it: Soorah Jumu'ah (# 62); Soorah Munafiqun (# 63); Soorah

al-Ghaashiyah(# 87); and Soorah al-A'laa (# 88)

i The two khutbahs come before the salah as the Prophet sallallahu alayhe wa sallam did:

admonishing the people in that which is beneficial to them, calling them to fear Allah, teaching them their deen, not making it a platform for the political agendas as it is the case in many

masajid unfortunately, the Imam incites the people to learn their deen, teaching what beneficial for them in this duniyah and in the akhira, and try to address some of the issues that need to be addressed in their lives without transgressing but not making it a platform to address political agenda and motives You can hear some of these sermons whereby the Imam sounds like he is reading a newspaper

j It is Sunnah to shorten the khutbah and lengthen the prayer It is a sign of fiqh (understanding) of

Imam as Prophet sallallahu alayhe wa sallam said in the hadith reported by Sahih Muslim

k It is praiseworthy to come to this prayer early and to take a bath and to put perfume for men

(musk), and putting the best of clothes on because it is the weekly Eid of the Muslims as came in

the sahih hadith about its merits

l There is no introductory sunnah specific for the Jumu’ah as regular sunnah as it is the case with

respect to the five obligatory prayers, rather if the person comes to the masjid, he prays as much as

he can, then he sits and recites Quraan or make dhikr until the Imam comes As to afterward, if he prays in the masjid, he prays four rakah and if he prays at home, he prays two rakah because there

is evidence for this

m A person is considered to have attained the Jumu’ah by attaining one rakah of the two, but if he

does not attain that, then he prays salah as four rakah as Zuhr

2 Two Eid Prayers – Eidul Adha & Eidul Fitr:

a It is sunnah to have it in a open space because this is what the Prophet sallallahu alayhe wa sallam

did in praying the salatul Eid of Fitr and Adha as came in the agreed upon hadith However, if it

is needed, then it is permissible to pray in the masjid, for example for rain or too much cold or too much heat

b It is sunnah to do salah of Eidul Adha early and to delay the salah of Eidul Fitr

c The manner of praying these two rakat is: in the first rakah, after the first takbirul ihram follow it

up with seven takbirat while standing – raising hands with each takbir In the second rakah, make five takbirat before reciting from the Quraan

d It is sunnah to recite surah Al’Ala, Al-Ghasiyah

e Then Imam gives one khutbah after the prayer

f It is sunnah to take a bath, to put on perfume, and to wear new clothes or clean clothes on the Eid

g It is also sunnah to go to prayer in one way and to come back in another way

h There is no sunnah prayer before or after this prayer

i If the person misses the Eid prayer, then he can make it up

j And it is sunnah to make takbir the night before the Eid day to until the Eid salah time of the

Eidul Fitr, as with the Adha the general open takbir begins from on first day of 10th of tenth of Dhul Hijjah until the last days of tashreek – the 13th of Dhul Hijjah, as to the dhikr which is restricted to the end of the prayer, then this is done by person who is not performing the Hajj from the Fajr of Day of Arafah until the Asr prayer of the last day of Tashreek, as to the person

performing the Hajj, then after throwing the Jamaratul Aqabah with the pebbles until the last day

of Tashriks

k It is sunnah to congratulate each other for the Eid and the Sahabah radi Allahu anhum used to say

to each other, “Taqabbala Allahu Minna wa minkum – may Allah accept from us and you”

3 Jama’ah Prayer of Eclipse:

a It is an affirmed sunnah legalized if an eclipse of the sun or the moon takes place because the

Prophet sallallahu alayhe wa sallam said that if you see any that meaning eclipse, then perform the

salah until it clears This is narrated by Muslim

b The Prophet sallallahu alayhe wa sallam did not say if you see something of this nature then go and

invite people to watch, and clap, and take pictures, and make a festival because this is a sign from Allah for people to contemplate and think about the horrors of the Day of Resurrection when this world will come to and end, these are close signs for people to think and contemplate and to check

for their sins and seek forgiveness and hasten to give charity This is what the Prophet sallallahu

alayhe wa sallam admonished people at times of eclipses and in our time we see people in

“happiness”, inviting tourists to their land to check for “phenomena”

c This salah is two rakat; in the first rakah: one recites openly (loudly) surah Al-Faatihah and a long

surah and then he goes in ruku for a long period and then lifts up from ruku saying sami Allahu

liman hamiah and does not make sujud rather stands up recites surah Faatihah and another long

surah and then makes ruku then stands up again then makes two lengthy prostrations This is the complete rakah in salatul eclipse Then he makes the second rakah: in the manner similar to the first one, then sits for tashahud and makes taslim

d And this salah is not to be made up for the person missing it, if missed, either he misses a rakah

from it, then he makes up other rakah in the same manner and completes the salah

e This salah can be done in times when it is prohibited to pray because it is linked to a cause; when

it is present, it can be made

f It is sunnah for the Imam to admonish the people and to remind them and incite them to make

tawbah and make istighfar – seeking repentance from Allah and His forgiveness

4 Prayer of seeking rain from Allah:

a It is an affirmed sunnah in congregation, however it’s to be done by the permit of the Imam, the

Muslim leader in the country, not for anyone to decide

b And the way and the manner is like salatul Eid because of the hadith of Ibn Abbas radi Allahu

anhuma reported in At-Tirmidhi that the Prophet sallallahu alayhe wa sallam prayed this prayer like the prayer of two Eids

c When the Imam goes out for this prayer he admonishes the people and reminds them about the

matter of tawbah and to relieve themselves from injustices and wrong doings

d And the person cleans himself for this salah but does not put perfume and does not put clothes of

beautification because it is a day of calmness and tranquility and the person goes as the Prophet

sallallahu alayhe wa sallam went to the salah humble, in humility and tranquility seeking Allah as

reported in At-Tirmidhi

e After the prayer, the Imam gives one khutbah seeking a lot of forgiveness then raises hands

towards the heavens making dua, then turns toward the qiblah and says secretly, “O Allah, You commanded us to invoke You and You promised us of Your response and thus we invoked You

as You commanded us, so respond to us and answer us as You promised us”, then he flips his

cloak other way (other side - flips up side down)

Voluntary Prayers (Salat At-Tatawwa): The merits of the voluntary prayers are numerous because they are

considered as completion to the obligatory ones And they can be classified as follows:

1 The Regular Sunnah – Sunnah Ar-Rawatib: they are 12 rakat, The mother of the believer, Umm

Habibah said, “I heard the Messenger of Allah sallallahu alayhe wasallam say, no Muslims praying for Allah

every day 12 rakah – voluntary other than the obligatory except that Allah builds for him a house in Jannah.” [Sahih Muslim]

Their manner is: (*) 4 rakat before Zuhr prayer and (*) 2 rakat after Zuhr prayer, the 4 rakat are to be

made as 2 with taslim and then 2 with taslim This came in the hadith of Aysha radi Allahu anha that the Prophet sallallahu alayhe wa sallam used to pray at his home 4 rakat then leave for salah and prays

leading the people then enters the home and prays 2 rakah

So the sunnah with regard to this is that they are to be made at home As reported by Aysha radi

Allahu anha there are: (*) 2 rakat after Magrib, (*) 2 rakat after Isha and (*) 2 rakat before salatul Fajr

These two rakat before the obligatory Fajr prayer have specific merits, the Prophet sallallahu alayhe wa

sallam kept doing them in travel and in residence

In Summary: the regular sunan are

a Fajr: 2 rakat before it

b Zuhr: 4 rakat before it and 2 rakat after it

c Magrib: 2 rakat after it

d Isha: 2 rakat after it

2 General Nawafilah:

a 2 rakah between every Adhan and Iqamah

b 4 rakat before Asr prayer usually as came in the hadith of Ibn Umar radi Allahu anhu that the Prophet sallallahu alayhe wa sallam said, “may Allah have mercy on the one who prays 4 rakat before

Asr prayer.” These are done as 2 rakat with taslim and then 2 rakat with taslim

c 2 rakat before Magrib, the Prophet sallallahu alayhe wa sallam said, “Pray before Magrib, Pray before

Magrib, pray before Magrib for whoever wishes”

3 Witr Prayer: The night prayer is done in twos, 2 with taslim, then 2 with taslim The Prophet

sallallahu alayhe wa sallam did not exceed in Ramadan nor other than Ramadan 11 rakat and the

manner to perform this is: 5, 5, then 1 odd rakah, OR 4, 4, then 3 odd rakat, Or other ways

Witr prayer is the most affirmed voluntary prayers and of the best and the Muslims should be keen

about them The Prophet sallallahu alayhe wa sallam held to them in travel and in residence; if the Prophet sallallahu alayhe wa sallam missed his witr, he would pray from the day 12 rakah So if your

regular witr is 3 rakat, and if you missed them, then make them up as 4 rakat, 2 with taslim, 2 with

taslim, if 5, then as 6 rakat and so on [So witr is to be made up if missed as EVEN number]

~:~ End ~:~

Chapter Five: Pillars of Islam – 5 – Fasting [Audio # 20]

It is the fourth pillar of Islam Fasting the month of Ramadan is an obligation based on the Book of

Allah, and in the authentic sunnah of Messenger sallallahu alayhe wa sallam and by the Muslims’ agreement

Allah says, “[Soorah al-Baqarah 002.183 - 185] O you who believe! Observing As-Saum (the fasting) is prescribed for you

as it was prescribed for those before you, that you may become Al-Muttaqûn (the pious).[Observing Saum (fasts)] for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days And as for those who can fast with difficulty, (e.g an old man), they have (a choice either to fast or) to feed a Miskîn (needy person) (for every day) But whoever does good of his own accord, it is better for him And that you fast is better for you if only you know The month of Ramadan in which was revealed the Qur'ân, a guidance for mankind and clear proofs for the

guidance and the Criterion (between right and wrong) So, whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e is present at his home), he must observe Saum that month, and whoever is ill or on a journey, the same number [of days which one did not observe Saum must be made up] from other days Allâh intends for you ease, and

He does not want to make things difficult for you (He wants that you) must complete the same number (of days), and that you must magnify Allâh [i.e to say Takbîr (Allâhu Akbar: Allâh is the Most Great)] for having guided you so that you may be grateful to Him.” Before reading the translation of verse 2:185, shaykh said, “So now it becomes an obligation.”

This is from the Quranic text and from the Sunnah, the Prophet sallallahu alayhe wa sallam said Islam is built upon

five pillars, testifying that none has the right to be worshipped except Allah and Muhammad is the Messenger of Allah and establishment of prayer, giving the annual due charity, visiting the house, the ka’ba and fasting the month of Ramadan [Agreed upon hadith]

And all Muslims are on agreement that the fasting of the month of Ramadan is an obligation, so whoever denies that, he is apostate kafir, he is to be given respite to repent, if he repents and attests to its obligation

then this is what is required, otherwise his punishment is to be (voice went blank) Fasting of Ramadan was

obligated on the 2nd year of Hijrah, after the migration of the Prophet sallallahu alayhe wa sallam

Fasting has conditions for its obligation:

1 Islam: so fasting is not an obligation on the kafir, the disbelievers and it is not accepted from him until

he becomes a Muslim

2 Reaching the age of puberty: Therefore, it is not an obligation on the child However, the children

maybe commanded and trained on the obedience so that they have familiarized themselves with the fasting and thus it would be easier for them later

And with respect to the attainment of the age of puberty, this is attained by:

1 Reaching the 15 years of age

2 Growth of hair

3 Ejaculation by way of wet dream or otherwise

And this is common for males and females and there is an additional one for females and this is the occurrence of the menstruation So if anyone of these matters are attained or occurred with respect to

a growing child reaching the age of puberty then in this case it becomes an obligation

3 Being sane: so fasting is not obligated upon the insane and also in situations where by the person

reaches an age where he or she cannot discriminate things or cannot distinguish things So there is no fasting upon them and there is no expiation upon them

4 Ability to fast: all of these pertains to resident person, so the person who is unable to fast due to old

age or due to an illness, incurable illness, then in this case he does not fast, then expiates by feeding for each day ½ saa of food to poor, and a saa is 2400 grams, so half of that would be a kilo plus, 1200 grams of food

Certainly fasting has many wisdoms behind it, from the wisdoms is that it is a worship set as means of

nearness to Allah, where the person abandons that which he naturally inclined to, like from food, drinks, sexual intercourse with the wife so that he attains the pleasure of Allah So therefore, through this it becomes clear through the fasting that he abandons that which is beloved to him in this life and prefers over it and give precedence to that which is beloved to Allah and of great benefit in the hereafter

So therefore, he gives precedence to that which beloved by Allah over his own inclinations and desires And from the wisdom of fasting that it is a cause for attainment of taqwah if the fasting person establishes what is obligated upon him As Allah said in the previous verse in “[Soorah al-Baqarah 002.183] O you who believe!

Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Muttaqûn (the pious).”

Al-So the fasting person is commanded to have taqwah so

• Question: What is Tawqa?

• Answer: Ascribing to the command of Allah and abstaining from His prohibition

This is the greatest objective behind fasting And the objective is not to make the self suffer by abandonment

of food, drinks, and sexual relationship between the wife and the husband, and that’s why the Prophet sallallahu

alayhe wa sallam said, “the one who doesn’t abandon saying of falsehood and acting on it…”

What does “saying falsehood” mean? It means everything, which is haram from lying, backbiting, insult, and

“acting on falsehood”: doing things that are haram, cheating, treachery, confiscating people’s wealth unjustly, and the like Also, including in this is listening to that which is unlawful from music and so forth And also

the Prophet sallallahu alayhe wa sallam said, “wal jahl”, and this is foolishness, which means not paying on

soundness in saying and action This is foolishness; this is which is referred in the hadith, al-jahl Then the

Prophet sallallahu alayhe wa sallam continued, “the one who doesn’t leave these things, then Allah is in no need for him

to abandon his food and drink”

So it is not a matter of making the self suffer, and therefore when the person acts according to what is truly the object of fasting as stated in the hadith and as stated earlier in the verse of suratul Baqarah then the fasting becomes a real educational and self discipline upon uprightness, such that the month of Ramadan would be a real turning point in one’s life, affected by it himself, his manners, and in his character

And from the wisdoms of fasting is that the rich would know the favor of Allah upon him where Allah made

it easy for him to attain what he likes from food and drinks and marriage etc Therefore, he gives thanks to Allah upon this favor and remembers the poor and thus would give from what Allah had bestowed upon him

by way of charity and by way of goodness

And from the wisdom of fasting is the training upon self-discipline and control to lead one’s life in a direction, which brings goodness and happiness for it in the life and in the hereafter And therefore, distance himself from animalistic life whereby he cannot refrain himself from its enjoyment and desires But rather he regulates this drive of the self, lest it gradually takes him to destruction Therefore, he distance himself from an

animalistic way – animal like way of life, where by he cannot refrain himself from the enjoyment and self drives towards lust and desires

Also from the wisdom of fasting is that the fasting leads to health benefit where the food intake is minimized and brings rest to the stomach and relieves the body from toxic waste and poisonous matters These are few wisdoms from the many wisdoms of fasting

So, Fasting is worshiping Allah by refraining from eating and drinking and legal sexual intercourse and from all the invalidators of fasting from dawn until sunset

Fasting is two types:

1 Obligatory

2 Optional

Fasting of Ramadan is an obligation (fard), the fasting person avoids all forms of invalidators of fasting

and these include:

1 Legal sexual intercourse: this invalidates the fasting and it becomes an obligation on the person who

indulges on this to make up the day and expiate and the expiation is a stringent one and it is freeing a believing slave, and if he does not find then fasting 2 consecutive months, and if he is unable, he feeds

60 poor people in addition to repentance

2 Deliberate semen discharge: by self-stimulation or due to sexual advancement kissing, hugging that

leads to ejaculation Then one must make up for this day Hugging and kissing without ejaculation does not invalidate the fasting However, it is preferable for the fasting person to leave that because this is the means, which lead to occurrence of that which is forbidden, which may lead him to indulge

in actual sexual intercourse or lead him to ejaculation However, ejaculation by way of wet dream or mere thinking then this does not invalidate the fasting

3 Eating and drinking: willful consumption of food and drinks, also that which is an alternative which

takes the same effect through for example nutrient injection or intravenous feeding then these are also invalidators as to injections, which are meant as medication but not nutritional then these do not invalidate fasting

4 Cupping: Releasing the blood through the mechanism of cupping There is difference of opinion on

this and the precautionary thing is to avoid it during the month of Ramadan and the strong opinion is that it does not invalidate fasting but it is precautionary not to do during the month of Ramadan The release of blood from the nose or due to teeth removal or a wound, these do not invalidate the fasting and even if it comes in large quantity according to the correct opinion

With respect to blood donation, this would be a situation analogous to the difference of opinion concerning cupping

Shaykh Uthaymeen is with the opinion that if it necessitates the weakness of the body, then it is an invalidator because its effect in this case would be the same as that of cupping

Accordingly Shaykh rahimahu Allah went to opinion that it is not permissible for a fasting person

making an obligatory fast to donate sizable amount of blood which would affect his body unless there

is a necessity which cannot be warded off except by his donation And in this case, he said that it is permissible under such a situation, therefore, he breaks his fast and makes up this day

5 Deliberate self-induced vomiting: and therefore un-deliberate does not invalidate the fasting

6 Menses and postnatal blood discharge

Some of the contemporary matters, which are related to the invalidation/validation of fasting, they are:

1 Medication for bronchial asthma – the inhalers: there is a difference of opinion on this and the

closest opinion: they don’t invalidate the fasting

2 Pills: which are placed under the tongue those who take them for cardiac problem like nitroglycerin

pills, these are taken under the tongue so these don’t invalidate the fasting

3 Gastroscopy: Stomach examination by way of introducing fiber optic tube method known as

gastroscopy by way of mouth, correct opinion is that it doesn’t invalidate fasting unless a medication, which may have fat ingredient which they may put in the tube like nutritional type, if it is put on the tube and it reaches stomach then it invalidates the fasting because it is nutritional, it doesn’t have anything to do with the tube itself So its invalidation will be due to it having a nutritional aspect

4 Endoscopy: does not invalidate the fasting, because it is not meant to be as nutrition nor

strengthening of the body and it does not even reach the stomach

5 Nose drops: the majority of the scholars are with opinion that it invalidates the fasting, Shaykh

Uthaymeen rahimahu Allah is with opinion that that it invalidates the fasting if it reaches stomach

6 Eardrop: it does not invalidate the fasting

7 Eye drop: The majority of the scholars are on the opinion that eye drops don’t invalidate the fasting

and this is the closest opinion

8 Nasal spray: The preponderating opinion is that it does not invalidate the fasting

9 Medical injections: intervenes / muscular or subcutaneous according to the majority of the

contemporary scholars they do not invalidate the fasting this is the correct opinion

10 Intravenous nutritional injection: invalidates the fasting, this is the correct opinion and this is the

majority opinion *** Point of benefit: medical injection by of intravenous, muscular, or

subcutaneous like pain medicine, insulin all of these they don’t invalidate the fasting, but Intravenous Nutritional injections invalidate the fasting

11 Medical creams, ointments, plastic medication put on joints and the like: they do not invalidate the

fasting

12 Arterial catheterization: do not invalidate the fasting

13 Catheterization leading to the bladder: also, they do not invalidate the fasting These are the urinary

catheterizations

14 Kidney dialysis: if it is accompanied with nutritional additives, then it invalidates the fasting

15 The enema: if it contains water or nutritional additive absorbed by stomach, then it invalidates the

fasting, because through this there would be strengthening of the body

16 Suppositories: do not invalidate the fasting

17 Regular blood analysis: does not invalidate the fasting

18 Oxygen needed to be taken by an ill person: This is air so it has no effect, it dos not invalidate the

fasting

19 Smelling the regular perfume: does not invalidate the fasting because the fragrance here does not

have a mess However, the burning the incense or Indian costs, then some of the scholars are with the opinion that this invalidates the fast because it has a mess that reaches the stomach

20 Taking shower: during hot time while fasting, does not invalidate the fasting

21 Using siwak: at the beginning of the day or at the end of the day is a sunnah, does not invalidate the

fasting Brushing the teeth with or without toothpaste does not invalidate the fasting as long as there is

no food additive or the like in it, therefore in this case it is better to avoid lest it reaches the stomach

22 Applying Kohl: to the eyebrow or eyelashes for medication or for beautification purposes does not

invalidate the fasting

With respect to the invalidators, if someone takes the invalidators due to forgetfulness or ignorance, or being forced, then this does not invalidate the fasting

If someone forgets to eat or drink then this does not invalidate the fasting, and if he eats or drinks thinking that the sun has already set or that dawn did not break yet, then this does not break the fasting because of ignorance If he washes his mouth, then some of the water goes to his throat

unintentionally then this does not invalidate the fasting, because this is not deliberate And having a wet dream, this does not invalidate fasting because this is not under one’s choice

It is permissible for the fasting person to intend the fasting even if he is in a state of sexual impurity, and then takes the bath after dawn break, before making the salatul fajr Also, if a woman becomes pure in the month of Ramadan from menses or post-natal bleeding before fajr, then she fasts even though she takes the bath after daybreak, after dawn

It is permissible for the fasting person to wet the lips if they become too dry, and to wash his mouth without being extensive in that if his mouth is too dry without gurgling

From the sunnah of fasting is to:

1 Hasten breaking the fast when the sun sets

2 And to delay the late meal – suhur close to fajr

3 It is also sunnah to break the fast on fresh dates, if the person does not find, then regular dates –

dry dates, if he doesn’t find that then water because it is the sunnah of the Prophet sallallahu alayhe

wa sallam

4 Also to make dua at iftaar

Rulings on Making up the missed fasting:

1 With respect to the old who reached an old age unable to distinguish matters then it is not an

obligation upon him to fast nor to expiate by feeding the poor

2 The one who is continuously unable to fast like an elderly person or an ill person having an incurable

disease, then in this case he feeds for each day a miskeen – poor person half a saa’ of food

3 Traveler: he makes up when he turns to residence all days he broke fasts in his travel

4 With respect to the ill person whose illness is hopeful to be cured, it is hoped that his illness is curable,

then in the case when he is cured, he makes up all the days which he missed during his state of illness

5 Menses and postnatal bleeding: makes up the days that they missed once they are ritually pure from

the blood

6 Pregnant women and breast-feeding women, if they fear for themselves or for their load or children

then they break the fast and in accordance with one opinion they make the days, and the other

opinion is that they feed instead of making up

7 And whoever needs to break a fast to ward off a necessity, then he makes up that day

Fasting of a traveller has 3 [three] situations:

1 If it is hard upon him to make the fast, intense hardship upon, then it is forbidden upon him to fast

2 If it is hard upon him but it is not intensely hard, then it is disliked for him to fast because he is not

taking by the permit that Allah gave him while having hardship upon himself

3 If it is not hard upon him, then in this case he does that which is easier for him fasting or not fasting

a So if the situation is same, then fasting is better because this is the action of the prophet

sallallahu alayhe wa sallam in this case

Virtuous Acts:

1 Fasting in itself is a great merit

2 Night prayer: the Prophet sallallahu alayhe wasallam said whoever establishes the night prayer in Ramadan upon faith and seeking reward, then Allah will forgive his past sins.

3 Reciting Quraan: because it is the month of Quraan, Allah says, “[Soorah al-Baqarah 002.185] The

month of Ramadan in which was revealed the Qur'ân, a guidance for mankind and clear proofs for the guidance and the Criterion (between right and wrong)

4 Charity: this is the month of spending in the way of Allah and doing good and the Prophet sallallahu

alayhe wa sallam was most generous during the month of Ramadan

5 Umrah: visiting the house of Allah in Makkah, the Prophet sallallahu alayhe wa sallam said, “a umrah

in Ramadan is equal to Hajj with me.”

6 Ittikaf – seclusion: in last the 10 nights of the month of Ramadan anticipating the night of decree –

Laylatul Qadr, seeking the night of Qadr in prayers at night because this is a great reward, the Prophet

sallallahu alayhe wa sallam said anyone who establishes the night prayers on the night of Qadr upon faith and seeking rewards, then his past sins will be forgiven [Bukhari & Muslim]

7 Providing breakfast for those who are fasting: as in the hadith the person who does will receive the

reward, same reward of the fasting person

Voluntary fasts:

1 Fasting the day of Monday and Thursday, this was the sunnah of the Prophet sallallahu alayhe wa

sallam

2 Fasting three [3] days in each month: it is preferable that they are on the white days (13, 14, 15 of each

month), if he spreads them, no harm

3 Fasting on the day of Arafah and Ashura

4 Fasting on the month of Muharram and fasting in Sha’baan

5 Fasting the 6 days of Shawwal

6 Fasting in the first 10 days of Dhul Hijjah

~:~ End ~:~

Chapter Six: Conditions of Salaah [Audio # 25]

Conditions of salah are nine and they are:

1 Islam

2 Sanity – Al-Aql

3 Reaching the age of discernment – At-Tamyez

4 Lifting of the ritual impurity – Raful Hadath

5 Removal of filth – Izalatun Nazacha

6 The covering of the Awrah – Satrul Awra

7 Entrance of time – Dukulul Wakt

8 Directing one’s self in the direction of the Qiblah – Istiqbalul Qiblah

9 Intention – An-Niyaa

Condition # 1 – Al-Islam: so in principle and in origin salah is not acceptable from a kafir because his

actions are rejected Allah says, “[Soorah at-Towbah 009:017] It is not for the Mushrikûn (polytheists, idolaters,

pagans, disbelievers in the Oneness of Allâh) to maintain the mosques of Allâh (i.e to pray and worship Allâh therein, to look after their cleanliness and their building), while they witness against their own selves of disbelief The works of such are

in vain and in Fire shall they abide.” This is if they die on the state of kufr, but if they accept Islam, salah

becomes binding upon them So, upon belief in Islam, the person is commanded to pray, so he takes a bath and prepares himself for the prayer that’s time has commenced when he enters Islam, unless he is in a state of like a woman in a state of ritual impurity like in menses then she waits till she gets pure

Condition # 2 – Sanity: Opposite to sanity is in sanity, and the insane, the pen is lifted, meaning their actions are not recorded, three of them as came in hadith, the pen has been lifted from three, meaning three whose

actions are not recorded, not held accountable: the sleeper until he wakes, the insane until he recovers, and the child

until he reaches the age of puberty

Condition # 3 – Reaching the age of discrimination and distinction: Some scholars had defined this to be seven years of age, and that every child who is able to understand what he is addressed by and returns the response then he has reached the age of discrimination So this is a criteria, every child who is able to

understand what he is addressed with and then he responds, then he has reached the level of discrimination And some of the scholars have limited this to seven, because this is most often to be the case, most often they reach this ability when they are seven

Therefore, at this level his salah is correct from him because of his correct intention And he is commanded to

do the salah but it is not obligatory upon him until he reaches the age of puberty The Prophet sallallahu alayhe

wa sallam said, “Command your sons (includes both, male and female) to perform the prayer at the age of seven, and beat them if necessary at the age of ten, and separate them in beds (that they do not sleep on the same bed).” This beating is to

discipline, and the separation of the bed does not mean to separate rooms, as some people understand Condition # 4 – Lifting the ritual impurity: so this means purification because the Prophet sallallahu alayhe wa

sallam said, “Allah does not accept the salah of any of you without being in a state of purity.: Reported by Muslim

The purification (tahara) is of two types:

1 Purification from the minor ritual impurity – al-wudhu

2 Purification from the major ritual impurity – al-ghusl

Ghusl: is to wash entire body with water together with rinsing the mouth and the nose

• Question: What are the things that necessitate the ghusl?

• Answer: The things that necessitate the ghusl are the:

1 Excretion of semen due to sexual pleasure where it is gushes due to that And this is not required

in case it occurs while the person is sleeping, which is referred to as wet dream, once the semen is observed then during the sleep even if it gushes without any sexual desire, then it obligates the ghusl

2 Having actual sexual intercourse with the wife This is due to the hadith narrated by Abu Hurayra

radi Allahu anhu in Al-Bukhari that the Messenger sallallahu alayhe wa sallam said, “If one of you sits between her legs (meaning the women) and penetrates her, the ghusl is obligatory.” Imam Muslim added,

“even if he does not ejaculate” This is sometime confusing; some people think that since he did not ejaculate then there is no bath This is wrong as long as there is penetration that necessitates ghusl

3 Death necessitate ghusl of the deceased

4 Menses and post-natal bleeding

Ghusl is of two types:

1 The perfect ghusl: This one is as narrated by Aysha radi Allahu anha that the Prophet sallallahu alayhe

wa sallam took a bath after Janabah (sexual intercourse) he would begin by washing his hands, then pour water with his right hand on his left hand, and wash his sexual organ, he would then perform ablution, then take some water and run his fingers through the roots of his hair, and then pour three handfuls on his head and then pour water over the rest of his body, and subsequently wash his feet This is the agreed upon hadith and this

version is that of Muslim In the wording of Sahih Al-Bukhari, the washing of the feet is not at the end

So after washing the private part, the person makes wudhu, complete wudhu, and then pours the water on his head, penetrates the hair then pours the water over his body, beginning with the right side of the body and then the left side of the body three times, then he is done This is the perfect way

of performing the ghusl

2 Sufficient ghusl: It is pouring water over the body with rinsing of the mouth and washing the nose

(snipping water in and then taking it out)

Taking a ghusl a bath from Janabah – after sexual intercourse lifts the major and minor state of

impurity even if the person does not intend the lifting of the minor According to the preponderating opinion, if the person does not intend to lift the minor one, then the bath is sufficient for both, even if

he does not intend it to be for the minor lifting of the ritual impurity

Desirable Times of Ghusl: there are other baths which are recommended, and some there is a difference of opinion whether they are praise worthy only or obligated from that is:

1 Ghusl on the day of Jumu’ah: Two opinions on this, one is that it is an obligation and second is that

it is an affirmed sunnah

2 After washing the dead: according to the hadith, “Whoever washes a dead, then let him take a bath.” This

is reported by Imam Ahmed and Abu Dawud with an authentic chain of narration

3 Ghusl for two Eids: it is reported from some of the companions, a man asked Ali radi Allahu anhu

about the ghusl, he mentioned to him the day of Jumu’ah, the day of Arafah, and the days of sacrifice

(Eidul Adha) and the day of fitr following Ramadan (breaking the fast – i.e Eidul Fitr) and the chain of

narration of this is authentic

4 Also from the praiseworthy type of ghusl is after regaining consciousness, if a person goes

unconscious and regains it then he takes a bath and this is in accordance to an agreed upon hadith

5 Also upon entering the state Ihram for Hajj and Umrah There is a hadith reported by At-Tirmidhi,

which is hasan sahih where it says the Prophet sallallahu alayhe wa sallam took bath upon entering the state

of Ihram

6 Upon entering Makkah: Ibn Umar radi Allahu anhu did not enter Makkah except that he took a

shower and he mentioned that the Messenger of Allah sallallahu alayhe wa sallam did so

Condition # 5 – Removal of filth: This covers the removal of filth from the body of the praying person or his garment, and the place where he performs the salah in

Removal of filth is of three types:

1 Rigorous removal: It requires rigorous way to remove and this is the one occurring upon the licking

of dogs of utensil because the Prophet sallallahu alayhe wa sallam said if a dogs licks the utensils of you, let

him wash it seven times and one of them with earth This is therefore referred to as severe Some people

have also said the same thing is applicable to the pig if it licks the utensils but the correct opinion is that it is not Why we call it severe? Because the removal is rigorous, intense, and hard

2 Medium: This covers the rest of filth where what is required is the removal of the effect of the filth

and whatever removes it is considered whether the removal takes place by steam, by wind, by rain, of

if it removed the first time or the second or the third or the fourth is irrelevant, the point is to remove

it

3 Light: Like the urine of the boy who did not eat regular food, it is sufficient is to sprinkle the water on

the urine of the boy – no need for rubbing However, with respect the girl, it is to be washed who did

not take the regular food yet

a Light spots of blood: It is pardonable

b Mazi: This is the prostatic fluid discharge due to sexual excitement It is enough to wash the

private parts and then make wudhu

If the filth is on the ground, then it is either of the two types:

1 It has a body mass, then its essence must be removed and then it should be drained with water

Ex.: Like one sees on the bed a kind of dung then this needs to be removed and the place should

be drained with water, so the water must be more than the essence of this filth or in case if one finds clotted blood on bed, this must be removed first, then drained with water, water must be more than the amount of this filth This is if it is of this type when it has body mass

2 If it is fluidity in nature that does not have a body mass, here if it is wet then it is dried by sponge

or something in order to minimize it, then you drained it with water and again the water must be more than the amount of this filth If it is more to being a dry, then in this case sufficient is to drain it and cover it with water

Why we say that the water must be more? Because in the hadith of the Beduin who urinated in

the Prophet’s masjid and the Prophet sallallahu alayhe wa sallam ordered for a bucket of water that

is much more than the amount of urine which he urinated in that place

If moist, not yet dry, if it is wet the person uses something to absorb with sponge or cloth in order

to minimize it If it is dry, then sufficient that you put water on it more than the amount of filth You don’t need to wipe it or absorb it or anything

What is the daleel that water must be more? The hadith of the Beduin who urinated in the masjid

The Beneficial Point on the removal of filth: there is no intention needed in the removal of filth, you don’t need to establish an intention in order to remove the filth because this is from abandonment, getting rid of

(Turuk) It gets purified even if you do not intend