The Necessity of Teaching Our Children to Despise Terrorism & the Terrorists

The Necessity of Teaching Our Children to Despise

Terrorism & the Terrorists

  

All praise and thanks are due to Allāh, and may peace and prayers be upon the messenger of Allāh ( subhanwataala ). To proceed:

 

Allegiance & Enmity Concerning Opposition to Terrorism

 

The prophet ( salaala hu alaihee wa salaam ) said: Each of you is a shepherd and each is responsible for his flock. The leader is the shepherd and responsible for his flock. A man is a shepherd over his family and responsible for his flock. A woman is a shepherd at her husband’s home and  esponsible for her flock. A servant is a shepherd over the property of his landlord and responsible for his flock. And a man is a shepherd over the property of his father and responsible for his flock. So, each of you is a shepherd and responsible and will be questioned about his flock. A father is responsible for teaching his children about moral virtue – to love it and act by it. And he is responsible for warning them against immoral evil, for instructing them to hate it, and to distance them from it. So, for example, he teaches them to worship Allāh alone which is in harmony with the natural disposition Allāh created people upon. He teaches them to love worship and obedience (to Allāh), accustoming them to it. He instills within them displeasure for disbelief, immorality, and disobedience (to Allāh). He is also responsible for eaching them a middle-balance in Islam, its tolerance, its justice and moderation, and he must explain these points for them. Likewise, he is responsible for making clear to them the dangers of intolerance, extremism – and terrorism. He tells them what corruption is and who the corruptors are. One of the most important issues of belief parents (and anyone else in charge) are responsible for is to educate their children about allegiance and enmity, love and hate. The strongest type of faith is to like for the sake of Allāh, dislike for the sake of Allāh, show loyalty for the sake of Allāh, and to show enmity for the sake of  Allāh.2

 

So, it is necessary to let them know tolerance and moderation in this regard in which many people have fallen into either excessiveness or neglect. They should be taught to  like Islam, Muslims, and to support them even by supplicating for them. Similarly, they are taught to dislike disbelief (in Allāh) and whatever of disbelief non-Muslims believe in without supporting them in this regard. With this, it must be explained that displeasure with nonbelievers in no way means we may oppress or harm them or show hostility towards them. Rather, Allāh has ordered us to be just with them. He has, for example, allowed us to eat the food prepared by the People of the Book (Jewish & Christians), marry among them, and to invite them to the religion of Islam, yet with wisdom and gentle preaching and only argue in a dignified manner.

  

Hatred for Terrorism & the Terrorists

 One of the issues we are required to do is raise our children, cultivating within them abhorrence for terrorism and terrorists – exposing them, their plots, and their patterns. And we must isolate our children from them and distance children from following their way and objective.

 It should be clarified for them that these terrorists are a people astray, deviously perverting (Islam). Devils have influenced them, seduced and misled them. Satan uses such people to spread evil and corruption. Even those who show enmity towards Muslims like Zionists and others may be happy to see such bombings and destruction commit by terrorists in Muslim lands. It should be explained to our children that the bombings terrorists carry out while trying to use the Quran and Sunnah in support of it is nothing more than an attempt to deceive and betray people. Also, they are advised to be glad when terrorists, even one of them, are stopped (arrested, etc.) and put away. Children should be taught that by even one terrorist’s arrest or being stopped, this is a victory for Islam and Muslims; it is a relief and comfort to Muslims without the evil of such a destructive terrorist.

  

They are certainly days of happiness and joy when we hear of a terrorist’s plot being exposed or a terrorist’s crime prevented, or even if capital punishment is carried out upon a criminal terrorist. We must neither display nor feel sympathy for terrorists when they are defeated so that our children see no contradicting behavior nor give terrorists the benefit of doubt. And if they ever do see someone displaying any type of grief over the death of a terrorist  then it should be explained that such may be sadness in the sense remorse over their situation – how Satan deceived and destroyed them, and not in a sense of liking the terrorists. Terrorist acts are to be taken very seriously (when discussing them with children) and treated with firm resolve and strictness as should the terrorists themselves. This is so that those who don’t yet know the truth about them don’t begin to sympathize with them. These are not simply things we say only in our spare time and they are not lessons we could ever stress enough! But we have to make it genuinely clear to our kids the crimes terrorists commit seeking nothing more than devastation. They do so even in Mecca and Medina, even killing believers in Mecca… We make it clear to them that these people murder men, children, women, and the elderly while the victims are peacefully sleeping. They even do so while some (the Muslims among them) are praying and reading the Quran. We must clarify to our children that the terrorists, the misguided sect known as the Khawārij, are faithless traitors when they murder Non-Muslim foreigners, those whose service our nations have requested only for the well-being of our own countries and homelands.

And we let our children know that such terrorists have no objective but killing and

desolation in the name of “Jihād”. They’re deprived of all intellect and wisdom. Rather, they’re like mere devices that move only to explode and devastate with the consent of none but the enemies of the religion of monotheism.

 

 

Warning against the Path Leading to Terrorism

 

It’s the obligation of every Muslim and to protect himself and those under his care from any means that could lead to extremism, intolerance, and terrorism. Allāh (subhanwataala) says:  Oh believers, save yourselves and your families from a fire whose fuel is people and stones, over which are (appointed) angels, harsh and severe. They don’t disobey Allāh in what He commands them, but do (everything) they are instructed. [Sūrah al-Taḥrīm, verse 66:06]

 It makes no sense to warn ourselves and our children against terrorism and extremism and then expose them to the very means that lead to it. Rather, it’s our obligation to caution them against and separate them from any path leading to intolerance and terrorism. So, we warn them from excessiveness and intolerance, from associating with evil people, and from sitting with misguided people. And we encourage them to spend time with righteous people and stay away from uncertain places.

 

 

I ask Allāh to shelter us and our children from extremism and corruption and to make them righteous people encouraging others to righteousness. And Allāh knows best. May Allāh send peace and prayers upon our prophet, Muhammad

 

 

1 Recorded by al-Bukhārī (no. 893), Muslim (no. 1829), al-Tirmidhī (no. 1705), Abū Dāwūd (no.

2928, and others.

 

2 Recorded by al-Bazzār and al- Ṭabarānī from Ibn Abbās (), considering it a Marfū’ ḥadīth,

raised to the level of being a statement of the prophet ().

 Author: Abū ‘Umar al-‘Utaybī www.answering-extremism.com

The Dispraise of AL-Hawa (Lowly Desire)

       All Praise is due to Allaah. We praise Him, and seek His help and forgiveness. We seek refuge in Allaah, Most High, from the evils of our own selves and from our wicked deeds. Whomever Allaah guides cannot be misguided, and whomever He leads astray cannot be guided. I testify that there is no true God worthy of being worshipped except Allaah, alone, without partner or associate. I further testify that Muhammad is His slave and Messenger ( ).1 May Allaah’s salaah and salaam also be granted to the Prophet’s pure family and to all of his noble companions.

 

 

“All praise is due to Allaah Who made Al-Mahabbah (love) a way to attain the Mahboob (the beloved) and Who set obedience and submission to Him as evidence of true love of Him. By Al-Mahabbah He stimulated the souls so that they may prefer to seek and achieve all kinds of perfection. Exalted and far above any imperfection is He, Who by virtue of His Ability turns the hearts to Al-Mahabbah as He wills, to whom He wills, in detailed and specific measures…High is He above any imperfection, Who Favors the people in Al-Mahabbah of Him and those who love His Book and His Messenger (Muhammad) above all others, loving them perfectly and completely.

Please Click Below to Download This Book or to Read it. 

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The Role of Terrorism in the Ridicule of the Messenger

Ash Shaykh Sulaymaan Ar Ruhaylee

All praise is due to Allaah lord of the worlds, and may the complete and perfect Salaat and Salaam be upon he whom was sent as a mercy to the world, and upon all his family and companions…

Amma Ba’d.

May Allaah reward the Mashayikh with good for what they have said, they have spoken well and benefited us, and I support what they have stated in relation to supporting the Prophet (صلى الله عليه وسلم), and that it is obligatory upon all Muslims to do so in all circumstances.

In this circumstance however, the obligation is emphasized. The greatest way to support the Messenger (صلى الله عليه وسلم) is by following him; in correcting ones ‘Aqeedah; such that the ‘Aqeedah of an individual is the same as what the Messenger (صلى الله عليه وسلم) came with. That an individuals Manhaj is upon what the Prophet came with as well.

Furthermore, support of the Prophet is to be conducted in accordance to the guidelines of the Sunnah of the Prophet (صلى الله عليه وسلم). One should not transgress or cross over its boundary’s, and one should not transgress in affairs against people. As is in the issue of a universal boycott and making it an obligatory form of worship in which whoever contradicts it is considered to be a sinner. Indeed this is not supported by evidence, and this affair goes back to the issue of Masaalih and Mafaasid (weighing out the benefits and harms).

Determining the benefits and harms related to the general public is the duty of the rulers only, as the Mashaykh have already established. As for the individual, it is as Shaykh Ibraheem had mentioned, one is responsible for his own actions and should not be restricted. The issue of great importance is that one should not transgress upon others, label as sinners those who disagree or do not carry out the boycott, whether they are business men or others. Intimidation/terrorization must not be applied in this affair; that gangs gather around businesses or business men and threaten them; that if they do not boycott, they would circulate their names and so on from the likes of such behavior that has taken place. It is also a form of transgression to include names of people who have no relation to these products, such as Saudi and Kuwaiti companies, their owners as well as the employees that work there are harmed greatly because of this. This is contradictory to the Manhaj of the Prophet (صلى الله عليه وسلم) in being just and beneficent. Transgression is never permitted in any circumstance.

It is also not a means of supporting the Messenger to lie and circulate lies, as we have been disturbed by fabricated cellular phone messages, such that someone saw the Messenger (صلى الله عليه وسلم) smiling, and gave him glad tidings that he would see something pleasing after four days in relation to this affair, and threatening those who do not circulate the message with harm that will afflict them or something of the sort. Or circulating lies that they would carry out affairs without investigating [whether they are harmful or beneficial]; rather they are affairs that circulate evil amongst the Muslims.

I would also like to draw attention to a certain observation in this issue; we should contemplate over the portrayal of those cartoons that were circulated. They were portrayed with the theme of terrorism. So what was it that inspired these people to draw cartoons such as this? Keeping their nastiness and wickedness in mind, but by looking at the Muslims they said: The portrayal of the Messenger (صلى الله عليه وسلم) in these cartoons is what Muhammad (صلى الله عليه وسلم) used to call to…

They [some Muslims] carried out bombings in the lands of non-Muslims and said: ‘This is our religion!’

They violated treaties and said: ‘This is our religion!’

They killed non-Muslims and said: ‘This is our religion!’

Meaning this is the way of Muhammad (صلى الله عليه وسلم). They partake in a great portion of this ridicule [of the Messenger (صلى الله عليه وسلم)], they are one of its main causes. We must recognize this, and make others realize it. Those who propagate deviant ideas and claim that they are from Islaam are from the reasons that Islaam is insulted, and are from the reasons that the Messenger of Allaah (صلى الله عليه وسلم) is insulted.

From amongst our obligations in supporting/defending the Messenger (صلى الله عليه وسلم), is to propagate the correct Manhaj, which is a mercy to all of mankind and Jinn, and not just Muslims. We must spread this Manhaj and clarify what the Prophet said concerning abiding by treaties, clarify what the Prophet (صلى الله عليه وسلم) said concerning dealing with non-Muslims, clarify what the Prophet (صلى الله عليه وسلم) said in regards to safeguarding life, whether it is of the believers or those under protection, clarify that when the Muslims implemented what the Messenger came with, the Jews yearned to be under their rule.

This issue is very important, and it is upon students of knowledge to realize it, and everyone should carry out what he is able to in relation to this.

source http://www.madeenah.com/article.cfm?id=1150

50 Questions And Answers On Islamic Monotheism

By Abdul Malik Mujahid

 

Q1 Who is your Rubb? (the Lord,the Creator etc).

A. My Rubb is Allah Who has created me and all that exists. He nourishes me and all creatures by His Bounties.

Q.2. What is your religion?

A. My religion is Islam, which is submission and obedience to the Order oF Allah and His Messenger with love, hope and fear.

Q.3. How did you know Allah?

I know Him by His signs and creation like the day and night; the sun and the moon; the heaven and the earth, and all that is there in and between them.

Q.4. Where is Allah?

A. Allah is above the heavens raised over the Throne and separated from His creatures.

Q.5. Is Allah with us (in person)?

A. Allah is settled over His Mighty Throne, but He is with us by His Knowledge, hearing ,seeing and other attributes. As He said: “Fear not verily! I am with you both hearing and seeing (V,20. :46)

Q.6. Who are the friends of Allah?

A. Those people are the friends of Allah who are pious and righteous, fear Him much abstain from all kinds of sins and perform all kinds of goods, and holdfast to the Qur`an and Sunnah.

Q. 7. How do you worship Allah?

A. I worship Allah in a manner in which all my ibadah is dedicated to Him Alone. I do not ascribe anyone with Him in worship.

Q-8. Why did Allah send Messengers?

A. Allah has sent Messengers so that they call the people to worship Him Alone, not ascribing any partner with Him, and in order that mankind should have no plea against Allah.

Q-9 What is the meaning of Islam ?

A. Islam means i.e. submission to Allah with Tawhid .

Q-10 What are the pillars of Istam?

A.        1. Testimony of Faith (There is no true God except Allah and Muhammad is                   the Messenger of Allah )

2. To establish Salat (prayers).

3. To pay Zakat.

4. To observe Saum (fasting) in Ramadan.

5. Hajj (pilgrimage to the Sacred House) if one can afford the journey.

Q-11 What is Iman?

A. Iman (Faith) means to believe in the heart, to confess by the tongue and to act with the parts of the body.

Q-12 Can there be any variation in Iman?

A. By some words and deeds it may increase and by some words and deeds it may decrease.

Q-13 What do you mean by increase and decrease in Iman?

A- Iman (Faith) increases by obedience to Allah and good deeds while it decreases by sins and evil acts.

Q-14 What are the pillars of Iman (Faith)

A. The pillars of Iman are six i.e. to believe in:

1. Allah.

2. His Angels.

3. His Messengers.

4. His Books.

5. The Last Day.

6. Divine Preordainments good or bad.

Q-15 What is Belief in Allah?

A. The Belief in Allahi is that you should believe that Allah is the Sole Creator Sustainer Provider and the One in Whose Hand is the disposal of all affairs. Everything stands in need of Him, but He stands in need of none. He is the Only One Who is worthy of being worshipped. He has the Best Names and Perfect Attributes.

0-16 Who are the angels?

A. The angels are creatures of light. They are Allah’s obedient slaves, they do that which they are commanded and are incapable of disobedience.

Q-17 What do you mean by Belief in the Book and the Messengers?

A. It means that Allah sent the Messengers like Moses, Jesus,Abraham. Noah etc. and sent down the books like the Torah, Injeel, Zaboor (Psalms) etc. to call the people to worship Allah Alone, associating nothing with Him. He sealed (finalized) the Messengers with Prophet Muhammed  and abrogated all previous books with the Qur’an. Therefore the worship should be done according to the Qur’an and the Sunnah of the Prophet  .

Q-I8  What is meant by Belief in the Last Day?

A. The Belief in the Last Day means to believe that Allah has ordained a fixed term for everything, and a term for this world. He will assuredly raise the dead from their graves and will account for everyone their deeds in this world. On that Day of Resurrection, rewards and punishments will be assigned. Every one will be justly rewarded or punished.

Q-19 What is meant by Belief Preordainment (Qadar)?

A. The Belief in Preordainment (Qadar) means to believe that everything — good or bad — happens or takes place according to what Allah has ordained for it. He has created everything in due proportion.

Q-20 What is the cleaning of “There is no God but Allah”?

A. It means there is no true deity except Allah Alone, Negating all false gods and affirming that Allah is the only true God.

Q-21 What is the meaning of ^Muhammad is the Messenger of Allah”?

A. It means total submission to him in whatever he ordered, and avoiding what he forbade and believing in all those matters he informed us about.

Q-22 What are the conditions of the testimony of Faith?

A. There are seven conditions of the testimony of Faith:

       1- Knowledge whick negates ignorance.

       2- Certainty which negates doubt.

       3- Sincerity and purity of intent which negates Shirk.

       4- Truthfulness which negates  hypocrisy.

       5- Love and devotion which negates disdain of Allah`s religion.

       6- Submission which negates disobedince.

       7- Acceptance which negates rejection or denial.

Q-23 What is the greatest thing that Allah has enjoined?

A. The greatest thing Allah has enjoined is Tauhid (Monotheism).

Q-24 What is Tauhid (Islamic Monotheism)?

A. Tauhid means declaring Allah to be the only God who deserves to be worshipped in truth and confirming all attributes with which He has qualified Himself or that are attributed to Him by His Messenger  .

Q-25 What are the aspects of Tauhid?

A. There are three aspects of Tauhid:

       1- Tauhid-ar-Rububiyah.

       2- Tauhid-al-Uluhiyah.

       3-Tauhid-al-Asma was-Sifat.

Q- 26 What isTauhid-ar-Rububiyah?

A. It is declaring Allah to be One and Unique in His work, Iike creation, sustenance, bringing to life and causing death etc.

Q-27 What is Tauhid-al-Uluhiyah?

A. It is declaring Allah as the Only God to whom all acts worship must be dedicated such salat (prayers), Zakat, Sawm(fasting), supplications vowing etc.

Q-28 What isTauhid-al-Asma was-Sifat?

A. It is an affirmation of all the Divien Names and Attributes of Allah in a manner that

suits His Majesty, as mentioned in the Qur’an and the Sunnah.

Q-29 How would you describe Ibadah?

A. It is a comprehensive word comprising deeds and words that Allah loves and is pleased with whether manifested or hidden,

Q-30 What are the conditions of Ibadah?

A. There are two conditions of Ibadah:

1. Sincerity to Allah.

2. Submission to Allah’s Messenger  i.e. to act according to his Sunnah.

Q-31 Write some types of Ibadah.

A. Some types of Ibadah are the prayers, the obligatory charity,

fasting, the pilgrimage, fear of Allah, hope in His Mercy, Seeking His aid. and other acts of worship which Allah has commanded and enjoined.

Q-32 What is the greatest thing Allah has forbidden?

A. The greatest thing Allah has forbidden is Shirk (polytheism).

Q-33 What is polytheism?

A. It means to believe that there is one who shares Allah in His acts i.e. ascribing partners or setting up rivals to Allah in His rights.

Q-34 What are the types of polytheism?

A. There are three types of polytheism:

1. The greater polytheism (Shirk Akbar).

2. The lesser polytheism (Shirk Asghar).

3. The inconspicuous polytheism (Shirk Khafi).

Q-35 What is greater polytheism?

A. The greater polytheism is to devote any form of worship to other than Allah Allah will never forgive one who dies upon Shirk,nor accept his good deeds, and he would be cast out from the folds of Islam.

Q-36 What are the types of greater polytheism?

A. There are four types of greater polytheism:

1- The polytheism in invocation i.e. involving supplications to other than Allah.

2. The polytheism in intentions i.e. purpose and intentions not for the sake of Allah but directed towards other deities.

3, The polytheism in obedience i.e. rendering obedience to any authority against the Order of Allah.

4. The potytheism in love i.e showing love to others which is due to Allah Alone.

Q-37 What is lesser polytheism?

A. The lesser polytheism is Ar-Riya, that means the acts of worship done to gain praise or fame rather than to please Allah, this type of polytheism, however, does not cast the person committing it out of the fold of Islam.

Q-38 What is inconspicuous polytheism?

A. The inconspicuous polytheism implies being dissatisfied with the conditions ordained by Allah.

Q-39 What is the proof of the inconspicuous polytheism?

A.The proof of the above Shirk is the saying of the Prophet  “The inconspicuous polytheism is more hidden among this nation than the track of a black ant over a black stone on a dark night” (Musnad Ahmad)

Q-40 What are the types of Kufr (disbelief)?

A. There are two types of Kufr :

1. The majorKufr which cast its people out of Islam,

2. The lessor cr minor Kufr which does not cast the one who commits it out of Islam. It is Kufr of ungratefulness.

Q-41 What are the types of major Kufr?

A. There are five types of major Kufr :

1. The Kufr of denial.

2. The Kufr of arrogance associated with recognition of the truth.

3. The Kufr of doubt.

                    4-. The Kufr of disregard,

5. The Kufr of hypocrisy.

Q-42 What are the categories of hypocrisy ?

A. There are two categories of hypocrisy:

1. Hypocrisy in Belief.

2. Hypocrisy in deeds and actions.

Q-43 What is the hypocrisy in Belief?

A. Hypocrisy in Belief is of six types:

1. Denial of the Messenger  .

2. Denial of the thing with which the Messenger is sent.

3. Hating the Messenger 

4.Hating the thing with which the Messenger is sent.

5. Rejoicing at the disgrace of Islam.

6. Disliking the prevalence of Islam.

Q-44 What is the hypocrisy in deeds and actions?

A. The hypocrisy in deeds and actions is of five types:

1- When he speaks, he lies.

2- When he promises., he breaks it.

3. When he is entrusted, he betrays.

4. When he disputes, he acts immorally.

5. When he makes a pact, he makes acts treacherously.

Q-45 Are good deeds accepted (by Allah) with the polytheism?

A. Never! None of the deeds are accepted when mixed with polytheism.

Allah says: ” If they had joined in worship others with Allah all that they used to do would have been of no benefit to them” (V.6: 88)

“Verily! Allah forgives not setting up partners in worship with Him, but He forgives whom He pleases sins other than that” ‘(V.4:116)

Q-46 What are the nullifiers of Islam?

A. The nullifiers of Islam are ten:

1. Polytheism of worship.

2. He who does not believe that the polytheists are disbelievers, or doubts their infidelity or holds their belief to be valid.

3. He who sets up intermediaries between one’s self and Allah, supplicating them, trusting them and asking them to intercede on his behalf.

4. He who believes that the guidance of others is more perfect than the Prophet  .

5. He who hates anything that the Prophet  was sent with.

6. He who denies the religion of the Prophet  or ridicules its reward or punishment.

7. Sorcery.

8. Supporting the polytheists against the Muslims.

9. He who believes that some people are exempted from abiding by the Shari`ah as Khidr  was exempted by the laws of Musa.

10. Turning away from the religion of Allah by neither learning nor applying it.

Q- 47 What are the three fundamentals that every Muslim must learn?

A. The three fundamentals are:

I, Knowing Your Rubb (the Lord, the Creator, the Sustainer, and the One in Whose Hand is the disposal of all affairs).

2. Knowing your religion (Islam).

3. Knowing your Prophet Muhammad 

Q-48 What is Taghut?

A. Everything that is worshipped. or followed or obeyed other than Allah is Taghut.

Q-49 How many Taghut are there and who are their leaders?

A. They are many but their leaders are Five:

Q. 50-Who are the leaders of Taghut ?

A. They are:

1. Satan, may Allah curse him,

2. Anyone who is worshipped with his consent.

3. A person who calls the people to be worshipped instead of Allah.

4. A person who claims the knowledge of Ghaib (unseen, hidden, invisible, absent etc).

5.The ruler who rules by laws other than the law sent down by Allah.

 Source  http://www.al-sunnah.com/50q.htm  

The Khawaarij and Their Renewed Ideologies by Shiekh Muhsin Al Ubaykan

                                

From ’Alee Ibn Abee Taalib (radiyallaahu ’anhu) who said, ‘I heard the Prophet (sallallaahu’alayhi wa sallam) saying, ‘There shall come in the last days a people who are young in age and imbecilic in understanding. They will speak with the statement of the best of creation. They will shoot through Islaam just as an arrow shoots through hunted game. Their eemaan will not pass beyond their throats. So kill them wherever you encounter them. So there is a reward on the Day of Judgement for whosoever kills them.” Related by al-
Bukhaaree (no. 361), Muslim (no. 1066) and Aboo Daawood (no. 4767).

Stated Abul-’Aaliyah (d.90H) – rahimahullaah, “I read the Qur‘aan ten years after the death of your Prophet (sallallaahu ’alayhi wa sallam). So Allaah bestowed upon me two blessings, I do not know which of the two is better: that He guided me to Islaam, or that He did not make me a Harooree.” Saheeh: Related by ’Abdur-Razzaaq (10/153), Ibn Sa’d (7/114), al- Laalikaa‘ee in Sharh Usoolul-I’tiqaad (no. 230), Ibn Abee Zamneen in Usoolus-Sunnah (no.240), al-Harawee in Dhammul-Kalaam (qaaf89/baa) and it was mentioned by adh-Dhahabee in as-Siyar (4/212).

 

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The Khawarij and their Renewed Idelogies

Aspects of Increasing Iman

Aspects of Increasing Iman

By Shiekhul Islam Ibn Taymiah from Kitabul Imaan.

Increasing the Iman which Allah commands us to have, and which is a trait of His believing worshipers, can be achieved through different means. The first aspect in increasing Iman is through practicing ijmaal, total, observance and tafseel, detailed, observance of Allah’s commands, for it is the obligation of all mankind to believe in Allah and His Messenger, and of every community to commit itself to all that the Messenger (sallallahu `alayhe wa sallam) has ordered. It is well known that what was obligatory at first differs from what was required after the revelation of the whole Qur’an. Hence, unlike one who does not know about Islam, he who knows the Qur’an, the Sunnah, and their meanings is obliged to have a detailed Iman. That is, if a man, inwardly as well as outwardly, believed in Allah and the Messenger (pbuh) and died before he knew the laws of religion, he would die as a believer. His obligation and what he did are different from the Iman of the one who knew the Islaimic laws and who believed in them and worked to fulfill them. The Iman of such a person is more complete, in accordance with the obligatory and the actual deeds. Indeed, of what he performed in accordance with the obligation is of a more complete Iman and what he did is also considered more complete.

 

Allah says: “… This day I have perfected your religion for you …” (5:3). In this verse, the word “religion” refers to the legislation of commanded and forbidden actions, but does not mean that everybody is obliged to do what the whole community is ordered to do. It is recorded both in Sahih Muslim and Sahih al-Bukhari that the Prophet (pbuh) described women as diminished in intellect and religion. This diminution in intellect made the witness of two women equal in that of one man; the diminution in her religion is due to the fact that she does not pray and fast when she is menstruating. Indeed, this diminution is not a diminution of what she is commanded to do and so she will not be punished because of it. However, if someone is commanded to pray and fast and does so, his religion is complete compared to the one of diminished religion.

 

The second aspect [of increasing one's Iman] is the total and detailed acts of people. To illustrate this, let us compare the Iman of the following three men. The first absolutely believed in what the Messenger (pbuh) came with and asked for, but was neither concerned about what the Messenger (pbuh) commanded and prohibited nor sought the required knowledge of religion so as to act accordingly. The second sought and obtained this knowledge and acted on it. The third man acquired knowledge, became well acquainted with it, and believed in it but did not act accordingly. These three men shared the same obligation, but the one who looked for detailed knowledge and acted on it had a more complete Iman than the one who knew and believed but did not practice his knowledge. Likewise, he who believed in the message, confessed his sins, and feared punishment was a better believer than the one who did not seek to understand what he was asked to do, and did not fear punishment; on the contrary, he later was negligent and careless, although [overtly as well as covertly] he believed in Muhammad (pbuh) as the Messenger of Allah.

 

Accordingly, the more the heart knows, believes in, and practices [what Allah and His Messenger have ordered], the more a person’s Iman increases even if that person has a general adherence and general verbal confession.

 

Similarly, if someone knows Allah’s Names as well as their meanings and believes in them, his Iman is more perfect than that of someone who does not know but believes in them generally, or someone who knows only some of them. Hence, the more one knows Allah’s Names, Attributes, and Verses, the more perfect his Iman.

 

The third aspect is that knowledge and assent are differentiated among people. That is, some people have stronger, more enduring Iman and assent than others whose Iman is subject to doubt. Indeed, this is something experienced by each one of us. For example, people differ in the way they see the new moon, hear the same sound, smell the same smell, and taste the same food. So it is with the heart’s knowledge and assent. People differ widely in their belief in the meanings of Allah’s Names and His Words.

 

The fourth aspect is that the assent which requires the work of the heart is more complete than that which does not. So, knowledge which is accompanied by works is better than that which is not. Suppose that two men knew that Allah, the Messenger (pbuh), Paradise, and Hell are true. The knowledge of the first man obliged him to love and fear Allah, wish for Paradise, and avoid Hell. However, the knowledge of the second man did not lead him to do so. Thus, we can say that the knowledge of the first is more complete than that of the second. For the strength of the result signals the strength of the cause, and all these matters stem from knowledge. So knowledge of the “beloved” requires one to seek him; and knowledge of the “frightened” requires one to flee from him. However, absence of the required results signals the weakness of the cause or prerequisite. That is why the Prophet (pbuh) said: “One who is informed [indirectly] of something is not like the one who sees it for himself.” To illustrate this, when Allah told Moses that his community worshiped the calf, he did not throw the al-Alwah, Tablets; but when he himself saw them practicing that, he did. This is not because Moses doubted Allah’s words but because the man who is told something, although he does not report the news of the teller, does not perceive the situation in the same way he does if he sees it for himself. Since his mind is occupied with something else, other than what the informer said, he still believes him. Certainly seeing something will give one a clearer understanding of the situation and this assent is better than the other.

 

The fifth aspect is that works of the heart, such as love for Allah and His Messenger and fear and expectations from Allah, are part of Iman, as proven by the Qur’an, the Sunnah, and the consensus of the pious ancestors. And people differ widely in their performance of these works.

 

The sixth aspect is that overt works, as well as covert works, are part of Iman; and people also vary widely with respect to these works.

 

The seventh aspect is the importance of holding Allah in remembrance and not being inattentive, since the latter opposes perfection of knowledge and acceptance. ‘Umar Ibn Habib, one of the Companions, said: “If we thank and praise Allah, our Iman increases. However, if we neglect and forget Him, our Iman decreases.” And Mu’adh Ibn Jabal used to say to his companions: “Let us sit still for an hour so as to strengthen our belief.” Allah says: “… Nor obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires…” (18:28); and ”And remind for indeed, reminding profits the believers” (51:55); and ”The admonition will be received by those who fear [Allah]: But it will be avoided by those most unfortunate ones” (87:10-11). Hence, it is evident that the more a man remembers what he already knows, and practices his knowledge, he will come to understand something he has never known, such as Allah’s Names and Verses. This is supported by the following tradition: “Whoever practices what he knows, Allah will provide him with understanding of what he did not know.” This is a matter that every believer will realize by himself.

 

It was recorded in Sahih al-Bukhari that the Prophet (pbuh) said: “The one who holds Allah in remembrance as compared to one who does not, is like a living man as compared to one who has died.” Allah says: “And when they hear His Verses rehearsed, find their belief strengthened.” (8:2). That is, hearing of Allah’s Verses increases their knowledge with what they did not know, it encourages their practice of the new knowledge, and it reminds them of things they have forgotten. Allah says: “Soon will We show them Our Signs in the [furthest] regions [of the earth], and in their own souls, until it becomes manifest to them that this (the Qur’dn] is the Truth…” (41:53). That is, the Qur’an is the truth. Allah also says: “…Is it not enough that your Lord does witness all things?” (41:53). So in the Qur’an Allah is witness to what He reported. Consequently, believers believed in this and then He showed them His Signs in the furthest regions of the earth and in themselves, all of which confirms what the Qur’an says. Therefore, these Signs indicate that the Qur’an is the Truth.

 

Allah says: “Do they not look at the sky above them? How We have made it and adorned it, and there are no flaws in it? And the earth, We have spread it out, and set thereon mountains standing firm, and produced therein every kind of beautiful growth [in pairs] to be observed and commemorated by every devotee turning [to Allah]” (50:6-8). So the created signs should be observed and commemorated in order to prevent one from blindness and inattention. To illustrate, a man recites a Surah (e.g., al-Fatihah) many times; and each time he recites it, he gains new knowledge, which in turn increases his acceptance and Iman as if the Surah was revealed at that moment. Thus, he believes in these meanings and his knowledge and work increases. This is to be realized by everyone who reads the Qur’an attentively, in contrast with the one who reads it absentmindedly. Thus, whenever one does what he is commanded to do, he becomes aware of these commands and, as a result, he affirms his belief. Consequently, at that moment his affirmation in his heart establishes what he was unaware of even when he is truthful.

 

The eighth aspect is that man may deny or disbelieve things, for he does not know that the Messenger (pbuh) has spoken and ordered them. And if one knew that, he would neither deny nor disbelieve. For his heart strongly affirms that he [the Prophet] told and commanded only the truth. It may happen that when one hears a verse or a hadith or thinks about it or someone interprets its meaning for him or it becomes clear to him what is forbidden, then he will enter a state of new affirmation and new belief. This increases his Iman since before this stage he is not considered as an unbeliever but simply as ignorant. This happens in the case of many believers who ignorantly think that an affirmation or a deed is not required for Iman but when they know the truth, they believe. Many people, including those who are conscious about religious matters, may have, in their hearts, many detailed matters that may contradict what the Messenger brought forward. Yet, they do not know that they are contradictory matters and, when they become aware of this, they reverse their opinions. Thus, anyone who introduces an innovation or a saying [to the religion of Islam] or performs a wrong act, and he is a believer in the Messenger or is aware of what the Messenger said and believes in them and does not reverse his beliefs, he is considered ignorant but not an unbeliever. It follows then that every innovator with good intentions of following what the Messenger brought forward is of this category. Thus, he who has knowledge of what the Messenger brought forward and acts accordingly, is better than he who commits an error concerning this, and anyone who becomes aware of the truth after realizing his own error and acts on it, he will be in a more preferable position than before.

Al-`Uboodiyyah

[Madarij as-Saalikeen 1/100-101, 105], Slightly adapted by Dr Saleh as-Saleh 
From a footnote in “The Dispraise of Al-Hawaa (Desire) by Ibnul Qayyim Al-Jawziyyah” 
© 1998 Dar al-Bukhaar

`Uboodiyyah is a comprehensive term that asserts the meaning of the Aayah:

You Alone do we worship and You Alone do we seek for Help. (Qur’aan 1:5)

It comprises the slavery of the heart, tongue and limbs to Allaahta`aala. The slavery of the heart includes both the Qawl (saying of the heart) and `Amaal (actions of the heart). The Qawl of the heart is the belief (I`tiqaad) in what Allaah has informed about His Self, His Names and Attributes, His Actions, His Angels, and that which He revealed in His Book and sent upon the tongue of His Messenger Muhammad sallallahu `alayhi wa sallam.

The `Amaal of the heart include love for Allaah, reliance upon Him, turning to Him in repentance, fearing Him, having hope in Him, devoting the Deen sincerely to Him, having patience in what He orders and forbids, having patience with His decrees and being pleased with them, having allegiance for His pleasure, having humility for Him and humbling oneself in front of Him, and becoming tranquil with Him.

The Qawl (saying) of the tongue is to convey what Allah has revealed (in the Qur’aan and authentic Sunnah) regarding Himself, His Names and Attributes, His Actions, His Commands, His Prohibitions, and all that is related to this Deen), to call to it, defend it, to expose the false innovations which oppose it, and to establish its remembrance and to convey what it orders.

The `Amaal (actions) of the limbs include the Salaat (prayers), Jihaad, attending the Jumu`ah prayers and the rest of the Jamaa`aat(congregational prayers), assisting those who are unable, and acting with goodness and kindness to creation, and other such acts.

This comprehensive meaning of the `Uboodiyyah pertains to itsspecific type. The people who fall under this type of `Uboodiyyah are the believers who obey, love, and sincerely follow the Deen of Allaahta`aala.

The second type of `Uboodiyyah is the general one in which all creatures in the heavens and in the earth are subdued to Allaah’s sovereign Authority and Power; everything is subservient to His Will, and Authority; nothing occurs or ceases to occur except by His leave; His is the Kingdom and He disposes the affairs as He pleases. This type of `Uboodiyyah is known as the `Uboodiyyah of Qahr (Subduing) and Mulk (Sovereignty, Kingship, Possession, Mastership, etc.).

So, the part of the Aayah signifying “You do we worship” asserts the adherence to the four principles of `Uboodiyyah:

1. The sayings of the heart
2. The actions of the heart,
3. The sayings of the tongue, and
4. The actions of the limbs.

The other part, “You Alone do we seek for Help,” stresses the fact that the believer must ask Allaah alone to help him establish the`Uboodiyyah and succeed in executing all what it requires.

How Does a Learned Person Call to Allah?

Excerpted from the translator’s footnotes to “An Explanation of Riyadh al-Saliheen” 
by Shaykh Muhammad ibn Salih al-Uthaymeen 
Translated from al-Fawa’id by Sajad ibn `Abdur Rahman, © 1998 Sajad Rana

An advice on how to call to Allah the people immersed in the Dunya Ibn ul Qayyim al Jawziyyah

The learned individual does not command the people to abandon the Dunya, for they are incapable of abandoning it. Rather he instructs them to abandon wrongdoing with their [continue] residence in the Dunya. For the abandonment of the Dunya is supererogatory, but the abandonment of wrongdoing is obligatory. Accordingly, how can an [individual] be commanded to a supererogatory action, when he has [neglected] to establish an obligatory one?!

If the abandonment of wrongdoing becomes difficult for them to [endure], endeavour to make them love Allah by [means] of mentioning His Signs, His Blessings, His Munificence, His Perfect Attributes, and Exalted Descriptions. For indeed the heart is naturally inclined towards His love.

If it is attached towards His love, the abandonment of wrongdoing and independence from it, in addition to the persistence upon it shall become easy [to obtain]. Verily, Yahya ibn Mu`adh mentioned,

Questing for an intelligent [person] for [the affairs of] the Dunya,

Is superior to the abandonment of an ignorant [person] for it.

A judicious man invites people towards Allah, thus the [act] of responding becomes easy for them. An ascetic invites them towards Allah by the abandonment of the Dunya, thus the [act] of responding becomes difficult for them.

Ten Useless Matters

Al Imaam Ibn ul Qayim in AL Fawid 

There are ten useless matters:

 

1. Knowledge that is not acted on
2. The deed that has neither sincerity nor is based on following the righteous examples of others
3. Money that is hoarded, as the owner neither enjoys it during this life nor obtains any reward for it in the Hereafter
4. The heart that is empty of love and longing for Allah, and of seeking closeness to Him
5. A body that does not obey and serve Allah
6. Loving Allah without following His orders or seeking His pleasure
7. Time that is not spent in expiating sins or seizing opportunities to do good
8. A mind that thinks about useless matters
9. Serving those who do not bring you close to Allah, nor benefit you in your life
10. Hoping and fearing whoever is under the authority of Allah and in His hand; while he cannot bring any benefit or harm to himself, nor death, nor life; nor can he resurrect himself.

However the greater of these matters are wasting the heart and wasting time. Wasting the heart is done by preferring this worldly life over the Hereafter, and wasting time is done by having incessant hope. Destruction occurs by following one’s desires and having incessant hope, while all goodness is found in following the right path and preparing oneself to meet Allah.

How strange it is that when a servant of Allah has a [worldly] problem, he seeks help of Allah, but he never asks Allah to cure his heart before it dies of ignorance, neglect, fulfilling one’s desires and being involved in innovations. Indeed, when the heart dies, he will never feel the significance or impact of his sins.
 

Knowing Allah-A call to Ponder & Contemplate

 

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KNOWING ALLAH THE PROOF FOR ALLAH’S EXISTENCE