The Reality of Repentance

The Reality of Repentance – Ustadh Wasim Kempson

I missed the beginning of the talk by a few minutes but I managed to catch the main chunk of the talk so the notes will reflect that.

Say, "O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah . Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful." (Zumar: 53)

This is a command from Allah, especially towards those who sin and think life is over for them and they aren’t worthy of forgiveness. Why is this a command from Allah? Allah forgives all sins because He is Most Forgiving and Most Merciful. Everyone should contemplate on this.

The reality of repentance is that time when you as a servant recognise that you are in need of Allah and that with your body, soul and existence that you will turn back to Allah.  Unlike any act of worship, you need to know the reality of that worship. For example, salah, you pray it in a particular manner.

You look to the book of Allah, how Allah has commanded you to repent to him and turn to him and how the Prophet, salllalahu alayhi wa sallam has taught us how to repent.

The Shari’ah, you’ll find outlines what you should be doing and what you should stay away from - the commands and prohibition. These are things, if you don’t do, you will be taken to account, or something that is prohibited and you commit that act, likewise, this is a sin. It is important for you to recognise what sins are in the first place. Maybe you’re living your life and you don’t know these are sins and that you are displeasing Allah. You must know the hudood of Allah, the boundaries. They are placed there to protect you.

‘Whoever goes beyond the boundaries of Allah has done nothing but oppress their own selves’

When Allah created Adam, alayhis salaam and Hawaa he placed them in Al Jannah. Is it the Paradise that we will go to? Or is it another Jannah?

Nonetheless, Adam, alayhi salaam was in a Jannah and Allah prohibited him from a particular tree and its fruits but shaytaan came and deceived and swore by Allah and lied to Allah.

Ibn al Qayyim said: Adam, alayhi salaam was given so many blessings in this Jannah but told to stay away from one thing but this s the nature of mankind. When something is made not allowed for you, it becomes something you go towards it. Allah taught Adam a recognition of what he had done and how to turn back.

In Surah al A’raf Allah says,

They said, "Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers." (A’raf:23)

These are the words that Adam, alayhi salaam was taught by Allah. If a person does not repent to Allah, he will be amongst the losers in both worlds

Ibn Taymiyyah, on the topic of at tawbah, broadens the scope of repentance because many of us restrict it for the sins we have committed.

He said it’s of two types

      Obligatory – for those commands that you have not carried out or for those prohibitions that you have gone into. It is a must for you to ask Allah to forgive you

      Recommended – for those acts that were recommended that you didn’t do. This is a higher level of repentance. This is repentance for those acts that you will not be held accountable for!!! You will return to him for your shortcomings. SubhanAllah, look at this!

The person who does first type is from the pious. Who also does second are from special type of people are those closer to Allah.

The Reality of Repentance

The scholars have mentioned a number of pillars concerning repentance. Most scholars mention 3 main conditions. This will be discussed a little later on.

What does Allah tell us about the issue of repentance?

There are many verses where Allah commands us to turn to him. How do we do it properly?

Who spend [in the cause of Allah ] during ease and hardship and who restrain anger and who pardon the people - and Allah loves the doers of good; And those who, when they commit an immorality or wrong themselves [by transgression], remember Allah and seek forgiveness for their sins - and who can forgive sins except Allah ? - and [who] do not persist in what they have done while they know. Those - their reward is forgiveness from their Lord and gardens beneath which rivers flow [in Paradise], wherein they will abide eternally; and excellent is the reward of the [righteous] workers. (Al Imran: 134-136)

In these ayat, Allah speaks about those who do ‘Fahisha’ (open ill behaviour) and wrongdoing and then he speaks about the reward for those people. The beginning of verse, talks about the sin, after the sin has been committed upon the individual it is the dhikr of Allah. This remembrance is the regret. If they don’t remember Allah after that action, they have no regret. Tawbah begins with true regret and they seek forgiveness from Allah. Why? Other than Allah, who is gonna forgive you of your sins? Then they do not continue with what they did. If they had true regret, it’ll bring about something within them. That action will not happen again.

Some of the scholars mentioned that there were some reasons of revelation. The Quran was revealed concerning certain situations that occurred.  Qurtubi mentions a number of reasons why this verse was revealed. During the time of the Prophet, sallalahu alayhi wa sallam there were two people from two different tribes. And he made these two people like brothers. He, sallalahu alayhi wa sallam went out and went with the man from Thaqif and man from Ansar remained in Madinah. On one unforeseen occasion, the Ansari was exposed to wife of man from Thaqif and made a move on her. The woman reminded him that he broke a trust and disobeyed his Lord and didn’t even reach his need. The man left with regret. The Prophet, sallalahu alayhi wa sallam came back and this man was looking for him to explain it and the verses had already been revealed.

What is regret?

      1. Regret (An nadm). Regret is out of your fear or shame in front of Allah. This is what brings about your regret. True regret will bring about an immediate stop to what you are doing and it will also bring about a promise within yourself to not do it again.

A number of the ulama have spoke about the issue of nadm Some of them have been mentioned:

Imam al Ghazali:  It is the agony and the pain of the heart when it feels about the passing away of that what is beloved to him. What is this passing away? It is the pleasure of Allah that will enter you into Jannah and save you from the hellfire. That which has passed you because you have done something that nullifies that. The sign in your heart is despair and sadness.

The pain of regret is the best thing you can have for the expiation for that action that you have just committed. The sign of true repentance is the softness of the heart and shedding of tears

Ibn Taymiyyah said:

1 - Belief of the evil of what you have done.

2 - Hatred for act you’ve committed

3 - Pain in your heart.

Hadith: A believer, when he sees his sin, he sees himself standing in front of a mountain. (Bukhari) Do not look at the smallness of what you have done rather look at the one who you have disobeyed. There are major sins and minor sins but not to belittle the fact that you have disobeyed Allah.

How can I bring about true regret?

1.       Is to make ta’dheem, glorify the status of the commands of Allah and the prohibitions of Allah. When you see the commands and prohibition, you see them as great things! Allah says, 

That [is so]. And whoever honors the symbols of Allah - indeed, it is from the piety of hearts. (Hajj:32)

2.       To glorify and magnify Allah. That you know him by his Name and Attributes. You are not ignorant to the one who you are worshipping. The more you know about him, the most sincere you are and likely you are to return to Him. That He is Al Ghafoor and Ar Raheem and Shadeed ul Iqaab. (severe in punishment)

3.       That thing you have done, you don’t make it small. If it is a sin, they see it as a mountain. He fears that it will fall upon him. The Prophet, salllalahu alayhi wa sallam didn’t mention if the sin was major or minor.

4.       To know your enemy – Ash shaytan. He will try to beautify the haram and trick you into committing the haram and make out that it isn’t big! If you don’t have regret for small sins, how will you have it for major sins?

5.       Have awareness and a firm belief about the punishment or reward of the actions you are doing with the presence of your heart.

      2. To stop doing that sin. You stop in one of two ways: Either you do something that is unplanned and happen to fall by the wayside and suddenly you realise what you’ve done - This true regret will make you stop. All of the scholars are of the opinion for your repentance to be correct that you stopping that sin must be immediate! The other scenario is that they are in that sin continuously and then a time comes that they have regret and they don’t wanna do it anymore and they truly wanna repent, they must stop immediately

      3. True resolve – a firmness that you are not going to return to that. We have spoken about regret the most because this is where it all begins. If you don’t have correct regret then what comes after will not be complete. This third pillar is that you make a promise to yourself that you will not return to this. It may be in a day’s time that you do because of a weakness, does it nullify it? Does it mean it wasn’t a true repentance? No it doesn’t, a person may do a sin a number of times for example the hadith of the man who killed 99 people. Allah may forgive that person, if He wills. Allah loves those who frequently return to him. Allah loves those who purify themselves physically and spiritually. Part of At Tawbah is to purify yourself.

These are the three main pillars and some scholars have mentioned a further two more. May Allah make us of those who truly repent to Him.

The Three Fundamental Principles – Part Six

Bismillah

The Three Fundamental Principles - taught by Abu Abdisalam – Part Six

THE THIRD PRINCIPLE

This is the final and last principle, where you need to have knowledge of your Prophet, sallalahu alayhi wa sallam.

It is knowing your Prophet Muhammad, sallalahu alayhi wa sallam who is Muhammad son of Abdullah, son of Abdul-Muttalib son of Haashim son of Quraysh who are from the Arabs. The Arabs are from the progeny of Ismaa'eel the son of Ibrahim, may the peace and blessings be on him and our prophet. He (The Prophet lived 63 years, from them are forty before prophet hood and twenty three as a messenger and prophet. He was a prophet by "Iqraa". He wasn’t ordered to call other to the religion of Islam yet.

and a messenger by "al-Muddathir" (names of chapters in the Qur’an.) It was here, three years later that he was told to call people to Islam and here he became a Rasul (Messenger)
His city is Makah and he migrated to Madeenah. Allah sent him to warn against shirk and to call to tawheed (monotheism) and the proof is His saying 

 "O you (Muhammad  ) enveloped (in garments)! Arise and warn! And your Lord (Allah) magnify! And your garments purify! And keep away from arRujz (the idols)! And give not a thing in order to have more (or consider not your deeds of Allah's obedience as a favour to Allah). And be patient for the sake of your Lord (i.e. perform your duty to Allah)!)." (Surah al Mudatthir:1-7) 


And the meaning of (arise and warn) is to warn about shirk and call to tawheed (and your lord magnify) meaning, magnify him with tawheed (and your garments purify) meaning, purify your deeds from shirk (and keep away from ar-rujz) Ar-rujz are the idols and keeping away from them is leaving them, being free of them and of whoever is associated with them. He spent ten years calling to tawheed like in this way. After ten years he was ascended to the sky and the five daily prayers where ordained upon him and he prayed in Makah for three years. He was later ordered to migrate to Madeenah. Hijrah is migrating from the land of shirk to the land of Islam. Hijrah is compulsory on this Ummah (the Muslims as a whole) from the land of shirk to the land of Islam and it is continuously valid until the last hour comes ( the last day) and the proof:  

"Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): "In what (condition) were you?" They reply: "We were weak and oppressed on earth." They (angels) say: "Was not the earth of Allah spacious enough for you to emigrate therein?" Such men will find their abode in Hell - What an evil destination! Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way. For these there is hope that Allah will forgive them, and Allah is Ever Oft Pardoning, OftForgiving."(Al Imran: 97-99)

And His saying: 

 "O My slaves who believe! Certainly, spacious is My earth. Therefore worship Me (Alone)." (Ankabut:56) 

Al-Baghawee (may Allah have mercy on him) said: "The reason this statement was revealed is because of the Muslims in Makah that have not migrated. Allah has called them "believers"."  [According to Shaykh al-'Uthaymeen, this quote from Imaam al-Baghawee exists only and meaning and can be found in his Tafsir]. And the proof from the sunnah his saying (saws) "Hijrah shall not be cut off until tawbah is cut off and tawbah shall not be cut off until the sun rises from the west.  [Related by Ahmad (4/99) and Abu Daawood (3/7) and ad-Daarimee (2/239). It was declared authentic by Shaykh al Albani in Saheehul Jaami'us Sagheer (no. 7346)] When he settled in Madeenah he ordained the rest of the rules of Islam like obligatory charity (zakat), fasting, pilgrimage, jihad, the call to prayer, ordering good and forbidding evil, and other rules of Islam. He took ten years to establish this and after that he died. His religion is lasting and this is his religion. He didn't leave any good except he led the Ummah to it, and he left no evil except he warned it (the ummah) from. The good that he has led it to is Tawheed and all that Allah loves and is pleased with. The evil he has warned about is Shirk and all that Allah hates and is not pleased with. Allah sent him to all mankind and has made it compulsory to follow him for all of the Thaqalayn, (two worlds) Jinn and Mankind and the proof: 

 "Say: 'O mankind! Verily, I am sent to you all as the Messenger of Allah.'" (A’raf:158) 

And Allah has completed religion through him and the proof is His saying:

"This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion." (Ma’idah:3) 

And the proof about his death is the statement of Allah the Exalted: 

"Verily, you will die and verily, they (too) will die. Then, on the Day of Resurrection, you will be disputing before your Lord." (Az Zumar: 30-31)

 And when people die they are resurrected and the proof is His saying:

"From it we have created you and in it we are going to return you and from it you are going to come out another time." (Qaf: 22)

 And the statement of Allah the Exalted:

 "And Allah has brought you forth from the (dust of) earth. Afterwards He will return you into it (the earth), and bring you forth." (Nuh: 17-18) 

We should now take a step back and have a look at our beloved Prophet Muhammad, sallalahu alayhi wa sallam. We can understand that part of imaan is to love the Messenger of Allah

Narrated By 'Abdullah bin Hisham : We were with the Prophet and he was holding the hand of 'Umar bin Al-Khattab. 'Umar said to Him, "O Allah's Apostle! You are dearer to me than everything except my own self." The Prophet said, "No, by Him in Whose Hand my soul is, (you will not have complete faith) till I am dearer to you than your own self." Then 'Umar said to him, "However, now, by Allah, you are dearer to me than my own self." The Prophet said, "Now, O 'Umar, (now you are a believer)."  (Bukhari)

This is a reminder to all of US. To LOVE the Prophet, we would KNOW about his seerah and follow everything he said and did. How many of us know about him? How many of us have seen his mercy on his ummah?

Do we remember the time when he, sallalahu alayhi wa sallam was persecuted in Makah? By HIS OWN UNCLE.

Al Bukhari, on authority of Ibn Mas'ud narrated: Once the Prophet, sallalahu alayhi Wa sallam was offering prayers near Ka'bah. Abu Jahl was sitting with some of his companions. Some of them said to the others, 'Who among you will bring the guts of a camel and put it on the back of Muhammad, when he prostrates?' Uqbah got up and brought it and put it on his, sallalahu alayhi Wa sallam back. He did not get up from prostration until Fatima came and removed it. He raised his head and said thrice: 'Oh Allah! Destroy the infidels of Quraysh'
The Prophet invoked Allah to destroy those involved in this disgusting act and by Allah, Whose Hand my life is, I saw the dead bodies of those persons who were counted by Allah's Messenger, sallalahu alayhi Wa sallam, in Badr.
SubhanAllah, we see how our Messenger reacted this kind of persecution. What would we do if someone did this to us or our loved ones? Can you see his patience when he went through this hardship?

Do we remember when the Prophet travelled to Ta’if after the death of his wife, Khadijah and his uncle, Abu Talib? Do we remember that he went to give da’wah there and he had rocks thrown at him by the people of Ta’if? These people plainly told the Prophet, sallalahu alayhi wa sallam that they did not like his stay in their town. The Prophet Sallalahu alayhi wa sallam had expected a civil, even a cordial treatment and due courtesy in speech from them, as they were the heads of the clan. But one of them sneered:
"Hey, Allah has made you a Prophet!" The other exclaimed with derision:
"Could Allah not lay His hand on anyone else, beside you to make him His Prophet?"

He, sallalahu alayhi wa sallam was a rock of steadfastness and when he tried to speak to the common people but nobody listened to him so he decided to leave town and this is when they wouldn’t let him leave time normally but they started jeering at him, pelted him with stones, so much so that his whole body was covered in blood and his shoes were clogged to his feet. He made dua to Allah:

“O Allah! Unto You do I complain of my weakness, of my helplessness and of my lowliness before men.  O most Merciful of the merciful. O Lord of the weak and my Lord too. Into whose hands have you entrusted me?  Unto some far off stranger who receives me with hostility? Or unto a foe whom you have empowered against me? I care not, so long as You are not angry with me.  But Your favouring help, that were for me the broader way and the wider scope.  I take refuge in the light of Your countenance whereby all darknesses are illuminated and all things of this world and the next are rightly ordered, lest You make descend Your anger upon me or lest Your wrath beset me. Yet it is Yours to reproach until You are well pleased. There is no power and no might except through Thee.”

The Heavens were moved by the prayer, and Jibreel appeared before the Prophet, sallalahu alayhi wa sallam greeting him with salaam and said:
"Allah knows all that has passed between you and these people. He has deputed an angel in charge of the mountains to be at your command.". The angel of the mountain said he would cause the mountains to crush the people of Ta’if.

How did the Messenger of Allah reply?

The merciful and noble Prophet sallalahu alayhi wa sallam said:
"Even if these people do not accept Islam, I do hope from Allah that there will be persons from among their progeny who would worship Allah and serve His cause."

LOOK at the conduct of our Messenger! Look at his reaction and the mercy he, sallalahu alayhi wa sallam had on his ummah! How would we react?

Now, do we remember the time, during the battle of Uhud, when one of the mushrikoon struck the Prophet, sallalahu alayhi wa sallam with his spear that it went through the cheek of the Messenger and his incisors broke. How did the Messenger, sallalahu alayhi wa sallam respond?

‘How can a people who cut the face of their Prophet and broke his teeth – he who calls them to worship Allah – how can such people thrive or be successful?’

About that incident, Allah revealed the following ayah:

Not for you, [O Muhammad, but for Allah], is the decision whether He should [cut them down] or forgive them or punish them, for indeed, they are wrongdoers. (Imran: 128)

At Tabarani states that the Prophet, sallalahu alayhi wa sallam said: ‘Allah’s wrath is great on those who wounded the face of His Messenger.’ And then he said ‘O Allah, forgive my people for they have no knowledge’ (Muslim)

What do we learn from this? The Messenger of Allah reacted in such a way that even though there was no arrogance in what he said, Allah rebuked him – not to insult him, but so we learn a lesson from it. Only Allah can choose who He wants to punish and forgive. Also after that ayah was revealed, did you see the response of our Messenger? He still asked Allah to forgive these people. There is another lesson here for us and we only have to ponder on it to realise this.

And after resurrection they are going to be asked and are going to be responsible for their deeds. The proof is the statement of Allah the Exalted: 

"And to Allah belongs all that is in the heavens and all that is in the earth, that He may requite those who do evil with that which they have done (punish them in Hell), and reward those who do good, with what is best (Paradise)." (53:31) 

And he who disbelieves in resurrection has disbelieved (in general) and the proof is His saying:

"The disbelievers pretend that they will never be resurrected. Say"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 Allah." (64:7) 

And Allah has sent all messengers as givers of glad tidings and warners and the proof is His saying:

"Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers." (4:165) 

And the first of them was Nuh ('alayhis salaam) and the last of them was Muhammad and the proof that the first amongst them was Nuh ('alayhis salaam) "Verily, We have inspired you as We inspired Nuh (Noah) and the Prophets after him." (4:163) 

And Allah has sent a messenger to all nations from Nuh to Muhammad, ordering them to worship Allah alone and forbidding them from worshipping false deities and the proof is the statement of Allah the Exalted: 

"And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): 'Worship Allah (Alone), and avoid (or keep away from) Taaghoot (all false deities, etc. i.e. do not worship Taaghoot besides Allah).'" (16:36) 

And Allah has made it compulsory on All his slaves that they reject the Taaghoot and worship Allah.

Ibn ul-Qayyim may Allah have mercy on him said:  "A Taaghoot is what a slave exceeds his boundary with whether it be one worshipped or followed or obeyed and there are many Taaghoots." [A'alaamul Muwaqi'een (1/53)]  Their heads are five, Iblees may Allah's curse be on him, he who is worshipped awhile agreeing to it, he who calls people to worship him, he who claims that he knows something from the future, and he who rules by that which Allah has not revealed

And this is the meaning of Laa illaha illalah and in the Hadith: "The head of the matter is Islam, its pillar is Prayer and the top of its hump is Jihad in the way of Allah" [Related by at-Tirmidhi (7/281) and Ibn Maajah (2/1314). It was authenticated by Shaykh al-Albani in Sahih Sunan at-Tirmidhi (no. 2110)]. Allah knows best and may Allah send his blessings on Muhammad and his family and companions.

The author, Muhammad ibn Abdul Wahhab has now finished with a dua and with that we have the final principle.

May Allah forgive my shortcomings and anything beneficial you take from this all from Allah, the Most High and all mistakes are from myself.

The Three Fundamental Principles – Part Five

Bismillah

The Three Fundamental Principles - taught by Abu Abdisalam – Part Five

THE SECOND PRINCIPLE

The author starts the second principle with Knowledge of the Deen of Islam with the proofs.  It is to submit to Allaah with Tawheed, and so yield obediently to Him, and to free and disassociate oneself from shirk and its people.  And it is of three levels:  Islam – submission and obedience to Allaah, Imaan – true belief comprising belief of the heart, speech of the tongue and action of the limbs, and Ihsaan – perfection of worship.  Each level has its pillars.

Islam is used in two contexts. It has the general and specific meaning. The general Islam is what all the Prophets and Messengers came with and the specific Islam is that which was sent to the final messenger.

Islam is of three levels, as mentioned. It consists of Islam, Imaan and Ihsaan.

FIRST LEVEL

The author mentions the first level: The pillars of Islam are five:  The testification that none has the right to be worshipped except Allaah, and  that Muhammad is the Messenger of Al; to establish the Prayer; to pay the zakat; to fast Ramadan; and to make hajj to the sacred House of Allaah.

So the proof for the testification (shahaadah) is the Saying of Allaah

“Allaah bears a witness that none has the right to be worshipped but Him; and likewise the angels and the people of knowledge bear witness:  He who maintains justice, none has the right to be worshipped but Him, the All Might, the All Wise.” [Surah Aal “Imraan: 18].  Its meaning is that none has the right to be worshipped except Allaah:  “Laa Illallah” except Allaah, affirms worship for Allaah alone, and that there is to be no one given any share of His Dominion and Sovereignty.

It might be worth noting that when a person gives evidence from the Quran, the masses will accept them more. When a person gives dawah, he should bring all the evidences he can. This comes from His wisdom. The Book of Allah is guidance and the criterion between the right and wrong. Therefore we use evidence from the Quran and then support it with ahadith.

If we look at the start of the ayah mentioned – ‘Allah bears witness we just need to look at the weight of this statement. He, from the Heavens, our Lord, bears witness. SubhanAllah.

‘People of knowledge bear witness’, shows the position of these people in the sight of Allah. [Paraphrasing]  ‘The merit of the`alim (the learned) over the 'abid (the devout) is like the merit of the moon over the stars on a full-moon night.’ To seek knowledge is a BIG thing. Imam al Bukhari headed a whole chapter in his book regarding knowledge.

This shahaadah has conditions and these are the following:

1. Knowledge – This shows that one cannot say la illaha illalah, not knowing its meaning and expect to go to Paradise.
2. Certainty – One should have full yaqeen of the truth of this statement
3. Purity of Intentions
4. Truthfulness
5. Love
6. Acceptance
7. To submit and comply.

The meaning of la illaha illalah starts with a negation and then an affirmation.

The explanation which will make it clear is the Saying of Allaah:

“And (remember) when Ibrahim said to his father and his people: "Verily, I am innocent of what you worship, Except Him (I worship none but Allaah Alone) Who did create me, and verily, He will guide me." And he made it a Word lasting among his offspring, that they may turn back (to repent to Allaah or receive admonition). [Surah az Zukhruf: 26-28].

Here Ibrahim, alayhis salaam negated worship but to only Allah alone. This is why the author said that this explanation will make it clear. Allah made this statement remain in Ibrahim, alayhis salaams progeny. This is THE Kalimah at Tawheed. Another proof mentioned is

And His Saying

“Say: "O people of the Scripture (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allaah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allaah. Then, if they turn away, say: "Bear witness that we are Muslims." [Surah Aal ‘Imraan: 64].

The author then continues to explain the second part of the shahaadah, the testification of the Messenger.

The proof for the testification that Muhammad is the Messenger of Allaah is the Saying of Allaah:

“There has indeed come to you Allah’s Messenger, from amongst yourselves and known to you.  It grieves him that you should suffer.  He is eager and anxious for the guidance of those of you who are astray, and that they should repent and return to the truth, and he is full of compassion and mercy for the Believers” [Surah at Tawbah: 128].  The meaning of the testification that Muhammad is the Messenger of Allah is:  to obey him in whatever he commands; to believe and testify to the truth of everything he informs of; to avoid whatever he forbade and prohibit; and that you worship Allaah only with that which he prescribed.

The conditions of the second part of the statement are as follows:

1. Obeying him and what he came with
2. Belief and testify to the truth
3. Avoid all that he has prohibited
4. Worship Allah with what he has prescribed.

The author then mentions the next three pillars of Islam

The evidence for the Prayer (as salaam) and the zakat, and the explanation of Tawheed is the Saying of Allaah:

“And they were not commanded except that they should worship Allaah alone, making their worship and obedience purely for Him, upon the true Deen and free from shirk; and that they should establish the prayer and pay the zakat, and that is the straight and true Deen” [Surah al Bayyinah: 5]

The evidence for Fasting (siyaam) is the Saying of Allaah: 

“O you who believe Fasting is prescribed as an obligation for you as it was prescribed as an obligation for those who came before you, so that you may attain taqwaa, obedience to Allaah and avoidance of whatever He has forbidden.” [Surah al Baqarah: 183].

The evidence for hajj is the Saying of Allaah:

“And hajj to Allah’s sacred House is an obligation upon those able to perform it; and whoever refuses and rejects the obligation of hajj to Allah’s House, then Allaah has no need of him or of any of the creation” [Surah Aal ‘Imraan: 97].

Performing Hajj is a right that only belongs to Allah and this is shown by using the laam of belonging.

SECOND LEVEL

[The second level] Imaan, and it has seventy and odd branches, the highest of them is the saying that ‘none has the right to be worshipped except Allaah’ (laa illaha Illallah), the lowest of them is ‘removal of that which is harmful from the path and a sense of shame (al hayaa) is a branch of Imaan.’  Its pillars are six: to truly believe in Allaah; His angels; His Books; His Messengers; The Last Day; and that you truly believe in pre-decree (al Qadr) its good and its evil.  The proof for these six pillars is the Saying of Allaah:

“It is not righteousness that you turn your faces to the east or the west, but rather righteousness is the righteousness of those who truly believe in Allaah, and the Last Day, and the Angels and the Books and the Prophets.” [Surah al Baqarah: 177] The proof for pre-decree is the Saying of Allaah: 

“We have created all things in accordance with a pre-decreed measure.” [Surah al Qamar: 49]

Imaan is statement and actions from the heart, tongue and limbs. You can recap this from this entry. It has 6 pillars that were mentioned previously here and here but will be mentioned again.

The six pillars are:

1. Knowledge of Allah
2. Knowledge of the Angels
3. Knowledge of the Books
4. Knowledge of the Messengers
5. Knowledge of the Last Day
6. Knowledge of Qadr

The author brings in the evidence in his usual fashion, as we can see above. Abu Abdisalam used Ibn Uthaymeen’s explanation of these pillars.

1. Knowledge of Allah includes four things

> In the existence of Allah

> Hi Lordship

> His Names and Attributes

> Worship

You can find reference to this here 

2. Knowledge of Angels encompasses four matters

> Existence

> General belief in the Angels even if we don’t know their names and specific beliefs in the Angels that we do know

> We have belief from what we know from their attributes

> We have belief from what we know of their deeds and actions. For example, we know there are angels that make tasbih of Allah. Angels do not disobey Allah. We know that Jibreel’s job was to send risala to the Prophet, sallalahu alayhi wa sallam; Mikael is in charge of the rain fall; Israfeel blows the trumpet on the Day of Judgement.

What are the benefits of believing in Angels?

We are aware of Allah’s greatness and power.

3. Knowledge of the Books

> Descent of all books are truly from Allah

> Belief in the books of the names we know, specifically and those books whose names we don’t know, we have general belief. We know that the Quran was revealed to the Prophet, sallalahu alayhi wa sallam; Torah to Musa; Injeel to Esa; Zabur to Dawud.
> We should attest the authenticity of this book.

> We should act with those things that have not been abrogated. We should stay away from the prohibitions.

What are the benefits from the book?

We can acknowledge Allah’s concern for His creation that He sent down books to guide them to the truth. We should recognise the wisdom in His Shari’ah. He legislated for each nation that which suited that particular nation but the fundamental stayed the same, re, la illaha illalah. We should be grateful for Allah’s favour.

4. Knowledge of the Messengers

> We believe the message they came with is truly from Allah

> We believe in the names we know, specifically and the names we don’t know, generally

> We believe in what is authentically reported from their views

> We act upon the Shari’ah our Messenger sent to us.

5. Knowledge of the Last Day

> We believe that we will be resurrected

> We believe in the reckoning, judging and accounting

> We believe in the Hellfire and Paradise. When we believe in the Hellfire, it should allow us to obey Allah’s command easier.

6. Knowledge in the Qadr of Allah

> We believe that Allah knows and knew everything, both generally and the details, about the past, present and the future. His Knowledge encompasses all.

> We believe in the preserved tablet

> We believe that created things only came into existence by the Will of Allah

> We believe that all beings are created by Allah.

We know that Allah knows and believing in Qadr allows us to depend on Allah.

THE THIRD LEVEL

This third level is Ihsaan and it has one pillar which is "to worship Allaah as if you see Him and if you do not see him, then He sees you” And the proof is His saying:

"Truly, Allaah is with those who fear Him and those who are Muhsinoon (good-doers)." (An Nahl: 128)  And His saying:

"And put your trust in the All-Mighty, the Most Merciful, who sees you when you stand up and your movements among those who fall prostrate. Verily! He, only He, is the All-Hearer, the All-Knower." (Ash Shu’ara:217-220)  And His saying:

"Whatever you may be doing, and whatever portion you may be reciting from the Qur’an, - and whatever deed you, We are Witness thereof, when you are doing it." (Surah al Yunus: 61)

This is generally Ihsaan. If the Prophet, sallalahu alayhi wa sallam knocked on our doors, how would we be? We know that there One far greater than the Prophet, sallalahu alayhi wa sallam and that is Allah – He Sees us ALL THE TIME. If we could see Allah, can you imagine our prayers?!

With this the author ends the second principle with the hadith of Jibreel that can be found in this post.

May Allah forgive my shortcomings and anything beneficial you take from this all from Allah, the Most High and all mistakes are from myself.

The Three Fundamental Principles – Part Four

Bismillah

The Three Fundamental Principles - taught by Abu Abdisalam – Part Four

Ibn Kathir, rahimullah said:

 “The creator of these things is the One who deserves to be worshipped.”  All the types of worship which Allah commanded like Islam (submission and obedience to Allah), Imaan (true Belief comprising the belief of the heat, speech of the tongue and action of the limbs), and Ihsaan (perfection of worship), and from that is invocation/supplication (dua’a), reverential fear (khawf), hope and longing (rajaa), trust and reliance (tawakkul), fervent desire (raghbah), dread (rahbah), reverence and humility (khushoo’), awe (khashyah), turning repentantly (inaabah), appealing for aid and assistance (isti’aanah), seeking refuge (isti’aadhah), seeking deliverance and rescue (istighaathah), sacrificing (dhabh), vows (nadhr) and the rest of the types of worship commanded but proof for this is the Saying of Him, the Most High:

 “And the places of Prayer are for Allah alone, so do not invoke anyone along with Allah.” [Surah al Jinn: 18]

The author starts off by mentioning the proof for reverential fear (khawf). This should be directed to Allah alone. The evidence for reverential fear (khawf) is the Saying of Allah:

“So do not fear them, but fear Me and beware of disobeying Me, if you are truly Believers.” [Surah al ‘Imran: 175]

From this we can see that we are not allowed to direct this fear to anyone other than Allah. Why?
BECAUSE ALLAH HAS ORDERED THIS and if Allah has ordered something in the Qur’an, it is because He is pleased with it and loves it. This comes under the general definition of ibaadah that Ibn Taymiyyah defined: ‘Ibadah is a general term for everything that Allah loves and is pleased with and from the statements and actions both inwards and outwards’

In the second part of the surah Allah says ‘If you are truly Believers’. Allah has connected having fear of Allah with Imaan.

NOTE: Not every type of fear is shirk. Khawf is of three categories:

1. Khawf as Sirr – Hidden Fear
2. Khawf al Muharram – Prohibited fear
3. Khawf al Ja’iz – Natural fear

As for the first kind of fear, it is fear of Allah other than Allah in that which no one is capable of doing these things. No one has the capability of doing it. The second type of fear is the fear of creation such that it makes a person do something prohibited (haram) or leave out something that is compulsory (wajib). This generally is not major shirk (shirk al Akbar). On the Day of Judgement, friends will be enemies of one another so we should not fear any individual when it comes to the commands/prohibitions of Allah. The third kind of fear is permissible because it is instilled in us. For example: the fear of the fire. If you fear the fire, you will protect yourself from it.

After mentioning the evidence for fear, the author mentions hope and longing (rajaa)

The evidence for hope and longing (ar raja) is the Saying of Allah: 

“So whoever hopes to see His Lord and be rewarded by Him, then let him make his worship correct and make it purely and sincerely for Him; and let him not make any share of it for anyone other than Him” [Surah al Kahf: 110]

Ar Rajaa is hope and longing for something and it is also a worship of the heart (ibadatul qalbiyah). The reality of Rajaa is to desire or crave something in someone or something. For example, a person makes istighfar and hopes that Allah will forgive him. There are two types:

1. One hopes in someone for something that he is capable of doing. This is natural hope and it is not an act of worship therefore it is not shirk.
2. Hope in someone for something that none is capable of doing except for Allah. This is major shirk. For example, hope that you are cured of something by someone.

How do we know raja is a particular act of worship? We go back to our definition of ibaadah.
If we look at the ayah from surah al Kahf, this hope to meet one’s Lord is praiseworthy. The believers WILL ONLY see their Lord, just like you see the full moon. One tafsir of this ayah is about seeing Allah and the other says it is about Meeting Allah. To not see the Face of Allah is the biggest calamity for a disbeliever. Only Allah can let you see Him therefore it is something that Allah loves. This means that it is an act of worship so we cannot direct it to anyone other than Allah.

The author then continues to explain trust and reliance (tawakkul). The evidence for trust and reliance (at tawakkul) is the Saying of Allah:

 “And place your reliance and trust in Allah if you are true Believers” [Surah al Maa’idah: 23]

The ayah starts with a preposition – ‘It is ONLY ON ALLAH, have tawakkul’. Normally, you would say ‘Have tawakkul in Allah’. The scholars have said if a preposition begins in this type of sentence, it means something specific. It means to limit that it is only upon Allah, that you make tawakkul. You are emphasising this because it is an order and if Allah orders something, He loves it and is pleased with it. If this is the case, then we go back to the general definition of worship. If anyone relies on anyone other than Allah, is committing shirk. In this ayah, Allah links tawakkul to Imaan

and He said:

“And whoever places his reliance and trust in Allah then He will suffice him” [Surah at Talaq: 3].  

Tawakkul is also worship of the heart and it encompasses three things:

1. To act in accordance with the means of that thing. For example, if a person goes on a holiday, he should not leave his house door unlocked and JUST rely on Allah.
2. Leave the matter to Allah
3. Dont just rely on the means but rely on Allah. For example, if a person is unwell, they take medicine but also rely on Allah because they know that Allah is the curer, not the medicine.

The author then mentions the evidence for fervent desire (raghbah), dread (rahbah), reverence and humility (khushoo’)

The evidence for the fervent desire (ar raghbah), dread (ar rahbah) and reverence and humility (al khushoo’) is the Saying of Allah:

 “They used to hasten to acts of devotion and obedience to Allah, and they used to worship Allah upon love and desire, and upon fear, and were reverent and humble before Allah.” [Surah al Anbiya: 90]

Raghbah is a specific type of hope, like an extreme kind of hope and rahbah is an extreme kind of fear. The mushriks show these qualities in front of their idols, their ‘ilahs’. When a person recites surah al Fatiha in salah it instils the raghbah in him and he fears the punishment of Allah because he knows that Allah is the Owner of the Day of Judgement. A person in salah also has khushoo in his salah. In this ayah, Allah is talking about the Anbiya (Prophets), which must mean Allah likes it and is pleased with it therefore it must be an act of worship. Being humble is seen as something praiseworthy. The preposition ‘Lana’ shows that ‘they were BEFORE US having Khushoo’

The author mentions the evidence for awe (khashyah). The evidence for awe/dread (al khashyah) is the Saying of Allah:  “So do not have awe of them, but have awe of Me” [Surah al Maa’idah: 3]

The author mentions the evidence for turning repentantly (al inaabah) is the Saying of Allah:

  “So turn, O you people, repentantly and obediently to your Lord, and submit obediently to Him” [Surah az Zumar: 54] 

The reality of inaabah is a type of repentance. It is to return from other than Allah, to Allah. Inaabah is ordered in the ayah mentioned, which means he love this therefore it is an act of worship. If this is not done to ONLY Allah, it is shirk.

The author mentions the evidence for appealing for aid and assistance (isti’aanah)

The evidence for appealing for aid and assistance (al isti’aanah) is the Saying of Allah:

 “O Allah You alone we worship, and to You alone we appeal for aid” [Surah al Fatiha: 5] and in the hadith there occurs:  “If you seek help, then seek the help of Allah.” [Reported by at Tirmidhi and declared Sahih by Shaykh al Albani in al Mishkaat # 5302]

Isti’aanah is seeking Help in Allah. Allah is mentioning this as a way of praise and praise is something that Allah loves. This ayah is specific proof because Allah precedes the preposition therefore this seeking of help is ONLY specific to Allah.

The author mentions evidence for seeking refuge (isti’aadhah). The evidence for seeking refuge (al isti’aadhah) is the Saying of Allah:

 “Say:  I seek refuge with the Lord of dawn” [Surah al Falaq: 1] and “Say: 

I seek refuge with the Lord of mankind” [Surah an Naas: 1]

These ayat are proof that we only seek refuge from Allah. This is from the worship of the heart and it is not allowed for anyone other than Allah.

The author then mentions the evidence for seeking deliverance and rescue (istighaathah).

The evidence for seeking deliverance and rescue (al istighaathah) is the Saying of Allah:

 “When you sought aid and deliverance of your Lord and He responded to you” [Surah al Anfaal: 9]

Allah is reminding them that you should only seek deliverance in Allah and He has linked His response to it. It is a specific type of seeking help. It is only for Allah as it is something He is pleased with. Istighaathah is an outward action, not something specific to the heart. It is allowed for you to make istighaathah of people if they fulfil the four conditions

1. They are alive
2. They are present
3. They are capable
4. They are able to listen to you

If these conditions are not met, this is shirk.

The author then mentions evidence for sacrificing (dhabh). The evidence for sacrificing (adh dhabh) is the Saying of Allah:

 “Say:  Indeed my prayers, my sacrifice, my living and my dying are all purely and solely of Allah, Lord of all creation.  There is no share of any of that for other than him” [Surah al An ‘am: 162-163].  Also the Prophet said “Allah has cursed anyone who sacrifices for other than Allah.” [Reported by Muslim]

The angle of extraction here is ‘my sacrifice... purely of Allah’. Allah has connected prayer to sacrifice because we know that salah is for Allah alone so here it means that sacrifice is for Allah alone too. These are the RIGHT of Allah. Allah says ‘my living and my dying’. Previously we mentioned what the laam meant. In this case, the laam is of belonging as Allah is the owner of life and death. This is from the ruboobiyyah of Allah and sacrifice is from the uloohiyah of Allah. He has connected worship to His Lordship. The act that Allah is the Owner of your life, then you should direct your worship to Him.

The reality of slaughtering combines actions of the heart, for example you seek barakah in it.

The author then mentions the evidence for vows (nadhr). The evidence for vows (an nadhr) is the Saying of Allah:

 “They fulfil their vows and they fear a day whose evil is widespread” [Surah al Insan: 7].

How is this praiseworthy?

Allah is praising it and is pleased with. Vowing is to make something obligatory upon oneself. There are two types

1. The absolute vow
2. The conditional vow e.g. ‘Oh Allah if you forgive me, I will pay 10 rakaat’. This is makrooh.

With regards to the second vow, even though it is makrooh, if the person makes this vow then it still becomes obligatory on him to fulfil it.

If this vow is makrooh then how can it be ibaadah?

The point is that we are talking about when a person gives the absolute vow. Allah loves it; therefore it falls under the general term of ibaadah. Especially because Allah says ‘They fulfil their vows’.

With this we end the first of the three principles. May Allah forgive my shortcomings and anything beneficial you take from this is all from Allah, the Most High and all mistakes are from myself.

Barakallah Feekum