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Volume 9 Issue 2 RABI’ THANI 1422 June 2001

Editorial

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he fourth cornerstone of Islam is fasting during the day in the entire lunar month of Ramadhan, BO you who believe! Observing As-Sawm (the fast) is prescribed for you as it was prescribed for those before you, that you may become AlC [2:183]. When the Muslim fasts, he Muttaqun (the pious).C teaches himself many virtues, such as controlling his appetite for food and legal sexual activities for a period of time. Fasting also benefits the body and promotes good health. Furthermore, when the Muslim fasts, he will be compelled to feel what his needy Muslim brothers and sisters feel in everyday situations and who sometimes spend several days without sufficient food or drink. The month of Ramadhan is the best month in the year. Allah has sent down the Quran during Ramadhan, BThe month of Ramadhan in which was revealed the Quran, a guidance for . . . continued on page 5

In this issue The Movement to Unify the Religions (2/2) ................................. 2 Salafi Concepts ......................... 6 At-Tazkiyah is the Goal of the Shari’ah

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Seeking Knowledge (2/2) .......... 9 Importance and Status in Islam The Prophet Said .................... 12 Phases of Creation (2/2) Al-Balaa’ .................................. 14 Trials in Life & Religion (2/4) The Muslim Creed

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The Movement to

Unify the Religions (2/2)

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he call to Wa‘hdat Al-Adyan is a call to unifying the religions of Islam, Christianity and Judaism. This call declares that all these three religions originate from the same source, God. Therefore, these religions can be unified and all be considered correct and valid religions to be followed. The High Council for Ifta in Saudi Arabia had issued a Fatwa declaring this call to be erroneous and an act of misguidance and deviance from the Straight Path. We will now continue with the Fatwa and the proofs to the falsehood of this Bid’ah.

tians are Kuffar, are Kuffar themselves, a well-established ruling in the religion, indeed. 6 – Confronted by the pillars of the Islamic Creed that we have mentioned above, we are obliged to rule that it is an evil act --that seeks to combine falsehood with the Truth-- to call to Wa’hdat AlAdyan and to bringing the various faiths together, so that they are combined into one unified faith. This act also seeks to destroy Islam and its firm foundations and will lead the Muslims to a general Riddah (reverting from the religion), BAnd they will never cease fighting until they turn you back from your C [2:217], B religion if they can.C BThey wish that you reject Faith, as they have rejected (Faith), and thus C that you all become equal (like one another).C [4:89].

5– Among the pillars of the Islamic Creed is that Muslims are required to believe that those who do not embrace the religion of Islam, whether Jews or Christians, are Kuffar, meaning disbelievers. Such people are called Kuffar, for they are the enemies of Allah whose abode will be the Fire. Allah said, what translated means, B Those who disbelieve from among the people of the Scripture (Jews and Christians) and among Al-Mushrikeen, were not going to leave (their disbelief) until there came to them C [98:1], and, BVerily, those who clear evidence.C disbelieve from among the people of the Scripture and Al-Mushrikeen will abide in the Fire of Hell. C [98:6]. Also, They are the worst of creatures.C Imam Muslim reported that the Prophet said, “By He in Whose hand is my soul! No one among this Ummah, whether a Jew or a Christian, hears about me and does not believe in what I was sent with, but will be among the people of the Fire.” Therefore, those who do not agree that the Jews and ChrisThe Muslim Creed

7 – The effects of this devious call to unify the religions also entails erasing the differences between Islam and Kufr, Truth and Falsehood, and Ma’roof (righteousness) and Munkar (evil). In addition, this evil call seeks to demolish the barriers of dislike between the Muslims and the Kuffar, thus eradicating Al-Walaa’ (loyalty to the Muslims) and Al-Baraa’ (disowning the Kuffar) and leads to ending the Jihad to raise high the Word of Allah. Allah said, what translated means, BFight against those who believe not in Allah, nor in the Last Day, nor forbid that which has been forbidden by Allah and . . . continued on page 5

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June 2001 Vol. 9 No. 6

The Daar Of Islamic Heritage

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The Muslim Creed

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June 2001 Vol. 9 No. 6

Continued from page 2 ... Unifying the Religions

truth, because they will be combining the truth --the Quran-- and falsehood --the altered Torah and Bible.

His Messenger and those who acknowledge not the religion of truth (Islam) among the people of the Scripture (Jews and Christians), until they pay the Jizyah (monetary fines) with willing submisC [9:29], and, sion, and feel themselves subdued.C BAnd fight against the Mushrikeen collectively, as they fight against you collectively. But know that Allah is with those who are Al-Muttaqun (the C [9:36]. pious).C

c – No Muslim is allowed to agree to build a complex that contains a Masjid, a synagogue and a church because this constitutes accepting a religion other than Islam. This act also constitutes a rejection of the fact that Islam overrules all other religions, thus allowing the people the freedom to choose any one from among the three religions. There is no doubt that believing in this deviance, accepting it or agreeing to it are all Kufr and sin that contradict the Quran, the Sunnah and the consensus of the Muslim Ummah. This act also condones the alterations that the Jews and Christians have introduced into the Torah and the Bible, treating these changes as if they were coming from Allah Who is praised from this deviance and falsehood.

8 – We also state that if the call to Wa’hdat Al-Adyan was issued by a Muslim, it will constitute a clear Riddah by him from the religion of Islam, as this call contradicts the established pillars of the Creed. This evil call also accepts Kufr in Allah, questions the truthfulness of the Quran and its overruling all previous Books, and voids the fact that Islam annuls all previous religions. Therefore, Wa’hdat AlAdyan is a rejected, evil and prohibited call according to the Shari’ah and according to the abundant Islamic legislation in the Quran, the Sunnah and Ijmaa’ (consensus of the scholars) about this subject.

Muslims ar equir ed to bearee rrequir equired lieve that whoever does not embrace the rreligion eligion of Islam, whether Jews or Chrisuffar tians, ar uffar,, meaning disaree KKuffar believers.

d – Muslims are not allowed to call the churches as “the houses of Allah” or to claim that its people worship Allah in a correct manner that is accepted by Him. Christianity is a religion that does not conform to Islam, BAnd whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the C [3:85]. Rather, the churches are houses in losers.C which Kufr is being conducted and practiced. Certainly, we seek refuge in Allah from Kufr and its people. Shaykh Al-Islam ibn Taymiyyah said that the synagogues and the churches, “Are not houses of Allah. Rather, the houses of Allah are only the Masajid. These synagogues and churches are houses where Kufr is being practiced, and the houses take the rulings of their residents, who are Kuffar in this case. Hence, they are houses of Kufr where the Kuffar conduct their worship.”

9 – Therefore, we rule the following: a – No Muslim who believes in Allah as his Lord, in Islam as his religion and in Mohammad as a Prophet and Messenger is ever allowed to call unto this sinful idea or to encourage or propagate it among Muslims, let alone accepting it, participating in its conferences and meetings or belonging to the organizations that call unto it. b – No Muslim is allowed to print the Torah or the Bible alone in a volume, so what about combining them with the Quran in one book?! Those who do this evil act will be then led astray from the The Muslim Creed

10 – It is a fact that calling non-Muslims in general, and the People of the Scriptures in particu4

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hammad) far away from some of that which Allah C [4:49]. has sent down to you.C

lar, unto Islam is required from all Muslims according to the clear Texts of the Quran and Sunnah. However, this obligation can only be carried out through arguing with non-Muslims in a way that is better. Also, Muslims are not allowed to give up any part of Islam so as to convince the disbelievers to embrace Islam. Allah said, BSay (O Mohammad), “O people of the Scripture: Come to a word that is just between us and you, that we worship none but Allah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allah.” Then, if they turn away, say, “Bear C [3:64]. witness that we are Muslims.”C

In deciding these rulings, the Council advises the Muslims in general and those who have knowledge in particular to fear Allah and to remember His Perfect Watch over them. The Muslims are also called unto protecting Islam and preserving the Islamic Creed from those who call unto sin and misguidance, and to protect Islam against both the Kufr and its people. The Council also warns the Muslims against all types of Kufr theologies, such as Wa’hdat Al-Adyan, and from falling into their evil traps. We seek refuge with Allah that any Muslim should be the cause for bringing this sin into Muslim land and propagating it. We ask Allah by His Most Beautiful Names and High Attributes to grant us refuge from all types of sins and to make us correctly guided among those who call unto the correct guidance. We also ask Him to make us all among the protectors of Islam with the light of the correct guidance and the true knowledge from Him, until we meet Him while He is pleased with us.

As for meeting with the disbelievers in the pretext of calling them unto Islam and conforming with what they desire and the goals that they seek, thus destroying the pillars of the religion and the True Faith, it is an evil act that Allah, His Messenger and the believers reject. Indeed, Allah is praised from what the disbelievers and the hypocrites attribute unto Him. He said, what translated means, B…but beware of them lest they turn you (O Mo-

Continued from page 7 ... Seeking Knowledge

I’htisab (awaiting the rewards with Allah alone), will have his previous sins forgiven. And whoever performs Qiyam (voluntary prayer at night) during Laylat Al-Qadr with Iman and I’htisab, will have his previous sins forgiven.” [Al-Bukhari & Muslim].

mankind and clear proofs for the guidance and C [2:185]. the criterion (between right and wrong).C Also, the month of Ramadhan contains a night, Laylat Al-Qadr, that is better than a thousand months, BVerily! We have sent it (this Quran) down in the night of Al-Qadr (Decree). And what will make you know what the night of Al-Qadr is? The night of Al-Qadr is better than a thousand C [97:1-3]. months.C

When one is fasting, he is obliged to protect his fast by abandoning backbiting, causing calumnies between people, lying, listening to music, and so forth. Furthermore, when fasting, it is the Sunnah to read the Quran as much as one can, and to remember Allah, give away charity, perform as many acts of worship as one can, especially during the last ten night of Ramadhan.

Those who fast Ramadhan will earn forgiveness for their sins, as long as one fasts with faith in Allah and anticipating the rewards from Him. The Messenger of Allah said, what translated means, “Whoever fasts Ramadhan with Iman (faith) and The Muslim Creed

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Salafi Concepts...

At-Tazkiyah

Is the Goal of the Shari’ah

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here are several ways and methods which will help the Muslim purify his heart from all impurities and evils that may hinder his journey on the path of Tazkiyah (purifying one’s self and soul). These ways and methods will also help the Muslim implement what Allah has commanded and ordained on him. When one analyzes the various aspects of Islam, such as the creed, acts of worship, business transactions and codes of conduct, he will discover that all these aspects seek to achieve Tazkiyah for the hearts. In addition, At-Tazkiyah connects the hearts with the Creator and reminds the slave with Allah, thus helping him achieve At-Taqwa, that is, fear from Allah. Therefore, when one performs any of these aspects of Islam with sincere intention and seeking to fulfill Allah’s rights, then he or she will achieve Tazkiyat AnNafs and will purify his or her soul, Allah willing. the slaves achieve Tazkiyat An-Nafs until they are ready to be Allah’s neighbors in Paradise.”

The Prophet said, “I was sent but to perfect the codes of good conduct.” [Al-Bukhari]. The Prophet’s Message certainly contains more than the codes of good conduct. Yet, the Messenger said that he was sent but to perfect the codes of good conduct, to indicate that this is the goal behind implementing the Islamic Shari’ah (Commandments and Law).

At-Taw’hid is indeed a Tazkiyah because it entails testifying and believing in Allah as the One Lord Who has no partners. This testimony is Tazkiyah itself because it is a virtue to accept the truth, while on the other hand, rejecting the truth is a sinful act. There is no truth mightier than Allah nor more present and clear to the minds of the creation. Disbelieving in Allah and rejecting Him are the biggest sin and filth. Allah said, BVerily, the Mushrikeen (polytheists, idolaters, disbelievers in the Oneness of AlC [9:28]. The Mushrikeen’s lah) are Najas (impure).C hearts are filthy because of their Shirk and their denying the Creator’s Attributes. This Ayah does not

All parts of the Islamic Shari’ah, including the creed and the codes of good conduct, seek to achieve Tazkiyat An-Nafs for Muslims. Furthermore, and as we have stated, Az-Zakah entails purity, cleansing the heart and avoiding all types of evil and misconduct. Imam Az-Zuhri said, “The Message comes from Allah, the Messenger only delivers it, and we are required to submit to it. All the Shari’ah will help The Muslim Creed

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describe the physical filth that exists on the Mushrikeen’s bodies, because they can easily wash it off. Rather, the Ayah describes the filth of Shirk and disbelief that these Mushrikeen have committed and which have engulfed their hearts and minds.

whoever voluntarily gives away charity will help him achieve At-Tazkiyah.” Allah has commanded the Muslims to pay the required Zakat, which is a means of achieving At-Tazkiyah, as the Zakat rids the heart from the ills of tightwad and being miserly. Also, AtTazkiyah elevates the Muslim and defends him against the destructive forces of the whims and desires, and indeed, this is how mankind’s conduct is bettered and improved. Imam Al-Baydhawy commented on C saying that the Ayah, BAnd sanctify them with it.C it indicates that the Sadaqah, “Will increase their good deeds and elevate them to the grades of the sincere believers.”

Ibn Kathir said, while commenting on the Ayah, BAnd woe to the Mushrikeen. Those who C [41:6-7], “Ali bin Abi Tal’hah give not the Zakat.C said that ibn ‘Abbas said that this Ayah, ‘Means those who do not testify that there is no deity worthy of worship except Allah.’ Also, ‘Ikrimah issued a similar statement.” Furthermore, the prayer is Tazkiyah, as Allah has said, what translated means, BVerily, the prayer prevents every C sinful and wicked act.C [29:45]. Hence, the prayer is one of the most effective means that will achieve Tazkiyat AnNafs for the believers. The Muslims pray several times every day and night, all the while remembering Allah and learning to adhere by the Quran and Sunnah. The prayer also guides and directs Muslims to acquire the true Taqwa, as the prayer achieves the Taqwa for the slave more than the other acts of worship. This is why when the Prophet would feel concerned about a matter, he used to revert to the prayer, as Imam Ahmad has narrated.

For all these reasons, we now realize that Zakat and charity are some of the means with which the heart avoids tightwad and being miserly. Therefore, Tazkiyat An-Nafs is the highest type of good conduct that mankind can and should achieve. When one’s heart is clean and pure, all the problems that he might face and the barriers that might hinder his path will be overcome and defeated, Allah willing.

When one analyzes the various aspects of Islam, such as the cr eed, acts of worship, business creed, transactions and codes of con con-duct, he will discover that all these aspects seek to achieve Tazkiyah for the hearts.

Allah has regulated the material aspects of life for the believers, such as requiring the Zakat that is paid by the rich to the needy and the poor. Also, Allah has encouraged giving away all types of charity in many Ayat in the Quran, and certainly, all the wealth and possessions that exist are Allah’s property in reality, and most certainly, all mankind are His slaves.

In addition, Hajj (pilgrimage to Makkah) is a Tazkiyah, as Allah has said, what translated means, BThen he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly durC [2:197]. ing the Hajj.C

Allah has also warned the Muslims against selfishness and miserly conduct, considering refraining from giving away the required charity as an act of destruction, as He said, BAnd spend in the Cause of Allah (i.e. Jihad of all kinds, etc.) and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allah), and do good. Truly,

Also, Zakat (obligatory charity) is Tazkiyah. Allah said, BTake Sadaqah (alms) from their wealth C in order to purify them and sanctify them with it.C [9:103]. Ibn Taymiyyah commented, “The heart of The Muslim Creed

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Allah loves Al-Muhsinun (the good-doers).C C [2:195]. Imam Al-Baydhawy commented that the destruction referred to in the Ayah, “Means overspending, squandering the wealth and refraining from joining and spending on the Jihad, for this will strengthen the enemy and will allow them to destroy the Muslims. What further testifies to this fact is that Abu Ayyub Al-Ansari has said, ‘When Allah gave victory to Islam and then its following increased, we went back to our families and estates to reside there, so that we will be able to effectively manage them. Then, this Ayah was revealed.’ Further, this last Ayah describes miserly and loving money as types of attitude that will lead to eternal destruction, and this is why Al-Bukhl (tightwad) is called destruction.”

and will forgive you. And Allah is Most Ready to C appreciate and to reward, Most Forbearing.C [64:17]. This is a small demonstration of the many Ayat in the Quran that discuss the subject of spending the wealth in Allah’s sake. As-Siyam (fasting) is also Tazkiyah. Allah said, what translated means, BObserving As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become C [2:183]. Therefore, the Al-Muttaqin (the pious).C true goal behind As-Siyam is achieving the Taqwa of Allah, and whoever achieves At-Taqwa will achieve all the other benefits of Siyam. Hence, Siyam achieves Taz-kiyat An-Nafs. As-Siyam is one of the most beloved and honored acts of worship to Allah, because it indicates a heart that is free of Riyaa’, that is, showing off, for no one except Allah can truly be sure that a certain person is fasting. This is why the rewards for AsSiyam are unlimited, as Allah has said in a Qudsi Hadith, which translated means, “All the deeds of the son of Adam are his except for As-Siyam, for it is for Me and I will reward for it.” [Al-Bukhari & Muslim].

Also, Allah said, what translated means, B O you who believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor inC [2:254], ter-cession.C BBelieve in Allah and His Messenger (Mohammad), and spend of that whereof He has made you trustees. And such of you as believe and spend C (in Allah’s Way), theirs will be a great reward.C [57:7] and, BAnd spend (in charity) of that with which We have provided you, before death comes to one of you and he says, “My Lord! If only You would give me respite for a little while (i.e. return to the worldly life), then I should give Sadaqah (i.e. Zakat) of my wealth, and be among the righteous (i.e. C [63:10]. perform Hajj).”C

The Muslim is rrequir equir ed to feel that equired what he enjoys of bounty is not because of his power or as a rreesult of his har hardd work. Rather Rather,, it is because of Allah’s gr eat Bounty great and perfect Kindness.

Hence, all the acts of worship and the laws of Islam, such as Taw’hid, the prayer, the fast, Hajj, Zakat, being kind to the parents, keeping the relations with relatives, being just, avoiding all types of evil conduct, etc., seek to perfect the Muslim’s slavery and his being subservient to Allah. For one to draw closer to Allah, he must enter through the doors of perfect slavery, humbleness, subservience and meekness for Allah, the Exalted and Ever-High. The Muslim is also required to feel that what he enjoys of bounty is not because of his power or as a result of his hard work. Rather, it is because of Allah’s great Bounty and perfect Kindness. Doing all this will achieve At-Tazkiyah, Allah willing.

All the money that exists is actually Allah’s, and He gives it to whom He wills, and He is the Most Kind, Most Generous. Yet, He promised those who spend their money in His sake with multiplying their wealth, along with granting them His forgiveness. He said, BIf you lend to Allah a goodly loan (i.e. spend in Allah’s Cause) He will double it for you, The Muslim Creed

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Seeking Knowledge

(2/2)

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e previously stressed the importance of seeking knowledge in the religion and stated that this is the best type of knowledge that Muslims are required to seek. We also stated that the majority of Muslims in the present time have abandoned seeking such beneficial knowledge, and that this has led to widespread ignorance in the various aspects of Islam. We will now, Allah willing, elaborate on the importance and the necessity of seeking religious knowledge.

pointed ibn Abza, a man from among our Mawali (as the freed slaves are called).” Umar said, “You have appointed a Mawla as their temporary governor?” He said, “O Leader of the believers! He is a reader of the Quran, has knowledge in the rules of inheritance, and also has good judgement.” Umar said, “It is a fact that your Prophet has said, ‘Allah elevates some people with this Book, while humiliating some others.’” Furthermore, ibn ‘Hajar said that the last Ayah above indicates that, “Allah elevates the knowledgeable believer above the ignorant believer, a virtue that entails the abundance of rewards and being elevated to higher grades (for those who have religious knowledge). Being elevated in this life entails acquiring a higher standing and a good reputation. Then in the Last Life, such people will be awarded a high rank and a better place in Paradise.”

The Status of Religious Knowledge By Allah’s Grace, the Muslim can acquire the highest grades both in this life and in the Life After by seeking and acquiring religious knowledge. The best type of knowledge is what enhances the faith in the heart and elevates the status of the slave with Allah in this life and on the Day of Resurrection. Indeed, Allah has reminded us in His Book of the importance and virtue of religious knowledge. For example, He said, what translated means, BAre those who know C [39:9], and, BAllah equal to those who know not?C will exalt in degree those of you who believe, and C [58:11]. those who have been granted knowledge.C Also, Imam Ahmad reported that Nafi’ ibn Abdul‘Harith met Umar ibn Al-Khattab in the area of ‘Asfan, after Umar had appointed him the governor of Makkah. Umar said to him, “Whom did you appoint as temporary governor for the people of the valley (meaning Makkah)?” He said, “I have apThe Muslim Creed

In addition, Allah said, what translated means, BAllah bears witness that none has the right to be worshipped but He, and the angels, and those C [3:18]. having knowledge (also give this witness).C Ibn Kathir said, “Allah mentioned His Own Testimony along with the testimony of the angels and the people of knowledge. This only indicates the high status of the scholars.” Allah also said, what translated means, B...and C say, “My Lord! Increase me in knowledge.”C [20:14]. Ibn ‘Hajar commented that this last Ayah is, “Clear in indicating the virtue of knowledge, because Allah has not asked His Prophet to ask for an increase 9

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in other than knowledge, the religious knowledge that is. Such knowledge explains matters of the religion for Muslims regarding the acts of worship, business transactions and knowing Allah and His rights that need to be satisfied, such as praising Him from all shortcomings, etc. All these aspects of knowledge are combined in the knowledge of Tafsir, Hadith and Fiqh.” Furthermore, Allah said in the Quran, what translated means, BIt is only those who C have knowledge among His slaves that fear Allah.C [35:28].

edge in what is allowed and what is prohibited in the religion. They thus recommend excellence in everything, including the treatment of animals, even when slaughtering them. This is why Allah has directed all animals to ask for forgiveness for the scholars in return for their excellent behavior.” [Mukhtasar Minhaj Al-Qasidin]. He has also belittled the acts that are not preceded by correct knowledge. Furthermore, the Prophet said, “The angels lower their wings for the seeker of knowledge, pleased by what he is doing.” [Ibn Majah]. Imam Al-Khattaby said that the scholars have three opinions regarding the meaning of the angels lowering their wings, “One of which is that they spread their wings. The second, it means that they will feel humbleness, which in turn indicates their pleasure with the seeker of knowledge. The third, they stop flying so that they attend the meetings for the purpose of studying the knowledge.” In addition, Abu Hurayrah narrated that the Messenger of Allah said, what translated means, “He who takes a path to seek knowledge, Allah will make easy for him a path to Paradise.” [Muslim].

Al-Bukhari and Muslim narrated that Mu’awiyah bin Abi Sufyan related that the Prophet said, “He whom Allah intends his good, He grants him knowledge in the religion.” Ibn ‘Hajar commented that this, “Indicates the virtue of the scholars above the rest of the people, and the virtue of knowledge in the religion above all other types of knowledge.”

The best type of knowledge is what enhances the faith in the hearts and elevates the status of the slave with Allah in this life and on the Day of Resur Resurrrection.

Also, Abu Umamah said that the Messenger of Allah was asked about two men, a scholar and a worshipper. The Messenger of Allah said, “The scholar’s rank is as high above the worshipper as my rank above the least one among you.” The Prophet then said, “Allah, His angels, the residents of the heavens and earth and even the ant in its den and the fish say Salat (asking Allah to grant forgiveness) for those who teach the Khayr (all that which is good and beneficial) to the people.” [At-Tirmithi]. Hence, the Prophet has made the grade of the scholar just below that of the prophets. Ibn Abbas said, “All animals, even the fish in the sea, will ask for forgiveness for those who teach knowledge to the people.” If one says, “And what significance does the scholar present to the fish so that they ask for forgiveness for him?” The answer is, “The benefit of knowledge reaches everyone and everything, including the fish, for the scholars have knowlThe Muslim Creed

As for the statements of the Salaf on this subject, they are in abundance. Ali bin Abi Talib, may Allah be pleased with him, once said to Kamil ibn Ziyad, “O Kamil! Knowledge is better than wealth, for Knowledge guards you while you guard your wealth. Also, knowledge is the ruler, while the wealth is ruled. Furthermore, the wealth decreases when it is spent, while knowledge increases when it is spent.” Also, Al-‘Hasan Al-Basri said, “If it was not for the scholars, mankind would have become just like animals!” Furthermore, Mu’ath bin Jabal, may Allah be pleased with him, said, “Seeking knowledge for the sake of Allah is a Khashyah (meaning directs one to fear Allah), and an act of worship; 10

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studying the knowledge is Tasbi’h (praising Allah); searching for it is Jihad; teaching it is a Sadaqah (charity) to those who do not have it; conveying it to those who deserve to learn it is Qurbah (a good deed); and knowledge is the companion and the friend when one is alone.”

Imam Ahmad ibn ‘Hanbal said, “It is necessary to seek as much knowledge in what teaches the necessary aspects of the religion.” He was asked, “Such as what?” He said, “The necessary aspects, such as the prayer and the fast.” Also, Imam Mohammad ibn Abdul-Wahhab said, “Know, may Allah bestow His Mercy upon you, that seeking religious knowledge is required, and that it cures the diseased hearts. The most important aspect of knowledge that the slave is required to obtain is that which when implemented, it will direct the slave to entering Paradise, and when ignored, it leads to entering the Fire, may Allah save us from it.”

In addition, Kaa’b said, “Allah has revealed to Moses, ‘O Moses! Learn the knowledge and teach it to the people, for I will fill the graves of those who learn the knowledge and teach it with light, so that they will not feel lonely in their graves.” [Mukhtasar Minhaj Al-Qasidin]. Also, ibn Al-Qayyim said, “The slave’s completeness is ensured by two powers: knowledge and love. The best knowledge is knowledge in Allah.” As for Imam Ibn Al-Jawzi, he said, “Whenever the slaves become active in their worship, it will be as if they were told, ‘Your worship does not benefit other people, while the benefit of the scholars reaches the people, for they are the inheritors of the prophets.”

Gaining knowledge in such aspects of the religion as the creed, the obligations, the prohibitions, and rulings regarding the various transactions, is an obligation, for what is a means to fulfill an obligation is also an obligation. This is not the case regarding what is not necessary or required from the Muslims. Yet, a part of the Muslim Ummah is required to gain knowledge in such matters and aspects, otherwise, everyone will gain a sin.

Imam Ahmad bin ‘Hanbal said, “L ear ning the rreligious eligious knowl“Lear earning edge and teaching it ar aree better than the voluntar voluntaryy Jihad and the other voluntar voluntaryy acts of worship.”

Furthermore, ibn Abbas said, “Prophet Sulaiman ibn Dawood Alayhim Assalam was given the choice to either knowledge or wealth, and he chose knowledge and was given wealth and the kingship with it!” Finally, a wise man once said, “All the gains of those who lack knowledge are insignificant, while no significant gain has missed those who have acquired the knowledge.”

We should state here that acquiring knowledge is better than voluntary prayer at night, voluntary fasting and voluntary charity. Imam Ahmad said, “Learning the religious knowledge and teaching it are better than the voluntary Jihad and the other voluntary acts of worship. Knowledge is the greatest act of worship and the most required obligation, for with knowledge, both the Muslims and Islam will live. As for the voluntary acts of worship, they benefit only those who practice them. The religious knowledge is the legacy that was left behind by the prophets. It is the light of the heart, and its people are Allah’s people and His party who deserve to be the nearest to Him. Indeed, those who have the most knowledge will have the highest grades with Allah.”

Seeking Knowledge is an Obligation Anas bin Malik narrated that the Messenger of Allah said, what translated means, “Seeking knowledge is obligatory for every Muslim.” [Ahmad]. The scholars have stated that the knowledge mentioned in this Hadith is knowledge of the Quran and Sunnah. The Muslim Creed

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Phases of The Prophet Said Creation of the Human Being (2/2) Benefits from the Hadith

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n the Authority of Abu Abdur-Rahman, Abdullah Ibn Mas’ud, who said: The Messenger of Allah, Salla Allahu Alayhi Wasallam, and he is the truthful, the believed, said to us:

The scholars listed many benefits from this Hadith. If one looks closely at these benefits, he will be certain of the good knowledge and correct comprehension that Allah has bestowed on those scholars in their correct understanding of the statements of the best of mankind, the Messenger of Allah, Salla Allahu Alayhi Wasallam.

“Verily, the creation of the one of you is brought together in his (or her) mother’s womb for forty days in the form of Nutfah (seed), then he is an ‘Alaqhah (a clot of blood) for an equal amount of time, then a Mudh-ghah (a morsel of flesh) for an equal amount of time, then an angel will be sent to him and will blow Ar-Ru’h (life) unto him, and will be commanded (to record) four matters: To record his (the fetus’s) Rizqh (all his gain of material possessions during his life), his life span, his works, and whether he will be happy or miserable (in this life and in the Hereafter). By Allah, other than Whom there is no god, verily, one of you may behave like the people of Paradise until there is but an arm’s length separating him from it, and that which has been written overtakes him, and so he behaves like the people of Hellfire and he thus enters it. And one of you may behave like the people of Hellfire until there is but an arm’s length separating him from it, and that which has been written overtakes him, and so he behaves like the people of Paradise and thus enters it.”

The Prophet has said, what translated means, “May Allah radiate with pleasure the face of whoever hears my speech, then memorizes and comprehends it, and then conveys it. There may be a carrier of Fiqh (knowledge of the religion) who is not a Faqih (one who has good Fiqh in the religion). And there may be a carrier of Fiqh who conveys it to whoever has a better Fiqh.” [AshShafi’i, and held authentic by Al-Albani in AlMishkah]. This is because some people may memorize many Texts of the Quran and Sunnah, yet they do not have good understanding of the meanings entailed in these Texts. Such people may use a particular Text to state or derive an unrelated rule. Or, they may read the Text, yet they do not understand which part of it has the proof to a certain rule. We ask Allah Almighty that He grants us and our scholars the gift of Fiqh and good comprehension in the religion. The Prophet said, “Whomever Allah wills that he acquires all that which is good (in this life and in the Last Life), He will grant him the Fiqh of the religion.” [Al-Bukhari & Muslim]. Following are some benefit from the Hadith we are explaining:

Related by Al-Bukhari & Muslim The Muslim Creed

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1-- This Hadith encourages the Muslims to ask Allah to grant them firmness in the religion. The Messenger of Allah used to ask Allah for the same for himself, as Anas has narrated that the Messenger of Allah used to say, “O You Who change the hearts (Allah)! Grant our hearts firmness in Your religion.” [Al-Hakim].

8-- One’s actions, whether good or evil, are only apparent signs and are not the final authority as to what one’s end will be like, whether good or evil, meaning Paradise or Hellfire. 9-- Some scholars said that creating mankind through these stages that the Hadith states is meant to ease out the hardships that women endure during pregnancy. Allah is Able to create the fetus in its final shape and ready to be delivered without going through these stages.

2-- This Hadith encourages the Muslims to seek refuge with Allah from the evil end. Our Salaf were always asking Allah to save them from the evil end. One of them once said, “Nothing brings tears to the eyes more than the previous book (that takes precedence just before one’s death).” Ibn Rajab has listed many sayings for our Salaf that demonstrate how great their fear was from the evil end. Muslims must never be proud of the good deeds that they perform, or on account of their apparent righteousness. They must always carry feelings of hope in Allah’s Mercy and fear from His punishment and from the evil end.

10-- Some scholars allowed abortion as long as life has not yet been blown unto the fetus. They said that the fetus in this case is not alive yet, just as the case when one ejaculates outside the womb. However, this opinion is weak, invalid and is refuted because the fetus will start taking a certain shape as soon as conception is successful. Also, the Prophet said, “When the Nutfah is forty two --or forty and some-- nights old, Allah sends down an angel who will give it its shape, its hearing, its seeing abilities, its skin, its flesh and its bones.” [Shar’h Muslim for An-Nawawi]. In addition, new scientific discoveries testify to this fact.

3-- Those who know and understand how they are created must always thank Allah for creating them in the best of shapes, and, as a consequence of this knowledge, obey His orders and avoid and abandon what He has prohibited.

Ibn Rajab said, “Some scholars of Fiqh have allowed the woman to have an abortion as long as life has not yet been blown unto the fetus. They equated this case with Al-‘Azl (when one ejaculates outside the womb or uses a condom, etc.). However, this opinion is weak. This is because as soon as conception is successful, the fetus will have already been created and started to take shape. When one uses Al-‘Azl, there will be no fetus altogether. Al-‘Azl only serves to prevent conception. And even Al-‘Azl cannot prevent conception if Allah wants it to be successful.” [Jami’ Al-‘Ulum Wa Al-‘Hikam].

4-- The ultimate happiness or misery that every man or woman will achieve is only known to Allah Almighty. 5-- One can swear to the truthfulness of what he is reporting, so as to make sure that the listener has more confidence and certainty in his report. 6-- One must always feel certain that his own sustenance will be provided for him, and thus feel satisfaction with the Rizqh that Allah has granted him. One must also avoid being greedy and not sell his honor and religion for material gains, as some people do in the present time.

11-- Some scholars of Fiqh have relied on this Hadith as evidence that if a fetus of four months or more is born dead, then the Janazah (funeral) prayer must be held for it. This is because after four months have passed, life will have been blown unto it. This opinion was supported by Imams Ahmad, Sa’id ibn Al-Musayyib, Ash-Shafi’i and Is‘haqh.

7-- Life and death are Allah’s Domain. Muslims who understand this fact will not fear anything or anyone for their lives, except Allah, the Almighty. Such Muslims will always be courageous. The Muslim Creed

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Al-Balaa’,

Trials in Life and Religion (2/4)

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n the previous article on Al-Balaa’, we mentioned several of its general aspects and explained its intended impact on the heart of the believer. We will now, Allah willing, expand on this subject and will also explain the reason behind the defeats and setbacks that the believers sometimes suffer. Imam ibn Qayyim Al-Jawziyyah has included these articles in a chapter in his famous and beneficial book, Ighathat Al-Lahfan min Masa-ed Ash-Shaytan, meaning, “Saving the Weary From the Traps of Satan.” He continued, “...

This wisdom also includes the fact that if the believers are always triumphant, victorious and dominant, then their ranks will be joined by those whose intention is not sincere regarding the religion and following the Messenger of Allah, and who only seek whoever has dominance and glory. On the other hand, if the believers are always defeated, no one will join their ranks. The divine wisdom has thus decided that the believers will have the upper hand sometimes and lose it at some other times. This is how the ranks of the believers will be only joined by those who seek Allah and His Messenger, not driven by their quest for this world and its material gains.

8 — There is a great wisdom behind the defeats and setbacks that the believers sometimes suffer by the hands of the disbelievers, and only Allah knows the full extent of this wisdom. This wisdom entails reminding the believers of their slavery, full dependency on and meekness to Allah. It also reminds them to pray to Allah to grant them victory over their enemies. If the believers are always victorious and dominant over their enemies, they will feel arrogance and pride. On the other hand, if they are always defeated and dominated by their enemies, the religion will never be established nor will the truth have a state. Hence, the Most Wise has decided that the believers will experience both victory and defeat, so that when they suffer defeat, they pray to Allah, go back to Him and show their obedience and meekness to Him. And when they gain victory, they establish His religion and its rituals, enjoin righteousness, forbid evil, perform Jihad against His enemies and give their loyalty to His loyalist friends. The Muslim Creed

Furthermore, this wisdom includes the fact that Allah loves that His slaves perfect their slavery to Him during both good and not so good times, during times of peace and during upheavals, and when they gain victory or suffer defeat. The slaves have to fulfill the terms of their slavery to Allah during all of these circumstances, each case having its own distinct and relevant type of slavery. In addition, the heart will not attain its righteousness without perfecting this slavery, just as the body is strengthened by experiencing heat, cold, hunger, thirst, exhaustion and fatigue, along with the opposite of all these conditions. All these hardships and trials are essential for mankind so that they attain their perfection and the righteousness required of them. The necessary righteousness will not be present when its requirements are not met. 14

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Also, whenever the believers are tested with towards Allah and His Messenger. Then, Allah indefeat by the hands of their enemies, their hearts will formed the believers that it is His wisdom that the be cleansed and purified. Allah said, while mentiondays are turned for people, that each will acquire his ing the wisdom behind His allowing the Kuffar to prescribed share of these changing situations, and defeat the Muslims during the battle of U’hud, BSo that mankind will acquire their full share of sustedo not become weak (against your enemy), nor be nance and life. Allah then informed them that He has sad, and you will be superior (in victory) if you are decided this wisdom so that He knows whom among indeed (true) believers. If a wound (and killing) has them are true believers. Allah has Perfect Knowledge touched you, be sure a similar wound (and killing) in everyone and everything before, during and after has touched the others. And so are the days (good they occur. Yet, He has decided to witness the and not so good), We give to men by turns, that believers bring this eternal knowledge into reality, so Allah may test those who believe, and that He may that they produce the evidence to their faith. He also take martyrs from among you. And Allah likes not stated that this way He chooses martyrs from among the Thalimun (polytheists and wrongdoers). And the believers. that Allah may test (or purify) the believers (from sins) and destroy the disbelievers. Do you think Martyrdom is an exalted grade with Allah that you will enter Paradise before Allah tests and an honorable rank that is only achieved by being those of you who fought (in His Cause) and (also) killed in the sake of Allah. If it was not for the fact that tests those who are AsAllah’s enemies are Sabirin (the patient sometimes successful in Allah has Perfect Knowledge in battle, the grade of marones, etc.)? You did indeed wish for death ever yone and ever ything befor e, tyrdom, which is one of everyone everything before, (Ash-Shahadah - marthe most beloved grades during and af ter they occur , yet He after occur, tyrdom) before you met to Allah and one of the it. Now you have seen has decided to witness the most beneficial to the it openly with your own slave, will not be believers bring this eter nal eternal eyes. Mohammad is no achieved. Then, Allah inmore than a Messenknowledge into rreality eality eality,, so that they formed the believers that ger, and indeed (many) He wants to purify their pr oduce the evidence to their faith. produce Messengers have passranks and rid them of ed away before him. If their sins when they rehe dies or is killed, will you then turn back on your pent and go back to Him and seek His forgiveness for heels (as disbelievers)? And he who turns back on their mistakes that caused their defeat. Allah also his heels, not the least harm will he do to Allah, wants to destroy the Kuffar because of their injusand Allah will give reward to those who are tice, mischief and aggression, especially when triumC [3:139-144]. grateful.C phant. Furthermore, Allah criticized the believers for thinking that they will qualify to enter Paradise Allah has thus mentioned several types of without having to perform Jihad or practice patience. wisdom behind allowing the Kuffar to defeat the If the believers were always victorious and domiMuslims. Afterwards, He reassured the Muslims, nant, then no one will fight them, and hence, they will strengthened their hearts and gave them the glad not be tested with the hardships with which they have tidings that they will ultimately be the dominant party to practice patience. because of their strong faith. Allah also assured them that although they have suffered a loss in the sake of These are but a few facts comprised in the His obedience and obeying His Messenger, their wisdom behind Allah allowing the believers to be enemies have also suffered because of their enmity triumphant sometimes and defeated sometimes.” The Muslim Creed

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Our Objectives 8

To project a clear image of the religion of Islam in accordance with the Quran and Sunnah as understood by as-Salaf as-Saleh (pious predecessors).

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To warn Muslims against all types of Shirk (Polytheism) and Bidah (innovation) related to religion, and against the sacrileges, the fabricated weak Hadith (Prophetic traditions) which mar the beauty of Islam.

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To oppose and refute the advent tenets and ideologies such as atheism, communism and sectarianism.

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To cooperate with Sunni Muslim organizations to achieve the above objectives.

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To propagate Islam amongst non-Muslims.

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The Muslim Creed

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