Three questions in the grave

Can you please tell me what are the trials of the grave that we ask allah (saw) to save us from.

Praise be to Allaah.   

Firstly: 

When the son of Adam dies and his soul departs and he is placed in his grave, then he is in the first stage of the Hereafter, because the grave is the first of the stages of the Hereafter. 

It was narrated that Haani’ the freed slave of ‘Uthmaan ibn ‘Affaan said: when ‘Uthman ibn ‘Affaan stood by a grave he would weep until his beard became wet. It was said to him, “You remember Paradise and Hell and you do not weep, but you weep because of this?” He said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The grave is the first of the stages of the Hereafter; whoever is saved from it, whatever comes afterwards will be easier  for him, but if he is not saved from it, what comes afterwards will be worse for him.’” And the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I have never seen any scene but the grave is more frightening than it.” (Narrated by al-Tirmidhi, 2308; Ibn Maajah, 4567; classed as hasan by al-Albaani in Saheeh al-Jaami’, 1684). 

Secondly: 

The two angels who are charged with questioning come to him and ask him what he used to believe in in this world, who was his Lord, what was his religion and who was his Prophet. If he gives a good answer, that is good, but if he does not answer them they inflict a severe and painful beating on him. 

If he was one of the righteous, angels with white faces come to him, but if he was one of the evildoers, angels with dark faces come to him. This is the fitnah or tribulation that he suffers. 

It was narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) used to say, ‘Allaahumma inni a’oodhu bika min al-kasali wa’l-haram wa’l-maghram wa’l-ma’tham. Allaahumma inni a’oodhu bika min ‘adhaab al-naar wa fitnat il-naar, wa fitnat il-qabri, wa ‘adhaab il-qabri, wa sharri fitnat il-ghina wa sharri fitnat il-faqair wa min sharri fitnat il-maseeh il-Dajjaal. Allaahumma ighsil khataayaaya bi ma’ al-thalji wa’l-baradi wa naqqi qalbi min al-khataaya kama yunaqqa al-thawb al-abyad min al-danas, wa baa’id bayni wa bayna khataayaaya kama baa’adta bayna al-mashriqi wa’l-maghrib (O Allah! I seek refuge with You from laziness and old age, and from debts and sins; from the torment of the Fire and from the tribulation of the Fire, and from the tribulation of the grave and the torment of the grave, and from the evil of the tribulation of wealth, and from the evil of the tribulation of poverty, and from the evil of the tribulation of the Dajjaal (Antichrist). O Allah! Wash away my sins with the water of snow and hail, and cleanse my heart from sin as a white garment is cleansed from filth, and put a great distance between me and my sins, as great as the distance You have made between the East and the West).” 

(Narrated by al-Bukhaari, 6014). 

Ibn Hajar said: 

The phrase “from the tribulation of the grave” means the questioning of the two angels.

Fath al-Baari, 11/177. 

And al-Mubaarakfoori said: 

“The tribulation of the grave” means confusion when answering the two angels. 

Tuhfat al-Ahwadhi, 9/328 

Thirdly: 

With regard to the questions that the angels will ask in the grave, this is explained clearly in the following hadeeth: 

It was narrated that al-Bara’ (may Allaah be pleased with him) said: We went out with the Messenger of Allaah (peace and blessings of Allaah be upon him) for the funeral of a man from among the Ansaar. We came to the grave and when (the deceased) was placed in the lahd, the Messenger of Allaah (peace and blessings of Allaah be upon him) sat down and we sat around him, as if there were birds on our heads (i.e., quiet and still). In his hand he had a stick with which he was scratching the ground. Then he raised his head and said, “Seek refuge with Allaah from the torment of the grave”, two or three times. Then he said, “When the believing slave is about to depart this world and enter the Hereafter, there come down to him from heaven angels with white faces like the sun, and they sit around him as far as the eye can see. They bring with them shrouds from Paradise and perfumes from Paradise. Then the Angel of Death comes and sits by his head, and he says, ‘O good soul, come forth to forgiveness from Allaah and His pleasure.’ Then it comes out easily like a drop of water from the the mouth of a waterskin. When he seizes it, they do not leave it in his hand for an instant before they take it and put it in that shroud with that perfume, and there comes from it a fragrance like the finest musk on the face of the earth. Then they ascend and they do not pass by any group of angels but they say, ‘Who is this good soul?’ and they say, ‘It is So and so the son of So and so, calling him by the best names by which he was known in this world, until they reach the lowest heaven. They ask for it to be opened to them and it is opened, and (the soul) is welcomed and accompanied to the next heaven by those who are closest to Allaah, until they reach the seventh heaven. Then Allaah says: ‘Record the book of My slave in ‘Illiyoon in the seventh heaven, and return him to the earth, for from it I created them, to it I will return them and from it I will bring them forth once again.’ So his soul is returned to his body and there come to him two angels who make him sit up and they say to him, ‘Who is your Lord?’ He says, ‘Allaah.’ They say, ‘What is your religion?’ He says, ‘My religion is Islam.’ They say, ‘Who is this man who was sent among you?’ He says, ‘He is the Messenger of Allaah (peace and blessings of Allaah be upon him).’ They say, ‘What did you do?’ He says, ‘I read the Book of Allaah and I believed in it.’ Then a voice calls out from heaven, ‘My slave has spoken the truth, so prepare for him a bed from Paradise and clothe him from Paradise, and open for him a gate to Paradise.’ Then there comes to him some of its fragrance, and his grave is made wide, as far as he can see. Then there comes to him a man with a handsome face and handsome clothes, and a good fragrance, who says, ‘Receive the glad tidings that will bring you joy this day.’ He says, ‘Who are you? Your face is a face which brings glad tidings.’ He says, ‘I am your righteous deeds.’ He says, ‘O Lord, hasten the Hour so that I may return to my family and my wealth.’ But when the disbelieving slave is about to depart this world and enter the Hereafter, there come down to him from heaven angels with black faces, bringing sackcloth, and they sit around him as far as the eye can see. Then the Angel of Death comes and sits by his head, and he says, ‘O evil soul, come forth to the wrath of Allaah and His anger.’ Then his soul disperses inside his body, then comes out cutting the veins and nerves, like a skewer passing through wet wool. When he seizes it, they do not leave it in his hand for an instant before they take it and put it in that sackcloth, and there comes from it a stench like the foulest stench of a dead body on the face of the earth. Then they ascend and they do not pass by any group of angels but they say, ‘Who is this evil soul?’ and they say, ‘It is So and so the son of So and so, calling him by the worst names by which he was known in this world, until they reach the lowest heaven. They ask for it to be opened to them and it is not opened.” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) recited (interpretation of the meaning): 

“for them the gates of heaven will not be opened, and they will not enter Paradise until the camel goes through the eye of the needle”

[al-A’raaf 7:40] 

He said: “Then Allaah says, ‘Record the book of My slave in Sijjeen in the lowest earth, and return him to the earth, for from it I created them, to it I will return them and from it I will bring them forth once again.’ So his soul is cast down.”  Then the Messenger of Allaah (peace and blessings of Allaah be upon him) recited the verse (interpretation of the meaning): 

“and whoever assigns partners to Allaah, it is as if he had fallen from the sky, and the birds had snatched him, or the wind had thrown him to a far off place”

[al-Hajj 22:31] 

He said: “Then his soul is returned to his body, and there come to him two angels who make him sit up and they say to him, ‘Who is your Lord?’ He says, ‘Oh, oh, I don’t know.’ They say, ‘What is your religion?’ He says, ‘Oh, oh, I don’t know.’ Then a voice calls out from heaven, ‘Prepare for him a bed from Hell and clothe him from Hell, and open for him a gate to Hell.’ Then there comes to him some of its heat and hot winds, and his grave is constricted and compresses him until his ribs interlock. Then there comes to him a man with an ugly face and ugly clothes, and a foul stench, who says, ‘Receive the bad news, this is the day that you were promised.’ He says, ‘Who are you? Your face is a face which forebodes evil.’ He says, ‘I am your evil deeds.’ He says, ‘O Lord, do not let the Hour come, do not let the Hour come.’” 

Narrated by Abu Dawood, 4753; Ahmad, 18063 – this version was narrated by him. Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 1676. 

The correct view is that the two angels will only question the deceased in his grave about matters of Tawheed (monotheism) and ‘aqeedah (belief). This is quite clear. 

And Allaah knows best.

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The requirements of the declaration of faith (1/5)

It is clear from what has preceded, that the meaning of laa ilaaha illallaah is: None has the right to be worshipped except the One [true] Deity; which is Allaah, alone, without any partner. He alone is the One Who deserves to be worshiped.

Therefore, this great kalimah implies that whatever else is worshiped besides Allaah is not a true deity that deserves to be worshiped; rather, all such deities are false. It is for this reason that many of the commands to worship Allaah are also accompanied by a [command] to negate worship along with Him. Because the worship is not correct if others are worshipped along either Him. Allah the Most High said:

“Worship Allah alone, and do not associate anything else as partners with Him.” [Soorah An-Nisa (4): 36].

Allah, the Most High also said: “Whosoever disbelieves in at-taaghoot and believes in Allaah, has grasped the most trustworthy handhold that never breaks. And Allaah is the All-Hearer, the All-Knower.” [Soorah al-Baqarah 2:256](1)

Allaah the Exalted [also] said: “We sent a Messenger to every nation ordering them to worship Allaah alone, obey Him, and make their worship purely for Him; and that they should avoid everything worshiped besides Allaah.” [Soorah an-Nahl 16:36[.

The Prophet sallallahu alaihi wasallam said: “Whoever says laa ilaaha illallaah and rejects whatever is worshiped besides Allaah, his blood and his wealth become sacred and his account is with Allaah.”(2).

Every Messenger said to his people: “O my people! Worship Allaah alone. You have none other than Him that has the right to be a deity to be worshiped.” ]Soorah aI-A’raaf 7:59[.

And there are evidences other than this. Imaam Ibn Rajab, rahimahullaah, said: “To explain this meaning and to clarify it: When a person says laa ilaaha illallaah, it means, according to him, that none has the right to be deified and worshiped except Allaah. And al-Ilaah is the One Who is obeyed and not disobeyed; due to awe and veneration of Him, and due to love, fear, hope and reliance upon Him; as well as being the One Who is asked from and is supplicated to.

And none of this is correct, except for Allaah the Mighty and Majestic.” (3).

This is why when the Prophet sallallahu alaihi wasallam said to the unbelievers of the Quraysh: Say laa ilaaha illallaah, they retorted: “Has he made all the deities into a single Deity to be worshiped i.e Allaah]. Indeed, this is something very peculiar!” ]Soorah Saad 38:5].

They [the unbelievers] understood that this kalimah rendered false the worship of any and every deity and restricted worship to just Allaah alone, and they did not want this. So it is clear that laa ilaaha illallaah, along with its requirement, implies:

That Allaah alone should be singled out with worship; and that the worship of other than Him should be abandoned. So when a person says laa ilaaha illallaah, he is proclaiming that it is obligatory to single out Allaah alone with worship, and he is [at the same time] denouncing the worship of other than Him, such as [the worship] of idols; [the dead in the] graves; the pious and righteous.

_______________

1) Imaam Ibn-Qayyim rahimahullah, said in I‘laamul-Muwaqqi’een (1/53): “At-Taaghoot is anyone concerning whom a person exceeds the limits, whether it is with regards to someone [who is pleased to be] worshipped, obeyed, or followed.”

2) Reported by Muslim (no.37).

3) Kalimatul-Ikhlaas (p.25).

 Episode 26: The requirements of the declaration of faith (2/5)

The falsehood of those who worship the [dead in the] graves, and the likes, can be seen in that they believe laa ilaaha illallaah merely implies the affirmation that Allaah exists, or that He is the Creator and the One Who has the ability to originate or other similar beliefs; or that it just means judgment and sovereignty (haakimiyyah) belongs solely to Allaah. They think that whoever holds such beliefs and explains laa ilaaha illallaah in this manner, then they have reached the absolute truth of tawheed - even if they do what they do as regards worshipping others along with Allaah, or believe in [directing worship to] the dead; drawing closer to them by offering sacrifices to them; making vows to them; ritually walking around and circumambulating (tawaaf] their graves and seeking Divine blessings (tabarruk) from the earth around them! These people are unaware that even the unbelieving Arabs held these beliefs, and that they acknowledged and affirmed that Allaah was the Creator Who has the ability to originate. They claimed that they worshiped others along with Him because these [other deities] would bring them closer to Allaah; they did not believe that [these deities] were the actual ones who created, or were the providers of sustenance. So [the fact that] judgment belongs solely to Allaah (haakimiyyah) is only a part of the overall meaning of laa ilaaha illallaah, it is not the main implication of it. Thus it is not enough to judge by the Prescribed Laws of Allaah (sharee’ah) in matters concerning rights, prescribed punishments (hudood) and disputes, whilst neglecting the existence of shirk in the very worship of Allaah itself! If the meaning of laa ilaaha illallaah was as these people claimed, then there would have been no dispute between the Messenger sallallahu alaihi wasallam and between the mushrikoon, those who worshiped idols and others along with Allaah. Indeed, if the Messenger sallallahu alaihi wasallam had just asked them to affirm that Allaah is the One Who has the ability to originate and create, or to affirm that Allaah exists, or if he asked them to judge in accordance with Allaah’s Prescribed Laws concerning issues of blood, property and rights - whilst remaining silent about the issue of [singling out Allaah alone with] worship - then they would have hastened in responding to the Messenger sallallahu alaihi wasallam. However, they were a people who understood the Arabic language, and therefore they clearly understood that if they were to say laa ilaaha illallaah, they would be affirming the falsity of worshipping idols and that this kalimah was not a mere phrase devoid of meaning. This is why a group of them said: “Has he made all the deities into a single Deity to be worshiped. Indeed, this is something very peculiar!”   ]Soorah Saad 38:5]. And Allaah said about them: “When it is said to them: Say laa ilaaha illallaah, they puff themselves up with pride. And they say: Are we to abandon our deities that we worship, because of a mad poet?” [Soorat as-Saafaat 37:35-36]. Allaah, and that they would have to single out Allaah alone with worship, and that if they said it and continued worshipping idols then they would be contradicting themselves; so they refrained from this contradiction. However, the present-day grave-worshippers do not refrain from this hideous contradiction. They say laa ilaaha iilallaah yet they contradict it by worshipping the dead and drawing closer to their shrines by directing various acts of worship to them. So woe be to those who have less knowledge concerning the [true] meaning of laa ilaaha illallaah than even Aboo Jahl and Aboo Lahab!  Episode 28: The requirements of the declaration of faith (4/5)

From the requirements of laa ilaaha illallaah is to affirm the Names (asmaa) and Attributes (sifaat) of Allaah; those that He called and described Himself with, or those that His Messenger sallallahu alaihi wasallam called and described Him with. Allaah the Exalted said: “To Allaah belong the most Beautiful Names, so call upon Him by them. And leave those who reject and twist (ilhaad) His Names, they will be requited for what they used to do.” [Soorah al-A’raaf7:180].

It is stated in Fathul-Majeed: “The root meaning of ilhaad in the language of the Arabs implies: Turning away from the objective, swerving away, deviating ... All of the Names of the Lord, the Exalted, are Names and Attributes by which He acquainted His worshippers and which point towards His perfection. Ibn al-Qayyim, rahimahullaah, said: “Ilhaad [of the Divine Names and Attributes] occurs through either: a complete denial and rejection of them; rejecting them by divesting them of their true meanings; distorting them by means of figurative interpretations (ta’weelaat); or by giving the Names of Allaah to His creation, such as the deviation of the people who believe in experiencing union with Allaah (ahlul-ittihaad), for they give these Names to worldly things, whether [they] are praiseworthy or blameworthy. (1)(2)

So whoever commits ilhaad in Allaah’s Names and Attributes, either by divesting them of their correct meaning (ta’teel), by figurative interpretation (ta‘weel) or by out rightly rejecting them (rafd) - as has been done by the Jahmiyyah, the Mu’tazilah and the Ash’arees - have actually contravened what laa ilaaha illallaah signifies. This is because the true deity So whoever commits ilhaad in Allaah’s Names and Attributes, either by divesting them of their correct meaning (ta’teel), by figurative interpretation (ta‘weel) or by out rightly rejecting them (rafd) - as has been done by the Jahmiyyah, the Mu’tazilah and the Ash’arees - have actually contravened what laa ilaaha illallaah signifies. This is because the true deity deserving of worship is He with Whom nearness is sought (yatawassalu) by calling upon Him with His Names and Attributes.

Allaah the Most High said about this: “So call upon Him by them.” (Soorah aI-A’raaf 7:180).

So that which has no names, nor any attributes, then how can it be a deity? How will you call upon that deity? What will you call upon that deity with? (3)

1) Badaa’i’ul-Fawaa’id (1/169).

2) Fathud-Majeed (2/742-743).

3) Imaam as-Sa’dee, rahimahullah, said in al-Qawlus-Sadeed (pp. 161-163), whilst explaining the above verse: “The foundation of tawheed is affirming whatever Allaah affirmed for Himself, or whatever His Messenger affirmed for Him, as regards His beautiful Names; being aware of what they encompass as regards their majestic and beautiful meanings, worshipping Allaah by them and calling upon Him with them. So everything that the worshipper seeks from his Lord - whether regarding his worldly or religious affairs - then he seeks it by calling upon Him with an appropriate Name from amongst the beautiful Names of Allaah.

So whoever calls upon Him requiring provisions and sustenance, should ask Him by His Name ar-Razzaaq (the Provider). Whoever requires mercy and forgiveness [should call upon Him with His Name] ar-Rahmaan (the Most Merciful), ar-Raheem (the Bestower of Mercy), al-Birr (the Most Kind). al-Kareem (the Most Generous), al-Afu (the Pardoner). ul-Glaafoor (the Oft-Forgiving), at-Tawwaab (the One Who accepts repentance). and their like. What is better than this is that calling upon Him by His Names and Attributes is an act of worship providing that the meanings of His beautiful Names are acquired by the hearts, such that hearts are affected by what they signify and are filled with this awareness. So, for example, the Names [signifying] greatness, pride. Magnificence and dread, should fill hearts with awe of Allaah and reverence to Him. The Names [signifying] beauty, goodness, kindness, compassion and munificence should fill the heart with love of Allaah, a yearning for Him, praise of Him and gratitude to Him. The Names [signifying] might, wisdom, knowledge and power should fill the heart with submissiveness to Allaah, fear of Him and humility to Him. The Names that [signify] knowledge, being informed, omnipresence, watchfulness and witnessing, should fill the heart with an awareness that Allah watches over every movement and moment of stillness, and thus makes one guard against having evil thoughts and corrupt intentions. The Names signifying self-sufficiency, richness and beneficence should fill the heart with a realization of being dependant and in great need of Him, turning to Him at all times and under all circumstances”.

Assalaamo Alaykom, Sisters! See this link on wiziq, in shaa' Allah:beneficial ,may Allah accept & gives us sincerity

http://www.wiziq.com/online-class/565732-madinah-arabic-book-1-lesson-no-1

Madinah Arabic Book 1 - Lesson no.1 Public Class

This is recurring class. Please check the schedule below.

Price:

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Duration:

100 minutes

Presented by:

Islaam.ae Live

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About the Class

This weekly class [Tuesdays, 10pm +4 GMT] will cover the famous 'Madinah Arabic Course' books by Dr. V. Abdur-Raheem, beginning with Book 1.

The course consists of 3 books taught at the prestigious Islamic University of Madinah for over 30 years.

The brother Abu Afnan Mohammad from Jubail will be teaching these class. He is well knowm to Shaykh Mohammah Ramzan Al Haajaree - hafidhahullaah - and has a strong background in Arabic.

We pray, that Allaah will make this a means of nearness towards him, by learning the this language to understand the Qur'an and Sunnah and implementing it in our lives.

And Allaah knows best.

And may the peace and blessing be upon our beloved Messenger and upon his companions.

Language of instruction: English

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(The requirements of the declaration of faith )

http://www.alssunnahnet.com/en/articles.aspx?article_no=2040

The requirements of the declaration of faith (1/5)

Saturday 7 May 2011 It is clear from what has preceded, that the meaning of laa ilaaha illallaah is: None has the right to be worshipped except the One [true] Deity; which is Allaah, alone, without any partner. He alone is the One Who deserves to be worshiped. Therefore, this great kalimah implies that whatever else is worshiped besides Allaah is not a true deity that deserves to be worshiped; rather, all such deities are false. It is for this reason that many of the commands to worship Allaah are also accompanied by a [command] to negate worship along with Him. Because the worship is not correct if others are worshipped along either Him. Allah the Most High said: “Worship Allah alone, and do not associate anything else as partners with Him.” [Soorah An-Nisa (4): 36]. Allah, the Most High also said: “Whosoever disbelieves in at-taaghoot and believes in Allaah, has grasped the most trustworthy handhold that never breaks. And Allaah is the All-Hearer, the All-Knower.” [Soorah al-Baqarah 2:256](1) Allaah the Exalted [also] said: “We sent a Messenger to every nation ordering them to worship Allaah alone, obey Him, and make their worship purely for Him; and that they should avoid everything worshiped besides Allaah.” [Soorah an-Nahl 16:36[. The Prophet sallallahu alaihi wasallam said: “Whoever says laa ilaaha illallaah and rejects whatever is worshiped besides Allaah, his blood and his wealth become sacred and his account is with Allaah.”(2). Every Messenger said to his people: “O my people! Worship Allaah alone. You have none other than Him that has the right to be a deity to be worshiped.” ]Soorah aI-A’raaf 7:59[. And there are evidences other than this. Imaam Ibn Rajab, rahimahullaah, said: “To explain this meaning and to clarify it: When a person says laa ilaaha illallaah, it means, according to him, that none has the right to be deified and worshiped except Allaah. And al-Ilaah is the One Who is obeyed and not disobeyed; due to awe and veneration of Him, and due to love, fear, hope and reliance upon Him; as well as being the One Who is asked from and is supplicated to. And none of this is correct, except for Allaah the Mighty and Majestic.” (3). This is why when the Prophet sallallahu alaihi wasallam said to the unbelievers of the Quraysh: Say laa ilaaha illallaah, they retorted: “Has he made all the deities into a single Deity to be worshiped i.e Allaah]. Indeed, this is something very peculiar!” ]Soorah Saad 38:5]. They [the unbelievers] understood that this kalimah rendered false the worship of any and every deity and restricted worship to just Allaah alone, and they did not want this. So it is clear that laa ilaaha illallaah, along with its requirement, implies: That Allaah alone should be singled out with worship; and that the worship of other than Him should be abandoned. So when a person says laa ilaaha illallaah, he is proclaiming that it is obligatory to single out Allaah alone with worship, and he is [at the same time] denouncing the worship of other than Him, such as [the worship] of idols; [the dead in the] graves; the pious and righteous.   Episode 26: The requirements of the declaration of faith (2/5) Saturday 21 May 2011 The falsehood of those who worship the [dead in the] graves, and the likes, can be seen in that they believe laa ilaaha illallaah merely implies the affirmation that Allaah exists, or that He is the Creator and the One Who has the ability to originate or other similar beliefs; or that it just means judgment and sovereignty (haakimiyyah) belongs solely to Allaah. They think that whoever holds such beliefs and explains laa ilaaha illallaah in this manner, then they have reached the absolute truth of tawheed - even if they do what they do as regards worshipping others along with Allaah, or believe in [directing worship to] the dead; drawing closer to them by offering sacrifices to them; making vows to them; ritually walking around and circumambulating (tawaaf] their graves and seeking Divine blessings (tabarruk) from the earth around them! These people are unaware that even the unbelieving Arabs held these beliefs, and that they acknowledged and affirmed that Allaah was the Creator Who has the ability to originate. They claimed that they worshiped others along with Him because these [other deities] would bring them closer to Allaah; they did not believe that [these deities] were the actual ones who created, or were the providers of sustenance. So [the fact that] judgment belongs solely to Allaah (haakimiyyah) is only a part of the overall meaning of laa ilaaha illallaah, it is not the main implication of it. Thus it is not enough to judge by the Prescribed Laws of Allaah (sharee’ah) in matters concerning rights, prescribed punishments (hudood) and disputes, whilst neglecting the existence of shirk in the very worship of Allaah itself! If the meaning of laa ilaaha illallaah was as these people claimed, then there would have been no dispute between the Messenger sallallahu alaihi wasallam and between the mushrikoon, those who worshiped idols and others along with Allaah. Indeed, if the Messenger sallallahu alaihi wasallam had just asked them to affirm that Allaah is the One Who has the ability to originate and create, or to affirm that Allaah exists, or if he asked them to judge in accordance with Allaah’s Prescribed Laws concerning issues of blood, property and rights - whilst remaining silent about the issue of [singling out Allaah alone with] worship - then they would have hastened in responding to the Messenger sallallahu alaihi wasallam. However, they were a people who understood the Arabic language, and therefore they clearly understood that if they were to say laa ilaaha illallaah, they would be affirming the falsity of worshipping idols and that this kalimah was not a mere phrase devoid of meaning. This is why a group of them said: “Has he made all the deities into a single Deity to be worshiped. Indeed, this is something very peculiar!”   ]Soorah Saad 38:5]. And Allaah said about them: “When it is said to them: Say laa ilaaha illallaah, they puff themselves up with pride. And they say: Are we to abandon our deities that we worship, because of a mad poet?” [Soorat as-Saafaat 37:35-36]. Allaah, and that they would have to single out Allaah alone with worship, and that if they said it and continued worshipping idols then they would be contradicting themselves; so they refrained from this contradiction. However, the present-day grave-worshippers do not refrain from this hideous contradiction. They say laa ilaaha iilallaah yet they contradict it by worshipping the dead and drawing closer to their shrines by directing various acts of worship to them. So woe be to those who have less knowledge concerning the [true] meaning of laa ilaaha illallaah than even Aboo Jahl and Aboo Lahab!  Episode 27: The requirements of the declaration of faith (3/5) Saturday 4 June 2011 In summary: Whoever utters this kalimah, knowing its meaning, acting by its inward and outward requirements, negating shirk and affirming worship for Allaah alone, having an unwavering belief in what it implies, and acting in accordance with it - then he is a true Muslim. Whoever utters it and acts upon its requirements outwardly, but without believing in what it necessitates, then he is a hypocrite (munaafiq). Whoever utters it with his tongue, but acts contrary to it with [acts of] shirk that negate the kalimah, then he is a self-contradicting mushrik (1). So it is essential to not only utter this kalimah, but to also have knowledge of its meaning, since this will be a means towards acting in accordance with its essential requirements. Allaah, the Exalted, said: “Except those who bear witness to the truth and have knowledge.” [Soorah az-Zukhruf 43:86]. Acting according to its requirements means worshipping Allaah alone and rejecting the worship of anything else besides Him; this being the greatest implication of this kalimah. Also, from the requirements of laa ilaaha illallaah is to accept Allaah’s Prescribed Laws (sharee’ah) in matters of worship, social transactions and in what is lawful and unlawful, as well as to reject all other laws besides it. Allaah the Most High said: “Or do they have partners with Allaah who have prescribed for them a religion that Allaah has not ordained?” [Soorah ash- Shooraa 42:21] It is therefore obligatory to accept the Prescribed Laws of Allaah in matters concerning worship, social transactions, judging between people in that which they differ regarding their personal situations and other matters, whilst [at the same time] rejecting man-made laws. What this means is to reject all the innovations and deviations that have been introduced and propagated by the devils - from amongst mankind and the jinn-in the matter of worshipping Allaah. Indeed, whoever accepts anything of this has actually committed shirk in [the matter of] obedience to Allaah, just as Allaah said in this verse: “Or do they have partners with Allaah who have prescribed for them a religion that Allaah has not ordained”? [Soorah ash- Shooraa 42:21]. And Allaah the Most High said: “If you were to obey them, then indeed you would be mushriks.” ] Soorah al-An’aam 6:121[.  “They take their rabbis and their priests to be lords besides Allaah.” ]Soorah at-Tawbaa 9:31]. In an authentic narration the Prophet sallallahu alaihi wasallam once recited the above verse to ‘Adee ibn Haatim at-Taa’ee radhiyallahu anhu, said: O Messenger of Allaah, we do not worship them. So he replied: “Do they not make lawful to you, that whch Allaah has made unlawful, which you then deem as lawful? And do they not make unlawful to you that which Allaah has made lawful. which you then deem as unlawful? He said: Yes indeed. So the Prophet sallallahu alaihi wasallam said to him: “this is worshipping them.” (2) Shaykh ‘Abdur-Rahrnaan ibn Hasan, rahimahullaah, said: “In this hadeeth is a proof that obeying the rabbis and priests in those matters which constitute disobedience to AlIaah is actually [an act of] worshipping them besides Allaah. This is one of the major [types of] shirk that Allaah does not forgive…”(3) So this is the major hype of] shirk which negates the very tawheed that laa ilaaha illallah points towards. Likewise, it is obligatory to reject referring judgment back to man-made laws, because it is obligatory to refer judgment back to the Book of Allaah and to abandon referring judgment to whatever opposes it from the man-made systems and laws. Allaah, the Most High, said: “If you differ in anything amongst yourselves, refer it back to Allaah and His Messenger.” [Soorah an-Nisaa 4:59]. Allaah the Exalted also said: “In whatever you differ, the judgment is for Allaah. Such is Allaah, my Lord.” [Soorah ash-Shooraa 41:10]. Allaah, the Most Perfect, has declared that the one who does not judge by what Allaah has revealed, has committed unbelief (kufr), wrong-doing (dhulm) and sin (fisq), and faith has been negated from him. So if a person judges by other than what Allaah has revealed, deeming it permissible to do so, or deeming that it is better or more appropriate than Allaah’s Judgment, then this is [the greater type of] kufr and shirk which totally negates tawheed and which completely nullifies laa ilaaha illallaah. If, however, he does not deem it permissible to do so, rather he believes that it is obligatory to judge by Allaah’s Judgment, but he is overcome by desires which cause him to act contrary to it, then this is the lesser type of kufr and shirk which decreases [adherence to] laa ilaaha illallaah and its requirements, [but does not take the person outside the fold of Islaam]. Thus laa ilaaha illallaah is a complete and integral way of life. It is obligatory for the Muslims to follow this way in their [modes of] worship and in their conduct and behavior. It is not merely a word that is uttered for gaining blessings, or to be merely uttered as part of the morning and evening recommended supplications; without understanding its meaning, or acting upon its requirements, or traversing its path - as many of those who utter it with their tongues, but oppose it in their beliefs and behavior, actually think! ________________________ 1) The Shaykh, hafidhahullaah, further explained in al-Muntaqaa min Fataawaa (1/9-10) “Whoever utters the testification of laa ilaaha illallaah muhammadur-rasoolallah, the ruling of him being a Muslim starts there and then and his blood is sacred. If he acts upon the requirements inwardly and outwardly, he is a true Muslim, and for him are good-tidings, both in this world and in the Hereafter. If he acts upon the requirements, but does so only outwardly, then he is judged to be a Muslim based upon his outward conduct and he is treated as a Muslim, even though inwardly he is a hypocrite (munaafiq) whose affair is left to Allaah. If he does not act upon the requirements of laa ilaaha illallaah, but satisfies himself with merely pronouncing it, or he acts in opposition to it, then the ruling of apostasy will be applied to him, and he will be treated as an apostate. If he acts upon some of its requirements without acting upon others, then it will have to be seen: If the requirements that he has left constitute apostasy, then he will be judged as an apostate; such as intentionally abandoning the Prayer, or directing any form of worship to other than Allaah. If, however, that which he has left does not constitute apostasy, then he will be considered a believer whose faith (eemaan) is deficient in proportion to what he has left; such as those who commit sins that are of a lesser degree than [the major acts of] shirk.”. 2) Hasan: Reported with this wording by al-Bayhaqee in as-Sunanul-Kubraa (10/116) and lbn Taymiyyah declared it to he hasan in Majmoo Fataawaa (7/67). It has also been reported by at Tirmidhee (no. 3094) with a slightly different wording. 3) Fathul-Majeed (2/653).