Majmu Al Fatawa Ibn Baz

Majmu Al-Fatawa Ibn Baz
A Collection of Religious Verdicts
Foreword
All praise is due to Allah, the Lord of Existence, and peace and blessings be upon our Prophet Muhammad, his family, Companions, and those who follow their way and guidance until the Day of Resurrection. His Eminence, Shaykh Abdul-Aziz ibn Abdullah ibn Baz gave permission to collect his Fatawa (Religious Verdicts), articles and lectures in one volume divided into parts. This permission was granted in response to the requests of many people, hoping that Allah (Exalted be He) extends their great academic benefit to all. We implore Allah (Exalted be He) to add it to the record of his good deeds and make it a disperser of doubts. Many Muslims inside and outside the Kingdom of Saudi Arabia attempted to collect and distribute the works of his Eminence driven by their love and trust in his knowledge. It gives me great pleasure that his Eminence entrusted to me the task of supervising the process of collecting and publishing his abundant works spread everywhere. Ibn Baz (may Allah have mercy upon him) devoted himself to good works and was accessible to people, extending his knowledge to seekers of knowledge and questioners while sparing no effort in making contributions in every field of Dawah (Calling to Islam) and teaching since he assumed the judiciary in Al-Kharj until 1357 A.H. Shaykh Ibn Baz did not keep any of his works in his office, with the exception of things he produced in the period of his work at the Islamic University in Al-Madinah Al-Munawwarah, and after moving to his last job in Riyadh. Therefore, a large collection of his works have not been preserved, such as his lectures, sessions held in the Masjid (Mosque) of Riyadh and other Masajid and his Fatawa and many talks in the newspapers and on the radio. Being so large, it is a duty to collect the available works of the Shaykh to review them before committing them to writing and compiling them into books. Shaykh Ibn Baz (may Allah have mercy upon him) refused to publish anything before reading and approving it as a sort of taking precautions in giving Fatawa and to avoid any mistakes or distortions. Ibn Baz (may Allah forgive him and his parents) suggested that we start with the part pertaining to Aqidah (Creed) and categorizing its relevant topics. Nonetheless, topics related to Fiqh (Islamic Jurisprudence) may come up in between, but he requested to transfer them along with Fiqh-based topics in general to their proper places, since they were mentioned as replies to press questions and the like. Ibn Baz did not approve of dividing them. His Eminence wishes that any person who has Fatawa, articles, or talks (recorded in the past or recently), would deliver them to us in order to publish them after being reviewed. May the Peace and Blessings of Allah be upon Prophet Muhammad, the guide and bringer of glad tidings, and his family and Companions.
Shaykh Muhammad ibn Sad Ash-Shuwayir Secretary for the General Presidency of Scholarly Research and Ifta
In the Name of Allah, The Most Beneficent, the Most Merciful
Introduction
All praise is for Allah Alone, Who we thank, and Whose Help, Forgiveness, and Guidance we seek. He is our refuge from the evil within us and from our malicious actions. Truly, whoever Allah guides no one can lead astray, and whoever He leaves to go astray, no one can guide. I bear witness that there is no deity (worthy of worship) except Allah and that Muhammad is His Servant and Messenger. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. To proceed: This work comprises a collection of Fatawa and articles that I issued at different times throughout the past. I decided to compile and print them in one book that I hope will be of benefit to me and as many of Allahs servants as He wills to receive such a benefit. I ask Allah by His Perfectly Magnificent Names and Sublime Attributes to make it a profit for me and His servants both in this world and the next. Indeed, Allah is All-Hearing, Ever-Near. There is neither might nor power except with Allah and He Alone is Sufficient for me. He is the Best Disposer of all my affairs. It is worth mentioning that I arranged the Fatawa and essays of this book according to the Books of Islamic Jurisprudence. Thus, I began with issues of Aqidah (Creed), being more significant than other topics. Special attention was paid in this edition to avoid the misprints of the previous one. Indeed, Allah is the One sought for help and upon Him I rely and put my trust. He Alone grants success. Finally, may peace and blessings be upon our Prophet Muhammad, his family, and Companions.
His Eminence, The Noble Scholar Abdul-Aziz ibn Abdullah ibn Baz Grand Mufty of the Kingdom of Saudi Arabia; Chairman of the Council of Senior Scholars
Concise Biography
He was the Imam, the righteous, the pious, the ascetic, one amongst the foremost group with Islamic knowledge, a reference point for the Muslims all over the globe for legal verdicts and knowledge, a remnant of the pious predecessors in treading upon truth and upright guidance, and in following the venerable Sunnah, Ash-Shaykhul-Islam (A Scholar who Reaches Exceptionally High Religious Authority) Abdul-Aziz ibn Abdullah ibn Baz. And Aal-Baz is a family whose roots are ingrained in knowledge, trading, agriculture, known for honor and ethics. Shaykh Sulayman bin Hamdan (may Allah have mercy upon him) in his book about the biographies of the Hanabilah (The Scholars of Hanbali Fiqh), said, Their roots are from the city of the Prophet; one of their forefathers migrated from there to Ad-Diriyyah, then they migrated from there to the surroundings of Banu Tamim. His full name is Abdul-Aziz ibn Abdullah ibn Abdur-Rahman ibn Muhammad ibn Abdullah ibn Baz. He was born in Riyadh (the capital of Najd) on the 12th of Dhul-Hijjah, 1330 A.H. From the reports about his childhood is that his father passed away when he was young to the extent that he did not remember his father and from what he remembered is that in his youth he was weak of stature and he could not walk until after the age of three, that was mentioned by his son Ahmad. Our noble Shaykh was famous for fearfulness and competing for good deeds and his perseverance upon obedience since childhood. He started learning when he was very young and memorized the Qur'an before reaching puberty. At the beginning of his study, he was able to see. Then he was afflicted with an eye disease in 1346 A.H. At first, his sight weakened, and then he lost it completely in the beginning of Muharram, 1350 A.H at the age of 19. He praised Allah for that and invoked Allah to compensate him with a deep insight in this life and best reward in the Hereafter, as He (Exalted be He) promised through His Prophet Muhammad (peace be upon him). He asked of Him (Exalted be He) for a blessed end in this world and the Hereafter. His mother, passed away when he was 25 years old. He then started learning the religious and Arabic sciences from many of the scholars of Riyadh, including the following eminent figures: Shaykh Muhammad ibn Abdul-Latif ibn Abdur-Rahman ibn Hasan Aal-Ash-Shaykh (may Allah be merciful to them); Shaykh Salih ibn Abdul-Aziz ibn Abdur-Rahman ibn Hasan Aal-Ash-Shaykh, the judge of Riyadh (may Allah be merciful to them); Shaykh Sad ibn Hamad ibn Atiq, the judge of Riyadh (may Allah be merciful to him); Shaykh Hamad ibn Faris, the treasurer of Riyadh (may Allah be merciful to him); Shaykh Sad Waqqas Al-Bukhari (a scholar from Makkah Al-Mukarramah [may Allah be merciful to him]). He learnt from him the science of Tajwid (reciting the Qur'an following the rules of recitation) in 1355 A.H.; His Eminence, Shaykh Muhammad ibn Ibrahim ibn Abdul-Latif Aal-Ash-Shaykh (may Allah be merciful to him). He attended his class for about ten years and learnt from him all of the religious sciences from 1347 to 1357 A.H. Then, his Eminence proposed for him the position of judge. May Allah give them the best and highest reward and be pleased with and merciful to them all. Ibn Baz occupied a number of positions including: Judge of the Kharj district for a long time that lasted more than fourteen years (from 1357 to 1371 A.H.) He was appointed in the month of Jumada II in 1357 and stayed to the end of 1371 A.H.;
Teaching the sciences of Fiqh (Islamic Jurisprudence), At-Tawhid (The Islamic Creed of Monotheism) and Hadith in the scientific institute of Riyadh in 1372 A.H., and the Faculty of Shariah (Islamic Law) in Riyadh after it was established in 1373 A.H. He worked there for nine years until 1380 A.H.; In 1381 A.H., he was appointed as a deputy of the president of the Islamic University in Al-Madinah Al-Munawwarah. He occupied this post until 1390 A.H. He established the learning circle at Al-Jami Al-Kabir in Riyadh, which is still held to the present day, though in the last few years it has become limited to only some days of the week; He occupied the post of the president of the Islamic university in 1390 A.H., after the death of the former president the eminent scholar, Shaykh Muhammad ibn Ibrahim Aal-Ash-Shaykh (may Allah be merciful to Him) in Ramadan, 1390. Ibn Baz remained in this position until 1395 A.H.; On 14/10/1395 A.H., a royal decree was issued assigning him to the position of General Chairman of the Department of Scholarly Research, Ifta', Da'wah, and Guidance where he stayed until 1414 A.H.; On 20/1/1414 A.H., a royal decree was issued appointing him as the Grand Mufty of the Kingdom of Saudi Arabia and the President of the Council of Senior Scholars and the Chairman of the Department of Scholarly Research and Ifta' where he remained until his death just before Fajr on Thursday, 27 Muharram, 1420 A.H. when he was 89 years old. He spent his life exerting his utmost efforts to seeking good deeds, attaining knowledge, call ing to Allah, fighting in Allahs Cause, helping and fulfilling the needs of Muslims. Ibn Baz held memberships of many scientific and Islamic councils including: President of the Council of Senior Scholars in the Kingdom of Saudi Arabia; President of the Permanent Committee for Scholarly Research and Ifta' in the council mentioned above; President of the Constitutional Council of the Muslim World League; President of the International Supreme Council of Mosques; President of the Islamic Fiqh Academy in Makkah Al-Mukarramah, affiliated with the Muslim World League; Member of the Supreme Council of the Islamic University of Al-Madinah Al-Munawwarah; Member of the Higher Council of Islamic Dawah in the Kingdom of Saudi Arabia As for his books, they include: Al-Fawa'id Al-Jaliyyah fi Al-Mabahith Al-Fardiyyah (A Concise Summary of Inheritance Issues); At-Tahqiq wal-'Idah li-Kathir min Masa'il Al-Hajj wal-Umrah wal-Ziyarah (Clarification of many issues of Hajj, Umrah (Minor Pilgrimage) and Visiting (the grave of the Prophet, peace be upon him); At-Tahdhir min Al-Bida (A Warning against Religious Innovations). It contains four useful articles: the ruling on celebrating the Prophet's Birthday, Al-Isra' (The Night Journey) and Miraj (The Ascension to Heaven), the night of the 15th of Sha ban, and the refutation of the false dream of the servant of the Prophets room who is called Shaykh Ahmad; Two concise treatises on Zakah (Obligatory Charity) and Sawm (Fasting); Al-'Aqidah As-Sahihah wa-ma-Yudadduha (The Authentic Creed and Its Antithesis); Wujub Al-'Amal bi Sunnat Ar-Rasul Sallah Allah 'alaihi wa Sallam wa Kufr man Ankaraha (The Necessity of Acting according to the Sunnah of the Messenger, peace be upon him and Deeming Those Who Deny It As Disbelievers); Dawah ila Allah wa Akhlaaq Ad-Duah (Calling People to Allah and the Manners of the Callers);
Wujub Tahkim Shar Allah (The Obligation of Judging according to the Laws of Allah and Rejecting Whatever Violates Them); Hukm As-Sufur wal-Hijab wan-Nikah Ash-Shighar (The Ruling on Unveiling the Face, Wearing a Veil, and The Exchange of Daughters or Sisters for Marriage with no Mandatory Gift to a Bride From Her Groom); Naqd Al-Qawmiyah Al-'Arabiyah (A Criticism of Arab Nationalism); Al-Jawab Al-Mufid fi Hukm At-Taswir (The Useful Answer Concerning the Ruling on Paintings, Drawings, Sculptures, and Photographs); Shaykh Muhammad ibn Abdul-Wahhab (His Dawah and Biography); Three treatises on Salah (Prayer): 1. 2. 3. The Manner of the Salah of the Prophet (peace be upon him); The Obligation of Congregational Salah; Where the Person Praying Should Place His Hands After Rising From Ruku (Bowing);
Hukm Al-Islam fi man Taana fil-Qur'an aw fi Rasulullah Sallah Allahu 'alaihi wa Sallama (The Ruling of Islam on Whoever Impugns the Qur'an or the Messenger of Allah, peace be upon him); Hashiyah Mufidah 'ala Fathul-Bari (A Useful Commentary on Fathul-Bari). He completed it until the chapter of Hajj. Treatise on the Textual and Rational Proofs of the Rotation of the Sun and the Motionlessness of the Earth and the Possibility of Ascension to Other Planets; Iqam at Al-Barahin 'ala Hukm man Istaghatha bi ghair Allah aw Saddaqa Al-Kahana wal 'Arrafin (Establishing the Proofs of the Ruling on Those Who Seek Help From other than Allah or Believe Soothsayers and Fortunetellers); Al-Jihad fi Sabilillah (Striving for Allahs Cause); Ad-Durus Al-Muhimmah li 'Ammat Al-Ummah (Important Lessons for the Common Public of the Muslim Nation); Wujub Lizum As-Sunnah wal-Hazar min Al-Bidah (The Obligation of Adhering to the Sunnah and Warning Against Religious Innovations) Since the time Ibn Baz was appointed as a judge in Al-Kharj in 1357 A.H., he gave regular lectures. In Al-Kharj, his lectures were held every day of the week, except Thursday and Friday. He influenced and taught many students who were seeking knowledge. Indeed his students were many, from the most notable of them were: His Eminence, the Most Learned, Shaykh Muhammad ibn Salih ibn Muhammad Al-Uthaymin (Lecturer at Al-Masjid Al-Haram); His Excellence, Ash-Shaykh Abdul-Aziz ibn Abdullah Aal-Ash-Shaykh (the Grand Mufty of the Kingdom of Saudi Arabia); His Excellence, Ash-Shaykh Salih ibn Fawzan ibn Abdullah Al-Fawzan (member of the Permanent Committee); His Excellence, Ash-Shaykh Abdullah ibn Hasan ibn Qaud (member of the Permanent Committee); His Excellence, Ash-Shaykh Abdullah ibn Abdur-Rahman Al-Ghudayan (member of the Permanent Committee); His Excellence, Ash-Shaykh Bakr ibn Abdullah Abu Zayd (member of the Permanent Committee); His Excellence, Ash-Shaykh Abdullah ibn Sulayman ibn Muhammad ibn Mani (member of the Permanent Committee); His Excellence, Ash-Shaykh Ibrahim ibn Muhammad ibn Ibrahim Aal-Ash-Shaykh (member of the Permanent Committee); Ash-Shaykh Salih ibn Muhammad Al-Luhaydan (Chief Royal Advisor and Former Chief Justice of the Supreme Court);
Ash-Shaykh Abdul-Mushin ibn Hamad Al-Abbad Al-Badr (President of the Islamic University in Madinah Al-Munawwarah); Ash-Shaykh Muhammad Amman ibn Ali Al-Jami (Professor at the Islamic University in Madinah Al-Munawwarah); Ash-Shaykh Abdur-Rahman bin Nasir Al-Barrak (Professor at Al-Imam Muhammad ibn Saud Islamic University); Ash-Shaykh Ali ibn Muhammad ibn Nasir Al Faqihi (Professor at the Islamic University in Madinah Al-Munawwarah); Ash-Shaykh Salih ibn Ghanim As-Sadlan (Professor at Al-Imam Muhammad ibn Saud Islamic University); Ash-Shaykh Rabi ibn Hadi ibn Umayr Al-Madkhali (Professor at the Islamic University in Madinah Al-Munawwarah); Ash-Shaykh Salih ibn Sad As-Suhaymi (Lecturer at the Prophetic Masjid); Ash-Shaykh Ubayd ibn Abdullah Al-Jabiri (Professor at the Islamic University of Madinah Al-Munawwarah) May Allah have mercy upon and forgive the mistakes of those who died and preserve those still among us. The noble Shaykh used to take care of his appearance without squandering or extravagance. He used to take care of his bodily cleanliness, trimming his moustache and adorning himself with perfume, rather he put it on every day and he used to serve wood incense in his gathering more than once, if not, then he served it once at least. He used to wear his Bisht (Cloak) for his Salah, his visits and when going to work. His garments used to be higher than his ankles by four fingers length, as he used to see the falling of the clothes; trousers or cloak, below the ankles to be a disliked forbiddance, whether it was done out of pride or not. The Shaykh had ten children (four sons, and six daughters). So many people offered the Funeral Prayer over him after the Friday Prayer, which gives evidence to the fact of how much he was loved. May Allah be merciful to him, forgive him, give him access to His Spacious Paradise, lighten his grave, let him dwell with the pious, and gather us with him in the abode of His Honor and Mercy.
Aqidah (Creed)
Definition of Islam
Islam means total submission to Allah (Exalted be He) through belief in His Oneness, and showing subservient and servile obedience to Him. This is the meaning of Islam. The Arabic root word 'Aslama' means to show submission and surrender to someone and obey his commands. Accordingly, Islam means surrender and submission to Allahs Will by means of believing in His Oneness, being devoted to Him, obeying His commandments and abandoning what He has prohibited. Such is Islam, about which Allah (Exalted be He) says: Truly, the religion with Allah is Islam. (NQ 3:19) Muslims are called such, as they show complete submission to Allah and obey Him, abiding by His Commandments and refraining from what He has prohibited. Islam is also a name for all the Commandments of Allah (Exalted be He) and His Messenger (peace be upon him), including Salah (Prayer), Sawm (Fasting), Zakah (Obligatory Charity), Hajj (Pilgrimage), Faith and so on. Such categories fall under Islam. In this regard, Allah (Exalted be He) says: This day, I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as your religion. (NQ 5:3) He (Glorified be He) also says: And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers. (NQ 3:85) Therefore, a Muslim is a person who submits himself to Allah (Exalted be He) as far as his words, practical behavior and belief are concerned. In other words, Islam stands for total submission to and abidance by His Commandments in all aspects of life.
Correct Aqidah and its Antithesis

All praise be to Allah Alone, and peace and blessings be upon the Last of the Prophets. Since sound Aqidah (Creed) is the main origin of Islam and the basis of the religion, I found it suitable to make it the topic of this lecture. It is well established by textual proofs from the Qur'an and the Sunnah that the actions and words of a human are only valid and accepted when they are based on the sound Aqidah. If the Aqidah is not sound, all actions and words are void. Allah (Exalted be He) says: And whosoever disbelieves in Faith (i.e. in the Oneness of Allah and in all the other Articles of Faith i.e. His Angels, His Holy Books, His Messengers, the Day of Resurrection and Divine Preordainments), then fruitless is his work; and in the Hereafter he will be among the l osers. (NQ 5:5) Allah (Exalted be He) also says: And indeed it has been revealed to you (Oh Muhammad), as it was to those (Messengers) before you: that if you join others in worship with Allah, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers. (NQ 39:65) There are numerous Ayat (Qur'anic Verses) on this meaning. The clear Book of Allah and the Sunnah of the Prophet (peace be upon him) indicate that the sound Aqidah is to believe in: 1. 2. 3. 4. 5. 6. Allah, His Angels, His (Divine) Books, His Messengers, the Hereafter, and in Al-Qadr (The Divine Decree), whether good or bad.
These six matters are the fundamental bases of Aqidah with which the Book of Allah was revealed and with which his Messenger Muhammad (peace be upon him) was sent. From belief in these bases stems belief in all other matters of Al-Ghayb (The Unseen) that Allah and His Messenger informed us about and, therefore, we must believe them to be true. There are so many proofs in the Book of Allah and the Sunnah of the Prophet (peace be upon him) emphasizing these six bases, such as the Words of Allah (Exalted be He): It is not Al-Birr (Piety, Righteousness, and Each and Every Act of Obedience to Allah, etc.) that you turn your faces towards the east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allah, the Last Day, the Angels, the Book, and the Prophets. (NQ 2:177) Allah (Glorified be He) also says: The Messenger (Muhammad) believes in what has been sent down to h im from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say), We make no distinction between one another of His Messengers. (NQ 2:285) And:
Oh you who believe! Believe in Allah, and His Messenger (Muhammad), and the Book (the Quran) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him); and whosoever disbelieves in Allah, His Angels, His Books, His Messengers, and the Last Day, then indee d he has strayed far away. (NQ 4:136) And: Know you not that Allah knows all that is in the heavens and on the earth? Verily, it is (all) in the Book (Al-Lauh Al-Mahfuz). Verily that is easy for Allah. (NQ 22:70) As for the authentic Ahadith proving these bases, they are numerous. For example, the famous Sahih (Authentic) Hadith which is related by Imam Muslim from the Hadith of Al-Amirul-Mu'minin (The Commander of the Believers), Umar ibnul-Khattab (may Allah be pleased with him), who said: Jibril (peace be upon him) asked the Prophet (peace be upon him) about Iman (Faith), and he replied, 'Iman is to believe in Allah, His Angels, His Books, His Messengers, and the Last Day; and that you believe in Predestination, both the good and bad thereof. (Bukhari, Muslim, Tirmithi, Nasai, Abu Dawud, Ibn Majah and Ahmad) It is upon these matters that other obligations of Iman that a Muslim must believe in and follow regarding the rights owed to Allah, the Last Day, and other matters related to Al-Ghayb. Believing in Allah is to believe that He is the One True God Who is worthy of worship without associating anything with Him, because He is the Creator of all creatures, Who is Gracious and Kind to them, provides for them and knows what they conceal and what they reveal. He is the One Able to reward the good-doers and to punish the wrong-doers. For this worship, Allah has created both mankind and Jinn (Creatures Created from Fire) and commanded them to adhere to it, saying: And I (Allah) created not the Jinn and mankind except that they should worship Me (Alone). I seek not any provision from them (i.e. provision for themselves or for My creatures) nor do I ask that they should feed Me (i.e. feed themselves or My creatures). Verily, Allah is the All-Provider, Owner of Power, the Most Strong. (NQ 51:56-58) Allah (Exalted be He) also says: Oh mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become Al-Muttaqun (Pious). Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped). (NQ 2:21-22) Allah has sent the Messengers and revealed the Divine Books to explain this truth, call people to it and warn people against what contradicts it. Allah (Glorified be He) says: And verily, We have sent among every Ummah (Community or Nation) a Messenger (proclaiming): Worship Allah (Alone), and avoid (or keep away from) Taghut (All False Deities i.e. do not worship Taghut alongside Allah).
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(NQ 16:36) Allah (Exalted be He) also says: And We sent not any Messenger before you (Oh Muhammad) except that We revealed to him (the statement): La ilaha illa Ana (None Has the Right to be Worshipped but Me), so worship Me (Alone and none else). (NQ 21:25) And: (This is) a Book, the Verses whereof are perfected (in every sphere of knowledge), and then explained in detail from One (Allah), Who is All-Wise, Well-Acquainted (with all things). (Saying) worship none but Allah. Verily, I (Muhammad) am unto you from Him a warner and a bringer of glad tidings. (NQ 11:1-2) The essence of this worship is to dedicate all acts of worship to Allah Alone, such as supplication, fear, hope, Salah (Prayer), Sawm (Fasting), slaughtering sacrificial animals, vowing as well as other kinds of worship, while feeling submissive, hopeful and fearful of Allah, along with complete love to Him and humility before His Greatness. Most Ayat were revealed for the sake of this great principle. Allah (Exalted be He) says: So worship Allah (Alone) by doing religious deeds sincerely for His sake only. Surely the religion (i.e. the worship and the obedience) is for Allah only. (NQ 39:2-3) And: And your Lord has decreed that you worship none but Him. (NQ 17:23) And: So, call you (Oh Muhammad and the believers) upon (or invoke) Allah making (your) worship pure for Him (Alone) (by worshipping none but Him and by doing religious deeds sincerely for His sake only and not to show off nor set up rivals with Him in worship), however much the disbelievers (in the Oneness of Allah) hate it. (NQ 40:14) It is related in Sahih Al-Bukhari and Sahih Muslim on the authority of Muadh (may Allah be pleased with him) that the Prophet (peace be upon him) said: The Right of Allah over His slaves is that they should worship Him and not associate anything with Him (in worship). (Bukhari, Muslim, Tirmithi, Ibn Majah and Ahmad) One of the bases of Iman is to believe in the Five Pillars of Islam that Allah has ordained and enjoined upon His servants, which are:
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1. 2. 3. 4. 5.
The testimony that there is no god (with the right to be worshiped) but Allah and Muhammad is His Messenger; Performance of Salah (Prayers); Paying Zakah (Obligatory Charity); Fasting during Ramadan and Performing Hajj (Pilgrimage) to the sacred House of Allah for those who have the ability to do so,
in addition to other obligatory acts which are laid down by the Shariah (Islamic Law). The most important pillar is the testimony that there is no god but Allah and Muhammad is His Messenger. The testimony that there is no god but Allah demands that we sincerely worship Allah Alone and negate any kind of worship to other than Him. This is the meaning of There is no god but Allah. It means there is no one worthy of worship except Allah. Anyone that is worshiped other than Allah, such as humans, kings, Jinn or others, they are all worshiped falsely because the Only One Who is worthy of worship is Allah Alone. Allah (Exalted be He) says: That is because Allah He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, is Batil (Falsehood). (NQ 22:62) We have mentioned earlier that Allah (Glorified be He) created mankind and Jinn for this reason and commanded them to worship Him and sent messengers and revealed Divine Books to teach this truth. Please contemplate this well in order to know the deep ignorance that many Muslims have fallen into by neglecting this pillar to the extent that they worship others along with Allah and give His Exclusive Right to be worshipped to others. Allah is the One sought for help. One of the bases of Iman in Allah is to believe that He is the Creator of the universe, Who manages all things by His Knowledge and Power, as He wills. He is the Master of this world and the Hereafter, and the Lord of all existence. There is no Creator or Lord except Him. He sent His messengers and revealed the Divine Books to guide His servants and call them to salvation and uprightness in this life and the next. He has no partner in any of this, Allah (Exalted be He) says: Allah is the Creator of all things, and He is the Wakil (Trustee, Dispos er of Affairs, Guardian) over all things. (NQ 39:62) And: Indeed your Lord is Allah, Who created the heavens and the earth in Six Days, and then He Istawa (Rose Over) the Mighty Throne (really in a manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars and subjected them to His Command. Surely, His is the Creation and the Commandment. Blessed is Allah, the Lord of the Alamin (Mankind, Jinn and All that Exists)! (NQ 7:54) Also, one of the bases of Iman is to believe in the Perfectly Magnificent Names of Allah and His Sublime Attributes that are stated in His Glorious Book and are authentically reported from the Prophet (peace be upon him) without Tahrif (Distortion of the Meaning), Tatil (Negation of the Meaning or Function of Allahs Attributes), Takyif (Descriptive Designation of Allahs Attributes) or Tamthil (Likening Allahs Attributes to those of His Creation). They must be acknowledged without Takyif along with believing in their great meanings, which constitute the Attributes of Allah (Glorified and Exalted be He). We must describe Him with these attributes, as befits His Glory, without likening Him to any of His creatures. Allah (Exalted be He) says: There is nothing like Him; and He is the All-Hearer, the All-Seer. (NQ 42:11)
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And: So put not forward similitudes for Allah (as there is nothing similar to Him, nor He resembles anything). Truly! Allah knows and you know not. (NQ 16:74) This is the Aqidah of Ahlus-Sunnah wal-Jamaah (The Adherents of the Sunnah and the Muslim Community) who are mainly the Sahabah (Companions of the Prophet) and those who righteously follow them. It is transmitted by Imam Abul-Hasan AlAshary (d. 324 A.H., may Allah be merciful to him) in His Book Al-Maqalat from the scholars of Hadith and Ahlus-Sunnah and by other scholars and religious figures. Al-Imam Al-Awzay (d. 157 A.H., may Allah be merciful to him) reported that Az-Zuhry (d. 124 A.H.) and Makhul were asked about Al-Ayatus-Sifat (The Qur'anic verses including Allahs Attributes), and they replied: Believe in them as they are stated. Al-Walid ibn Muslim (may Allah be merciful to him) reported that Malik (d. 179 A.H.), Al-Awzay (d. 157 A.H.), Al-Layth ibn Sad (d. 175 A.H.), and Sufyan Ath-Thawry (d. 161 A.H., may Allah be merciful to them) were asked about Allahs Attributes, and they all said: Believe in them as they are stated without Takyif. Al-Awzay (d. 157 A.H., may Allah be merciful to him) said: When there were many Tabiun (Followers, the Generation After the Companions of the Prophet) among us, we used to say: Allah (Exalted be He) is on His Throne, and we believe in the Ahadith of Attributes which were reported in the Sunnah. When Rabiah ibn Abu Abdur-Rahman (d. 136 A.H.), the teacher of Imam Malik (d. 179 A.H., may Allah be merciful to them) was asked about Al-Istawa', he said: Istiwa' (Allah's Rising Over the Throne in a M anner that Befits Him) is not unknown and AlKayf (the modality of how it happened) is not perceived. Allah sent down the Message, which the Messenger clearly conveyed, and we have to believe in it. When Imam Malik (d. 179 A.H., may Allah be merciful to him) was asked about this, he said: Istiwa' is well known, but the Kayf is not, believing in it is obligatory, and asking about it is a Bidah (Innovation in the Religion). Then he said to the questioner: I do not think except that you are an evil person. and he commanded that he should be brought out of the Masjid. The same meaning was reported from Umm Salamah, the Mother of the Believers (may Allah be pleased with her). Imam Abu Abdur-Rahman Abdullah ibn Al-Mubarak (d. 181 A.H., may Allah be merciful to him) said: We believe that our Lord (Glorified be He) is above His heavens and over His Throne and creation. The words of the Imams in this regard are numerous and cannot be all mentioned in this lecture. Anyone who wants to read about this should refer to the statements of Ahlus-Sunnah in this regard, such as the book As-Sunnah by Abdullah ibn Imam Ahmad (d. 290 A.H.), Usul As-Sunnah by his father, Sharh As-Sunnah by Al-Imam Al-Barbahari (d. 329 A.H.), At-Tahawiyyah by Abu Jafar At-Tahawi (d. 321 A.H.), At-Tawhid (Monotheism) by Imam Muhammad ibn Khuzaymah (d. 311 A.H.), the book As-
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Sunnah by Abul-Qasim Al-Lalika'y At-Tabary (d. 418 A.H.), and the book As-Sunnah by Abu Bakr ibn Abu Asim (d. 287 A.H.), and the answer of Ash-Shaykhul-Islam Ibn Taymiyyah (d. 728 A.H.) to the people of Hamah, which was a great and beneficial answer in which he explained the Aqidah of Ahlus-Sunnah and reported many of their words and textual and rational proofs on the validity of the view of Ahlus-Sunnah and the invalidity of the views of their opponents. There is also his thesis called AtTadmuriyyah in which he elaborated and explained the Aqidah of Ahlus-Sunnah supported by the textual and rational evidence, and refuted the pleas of the opponents in order to show the truth and refute error to people of knowledge who search this matter out of good intention and with a desire for the truth. All those who disagreed with Ahlus-Sunnah in what they believe concerning the Names and Attributes of Allah contradicted the textual and rational evidence. Open contradiction in what they prove or negate is evident. Ahlus-Sunnah wal-Jamaàh (Adherents to the Sunnah and the Muslim Community) acknowledge all the attributes affirmed by Allah in His book and by the Prophet (peace be upon him) in his Sunnah (whatever is reported from the Prophet) without Tamthil (Likening Allahs Attributes to those of His Creation) or Ta`til (negation of the meaning or function of Allah's Attributes). Therefore, their opinions are free from contradictions, and they act upon all the relevant evidence. It is the constant Law of Allah that those who adhere to the truth brought by His Messengers and are sincere to Allah in their endeavors, Allah will surely grant them success and make their evidence prevail. Allah (Exalted be He) says: Nay, We fling (send down) the truth (this Qura n) against the falsehood (disbelief), so it destroys it, and behold, it (falsehood) is vanished. (NQ 21:18) Allah (Glorified be He) also says: And no example or similitude do they bring (to oppose or to find fault in you or in this Qur an), but We reveal to you the truth (against that similitude or example), and the better explanation thereof. (NQ 25:33) In his Famous Book on Tafsir (Exegesis of the Meanings of the Qur'an), Al-Hafizh Ibn Kathir (d. 774 A.H.) may Allah be merciful to him) had a good comment in his explanation of the Ayah (Qur'anic verse) where Allah (Glorified and Exalted be He) says: Indeed, your Lord is Allah, Who created the heavens and the ea rth in Six Days, and then He Istawa (Rose Over) the Mighty Throne (really in a manner that suits His Majesty). (NQ 7:54) We are citing it here for its great importance: People have many opinions regarding this matter but this is not the place to cite them. We just have to follow the way of the Salaf (Righteous Predecessors) in this issue, such as Malik (d. 179 A.H.), Al-Awza`y (d. 157 A.H.), Ath-Thawry (d. 161 A.H.), Al-Layth ibn Sa`d (d. 175 A.H.), AshShafi`y (d. 204 A.H.), Ahmad (d. 241 A.H.), Ishaq ibn Rahawayh (d. 238 A.H.) and other Imams of the past and present; that is, to acknowledge them (Allahs Attributes) as they are stated without Takyif (Descriptive Designation of Allahs Attributes), Tashbih (Comparison), Ta`til or Ta'wil (Allegorical Interpretation). The literal outward meaning that crosses the minds of anthropomorphists is negated with respect to Allah, for nothing created has any resemblance to Him. There is nothing like Him; and He is the All-Hearer, the All-Seer. It is as the Imams, including Nuàym ibn Hammad Al-Khuza`y (d. 228 A.H.), the teacher of Al-Bukhari (d. 256 A.H.), said, Anyone who compares Allah to His creation or denies the attributes with which Allah has described Himself has committed an act of Kufr (Disbelief). There should be no Tashbih concerning the attributes described by Allah or His Messenger. Anyone who affirms what is
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mentioned in the explicit Ayat and authentic Ahadith in a way that befits the Magnificence of Allah and negates any imperfection in Him follows the right path. End of the quote of Ibn Kathir (may Allah be merciful to him). Belief in the Angels involves belief in them generally as well as in detail. A Muslim should believe that Allah created angels to obey Him, whom He described as: ...honored slaves. Who speak not until He has spoken, and they act on His Command. He knows what is before them, and what is behind them, and they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him. (NQ 21:26-28) There are different types of angels. Every type has a role. Some angels are in charge of carrying the Mighty Throne, some are in charge of Paradise and Hellfire, and some are in charge of recording peoples deeds. We must believe in the angels specifically named by Allah and His Messenger, such as Jibril, Mika'il, Malik (who is in charge of the Hellfire), Israfil (who is assigned to blow the horn), Munkar and Nakir (the interrogators in the grave) and Harut and Marut (who tried the people with magic). They are mentioned in authentic Ahadith. It is authentically narrated by Muslim (d. 261 A.H.) in his Sahih from Àishah (may Allah be pleased with her) that the Prophet (peace be upon him) stated: Angels were created from light, Jinn from a smokeless flame of fire, and Adam from that which you have been told (i.e. sounding clay like the clay of pottery). (Muslim and Ahmad) The same applies to belief in Divine Books. Muslims must generally believe that Allah sent down Scriptures to His Messengers and Prophets to show His Rights as their God and call people to the truth. Allah (Exalted be He) says: Indeed, We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance (justice) that mankind may keep up justice. (NQ 57:25) Allah (Exalted be He) also says: Mankind was all one community and Allah sent Prophets with glad tidings and warnings, and with them He sent down the Scripture in truth to judge between people in matters wherein they differed. (NQ 2:213) We must believe in the Books that Allah mentioned by name, such as the Tawrah (Torah), the Injil (Gospel), the Zabur (Book revealed to Prophet Dawud), and finally the Qur'an. The Qur'an being the last and best Book that stands as a witness over all previous Books, confirming the truth mentioned in them or revealing the distortions made in them. This is the Book that the entire Muslim nation must follow and rule according to its law, along with the authentic Hadiths reported from Prophet Muhammad (peace be upon him). Allah (Exalted be He) sent Prophet Muhammad (peace be upon him) to both mankind and Jinn, and sent down to him the Qur'an to judge between people according to it. Allah made it a healing for what is in the breasts, a clarification of everything, and guidance and mercy for the believers. Allah (Exalted be He) says: And this is a blessed Book (the Quran) which We have sent down, so follow it and fear Allah (i.e. do not disobey His Orders), that you may receive mercy (i.e. be saved from the torment of Hell). (NQ 6:155)
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And: And We have sent down to you the Book (the Quran) as an exposition over everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allah as Muslims). (NQ 16:89) And: Say (Oh Muhammad): Oh mankind! Verily, I am sent to you all as the Messenger of Allah - to Whom belongs the dominion of the heavens and the earth. La ilaha illa Huwa (none has the right to be worshipped but He). It is He Who gives life and causes death. So believe in Allah and His Messenger (Muhammad), the Prophet who can neither read nor write (i.e. Muhammad), who believes in Allah and His Word (this Quran, the Tawrah and the Injil and also Allahs Word): Be! - and he was, i.e. Isa son of Maryam, and follow him so that you may be guided. (NQ 7:158) There are many Ayat which carry this meaning. The same applies to belief in messengers. We must believe in messengers in general and some of them in detail. We must believe that Allah sent messengers to His servants as bearers of glad tidings, warners, and callers to the truth. Anyone who positively responds to their call shall attain happiness, whereas those who contradict them will bring upon themselves failure and regret. Prophet Muhammad ibn Abdullah (peace be upon him) is the last and best of the Prophets, as Allah (Glorified be He) says: And verily, We have sent among every Ummah (Community or Nati on) a Messenger (proclaiming): Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities i.e. do not worship Taghut alongside Allah). (NQ 16:36) Allah (Exalted be He) also says: Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the (coming of) Messengers. (NQ 4:165) And: Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal (Last) of the Prophets. (NQ 33:40) Any prophet whose name was mentioned by Allah or authentically reported from the Messenger (peace be upon him) must be believed in personally and specifically. Among these Messengers are Nuh (Noah), Hud (Eber), Salih (Shaloh), Ibrahim (Abraham) and many others (may peace and blessings be upon them, their family, and followers). As for belief in the Last Day, it comprises belief in all the events that Allah and His Messenger (peace be upon him) informed us about, which shall occur after death, such as the trial of the grave, and the torment or bliss in the grave, and the horrors and distresses of the Day of Resurrection, such as As-Sirat (The Bridge Over the Fire), Al-Mizan (the Scales for the Weighing of Deeds), punishment and reward, records of deeds that shall be laid open which people shall receive in their right hand, their left hand or behind their back. It also includes belief in the Hawd (The Prophets Basin in the Hereafter), Paradise, Hellfire, the
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believers seeing and speaking to Allah (Glorified be He), and the other things mentioned in the Qur'an and Sunnah. Every Muslim has to believe in all these matters as taught by Allah and His Messenger (peace be upon him). With regard to belief in predestination, it consists of four elements: 1. The belief that Allah knows what happened in the past and what will happen in the future, and all matters of His creatures, their sustenance, lifetime, deeds, and all other issues; nothing is hidden from Him. Allah (Glorified be He) says: Verily, Allh is the All-Knower of everything. (NQ 8:75) And: ...that you may know that Allh has power over all things, and that Allah encompasses all things in (His) Knowledge. (NQ 65:12) 2. The belief that Allah has records of everything He predestined. Allah (Glorified be He) says: We know that which the earth takes of them (their dead bodies), and with Us is a Book preserved (i.e. the Book of Decrees). (NQ 50:4) And: ...and all things We have recorded with numbers (as a record) in a Clear Book. (NQ 36:12) And: Know you not that Allah knows all that is in the heaven and on the earth? Verily, it is (all) in the Book (Al-Lauh-al-Mahfuz). Verily that is easy for Allah. (NQ 22:70) 3. The belief that the Will of Allah is inevitably executed. Whatever He wills, will be; and whatever He does not, will never be. Allah (Glorified be He) says: Verily, Allah does what He wills. (NQ 22:18) And: Verily, His Command, when He intends a thing, is only that He says to it, "Be!" - and it is! (NQ 36:82) And:
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And you cannot will unless (it be) that Allah wills - the Lord of the Alamin (mankind, Jinn and all that exists). (NQ 81:29) 4. The belief that Allah (Exalted be He) is the Creator of all things that exist. There is no creator or Lord except Him. Allah (Glorified be He) says: Allah is the Creator of all things, and He is the Wakil (Trustee, Disposer of Affairs, Guardian) over all things. (NQ 39:62) And: Oh mankind! Remember the Grace of Allah upon you! Is there any creator other than Allah who provides for you from the sky (rain) and the earth? La ilaha illa Huwa (None has the right to be worshipped but Him). How then are you turning away (from Him)? (NQ 35:3) According to Ahlus-Sunnah wal-Jamaàh, belief in these four elements constitutes the belief in Predestination. However, some followers of Bidàh (Innovation in the Religion) deny some of these aspects. Furthermore, belief in Allah includes believing that Iman is translated into words and deeds whose power increases by performing acts of obedience to Allah and decreases by committing sins. It is also not permissible to declare a Muslim to be a Kafir (Disbeliever) for committing a sin below the level of Shirk (Associating Others with Allah in His Divinity or Worship) and Kufr (Disbelief), such as Zina (Sexual Intercourse Outside Marriage), robbery, Riba (Usury/Interest), intoxication, and disobedience to parents and other major sins, so long as the person concerned does not regard them as being lawful. Allah (Glorified be He) says: Verily, Allah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whomsoever He pleases. (NQ 4:48) Moreover, it is authentically reported from the Prophet (peace be upon him) that Allah will bring out of the Fire those who have as little as a mustard seed of faith in their hearts. Another aspect of belief in Allah is love and hate, and loyalty and disassociation for the sake of Allah. Thus, a believer should love and support believers, and dislike and oppose Kufar (Disbelievers). Foremost among the believers of this nation are the Sahabah (Companions of the Prophet). Hence, AhlusSunnah wal-Jamaàh love them, support them, and believe that they were the best of people after the prophets, because the Prophet (peace be upon him) said (as it is agreed upon by Imams Bukhari and Muslim): The best people are those living in my generation, and then those who will follow them, and then those who will follow the latter. (Bukhari, Muslim, Tirmithi, Ibn Majah and Ahmad) They also believe that the best among them was Abu Bakr As-Siddiq, then Ùmar Al-Faruq, then Ùthman Dhu Al-Nurayn, then Àly Al-Murtada (may Allah be pleased with them all), and the rest of the Ten Sahabah given the glad tidings of entering Paradise, then the rest of Sahabah who migrated, fought in Badr, gave the first pledge, followed by those who came later, may Allah be pleased with them all). Ahlus-Sunnah wal-Jamaàh remain silent regarding the disputes that arose between the Sahabah knowing that they were Mujtahidun (Scholars Qualified to Exercise Juristic Effort to Infer Expert Legal Rulings), who would be doubly rewarded if their view was true and would receive only a single reward if their view was incorrect. Furthermore, they love and support the believing household of the Prophet (peace be upon him) and his wives, the Mothers of the Believers, asking that Allah be pleased with them. On the other hand, they disavow the approach of Ar-Rawafid (a group of the Shia) who hate and revile the Sahabah and exceed the proper limits regarding Ahlul-Bayt (Members of the Prophet's
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Extended Muslim Family) placing them in a higher rank than that which Allah has given them. They also disavow the approach of An-Nawasib (A Deviant Islamic Sect Slandering Àly ibn Abu Talib and the family of the Prophet) who harm Ahlul-Bayt in both word and action. The correct Àqidah with which the Messenger (peace be upon him) was sent is all that is mentioned in this brief speech. This is (in brief) the Àqidah of the Saved Sect, namely, Ahlus-Sunnah wal-Jamaàh. The Prophet (peace be upon him) said: A group of people from my Ummah (Nation Based on One Creed) will remain victorious (and on the right path), and those who desert or oppose them shall not be able to do them any harm until Allahs Command is executed (i.e. Resurrection is established). (Bukhari, Muslim and Ahmad) He (peace be upon him) also said: The Jews split into seventy one sects, the Christians split into seventy two sects, and this Ummah will split into seventy-three sects, all of which are in Hellfire except one. The Sahabah said, Which is that one (sect), Oh Messenger of Allah? He (peace be upon him) said, Those who follow the very same (path) that I and my Companions follow. (Tirmithi, Abu Dawud, Ibn Majah and Ahmad) This is the correct Àqidah that every Muslim is obliged to follow, remain steadfast upon and beware of anything that opposes it. There are numerous categories of those who reject and deviate from this Àqidah (Creed). They include, among others, those who worship idols, angels, Awliya' (Pious People), Jinn (Creatures Created from Fire), trees, and stones. These people have not followed the call of the Messengers of Allah; rather, they stubbornly rejected their call. This is exactly what the Quraysh and some other Arab tribes did with Prophet Muhammad (peace be upon him). They used to beseech their false gods to fulfill their needs, heal their sick, and grant them victory over their enemies. They would also offer sacrifices to them and make vows in their names. When the Messenger of Allah (peace be upon him) disapproved of their beliefs and called them to worship Allah Alone and not to associate others with Him in worship, they replied: Has he made the Alihah (gods) all into One Ilah (God - Allah). Verily, this is a curious thing! (NQ 38:5) The Prophet (peace be upon him) continued calling them to worship Allah Alone, warning them against associating others with Him in worship, and explaining to them the reality of Islam. His efforts eventually paid off when they entered the Religion of Allah in crowds. Islam became superior to all religions due to the huge efforts made by the Messenger of Allah (peace be upon him), the Sahabah (Companions of the Prophet), and those who followed them in righteousness. The situation changed again after ignorance dominated and an overwhelming majority of people reverted to their foolish and ignorant practices, such as excessive veneration of Prophets and Awliya', whom they invoked and sought help from. This is in addition to all other forms of Shirk (Associating Others with Allah in His Divinity or Worship). They did not sufficiently understand the true meaning of Tawhid (Belief in the Oneness of Allah) as the Arab disbelievers actually did. Allah is the One sought for help. These forms of Shirk are increasingly widespread among people in our present time due to ignorance and the long interval between the era of prophethood and the present time. The argument these people put forward is not different from that of their predecessors, namely: These are our intercessors with Allah. (NQ 10:18)
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And: We worship them only that they may bring us nearer to Allah. (NQ 39:3) Allah refuted this false claim and made it clear to them that worshipping anything else other than Him is Shirk and Kufr (Disbelief). Allah (Exalted be He) says in this regard: And they worship besides Allah things that harm them not, nor profit them, and they say: These are our intercessors with Allah. (NQ 10:18) And: ...Say: Do you inform Allah of that which He knows not in the heavens and on the earth? Glorified and Exalted is He above all that which they associate as partners (with Him)! (NQ 10:18) In this Ayah (Qur'anic Verse), Allah (Glorified be He) clearly declares that worshipping Prophets, Awliya', and others besides Him is major Shirk (Associating Others with Allah in His Divinity or Worship which Exits One From the Fold of Islam), even if those who commit it call it by other names. Allah (Exalted be He) says: And those who take Auliya (Protectors, Helpers, Lords, Gods) besides Him (say): We worship them only that they may bring us near to Allah. (NQ 39:3) Allah (Glorified be He) refutes their claims, saying: Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever. (NQ 39:3) Thus, Allah makes it crystal clear that the worship they offer to anything or anyone other than Him, whether in the form of invocation, hope, fear, or otherwise, is in fact Kufr. Allah (Exalted be He) also calls them liars when they claim that their false gods bring them closer to Him. There are a number of false ideologies in our present time that contradict the authentic Àqidah with which the Messengers (peace be upon them) were sent. These false ideologies are like the beliefs of the followers of Marx, Lenin, and others who call to atheism and Kufr and who give their beliefs different names, such as socialism, communism, Ba`thism, and so on. Those atheists reject all religions and claim that there is no God, and that life is only matter. They do not believe in the Last Day, Paradise, or Hell. Whoever studies their books will certainly notice their rejection of all religions. Undoubtedly, their ideology contradicts the true heavenly religion and those who follow these false ideologies will certainly bear the worst of consequences both in this world and in the Hereafter. Other beliefs which contradict true beliefs include those of the Sufis who believe that the so-called Awliya' are Allahs partners in His control and disposition of the worldly affairs. They give them names such as Qutb (Sufi Title denoting a Perfect Master), Watad (Sufi Title denoting a Peg for Maintaining Faith), Ghawth (Sufi Title Denoting a Source of Succor), as well as other names which they gave to their gods. Indeed, this is the worst form of Shirk with relation to Allahs Lordship. It is even far worse than the form of Shirk that was prevalent in pre-Islamic Arabia. At that time, the Arabs associated partners with Allah only in worship, not in His Lordship. Moreover, they used to associate partners with Allah in prosperity; but in adversity, they dedicated their worship to Allah Alone. Allah (Glorified be He) says:
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And when they embark on a ship, they invoke Allah, making their Faith pure for Him only: but when He brings them safely to land, behold, they give a share of their worship to others. (NQ 29:65) They acknowledged that Allah is the only Lord. Allah (Glorified be He) says: And if you were to ask them who created them, they will surely say: Allah. (NQ 43:87) And: Say (Oh Muhammad): Who provides for you from the sky and the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs? They will say: Allah. Say: Will you not then be afraid of Allahs punishment (for setting up rivals in worship with Him)? (NQ 10:31) In addition to many Ayat to the same effect. As for people who commit Shirk these days, they are worse than their predecessors for two reasons: 1. 2. Some of them associate partners with Allah in Lordship. They commit Shirk in prosperity and adversity.
This is quite obvious from their practices at the shrines of Al-Husayn, Ahmad Al-Badawy (d. 675 A.H), and other places in Egypt, the shrine of Abu Bakr Al-Àydarus in Aden (d. 914 A.H.), the shrine of Al-Hady in Yemen (d. 298 A.H.), the shrine of Ibn Àraby (d. 638 A.H.) in the Levant (the region covering Syria, Lebanon, Jordan, and Palestine), the shrine of Ash-Shaykh ÀbdulQadir Al-Jilany in Iraq (d. 561 A.H.). This is in addition to other well-known shrines which the common people excessively revere and honor in a way befitting Allah (Glorified and Exalted be He) only. There are only a few people who take great pains to remind these ignorant people of the reality of Tawhid with which Allah sent His Prophet Muhammad (peace be upon him) as well as the previous Messengers (peace be upon them). Truly, we belong to Allah and to Him is the final return. We ask Allah (Glorified be He) to guide them to the Truth and to help Muslim leaders combat and uproot this form of Shirk. Truly, He is the All-Hearing, Ever-Near. Again, among the beliefs that contradict the true Àqidah with regard to the Names and Attributes of Allah are the beliefs held by Al-Jahmiyyah (A Deviant Islamic Sect Denying Some of Allahs Attributes, Claiming they are Ascribed to People and thus Cannot be Ascribed to Allah) and Al-Mu`tazilah (A Deviant Islamic Sect Claiming that those who Commit Major Sins are in a State Between Belief and Disbelief) and their like who denied the Attributes of Allah. These sects deny the perfection of the Attributes of Allah. They give Him attributes of nonexistent, inanimate, or impossible beings. He is exalted far above what they say. Other sects, such as Al-Ashaìrah (A Muslim Group that Bases its Creedal on Logic), deny some of the Attributes of Allah while confirming others, thus contradicting clear logical as well as textual evidence. Conversely, Ahlus-Sunnah wal-Jamaàh (Adherents to the Sunnah and the Muslim Community) confirm all the Names and Attributes that Allah has confirmed for Himself in the Qur'an or through His Messenger Muhammad (peace be upon him). They place Him far above His creation without the slightest bit of Ta`til (Negation of the Meaning or Function of Allahs Attributes). They follow all proofs in the Qur'an and the Sunnah without twisting the meanings thereof in the least. In this way, they have avoided confusion into which others have fallen. This belief is the way to salvation and bliss in this world and in the Hereafter. It is the straight path followed by the Salaf (Righteous Predecessors) and the leaders of this Ummah (Nation Based on One Creed). The condition of the present-day Muslims will not be rectified except by following the same path of the Salaf who adhered to the Qur'an and the Sunnah and shunned all that contradicts them.
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May Allah grant us success. Indeed, He (Glorified be He) is Sufficient for us, and He is the Best Disposer of our affairs. There is neither might nor power except with Allah. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
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The Meaning of the Testification: There is no god but Allah

Allah (Exalted be He) sent His Prophet Muhammad (peace be upon him) to mankind in general, Arabs and non-Arabs, humans and Jinn, both male and female. He was to call them to believe in the Oneness of Allah, being devoted to Him and having faith in the Prophet (peace be upon him), in all that was revealed to him and in all messengers, angels, heavenly revealed books, the Last Day, Paradise, Hellfire, and Predestination, the sweet and the bitter thereof. One also has to believe that Allah (Exalted be He) has predestined, known, enumerated, and recorded all things. Thus, anything that happens is predestined by Allah (Exalted be He). He ordered people to testify that there is no god but Allah. Actually, it is the first thing to which he called people and the first pillar of Islam. However, most people refused to respond to and denied his call. Moreover, the Quraysh said, as is narrated by Allah (Exalted be He) in the Qur'an, "Has he made the Alihah (gods) (all) into One Ilah (God - Allah). Verily, this is a curious thing! (NQ 38:5) Thus, Allah (Glorified be He) also says about them, Truly, when it was said to them: La ilaha illallah (None has the right to be worshipped but Allah), they puffed themselves up with pride (i.e. denied it). And (they) said: Are we going to abandon our Alihah (gods) for the sake of a mad poet? (NQ 37:35-36) Actually, they refused the Islamic call as they had for so long been worshipping idols and other deities besides Allah (Exalted be He). Therefore, they opposed the call of the Prophet (peace be upon them) to believe in the Oneness of Allah and be devoted to Him. In fact, the Prophets (peace be upon him) call was the same as that of all the prophets. In this regard, Allah (Exalted be He) says: And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities i.e. do not worship Taghut alongside Allah). (NQ 16:36) He (Exalted be He) also says: And We did not send any Messenger before you (Oh Muhammad) except that We revealed to him (saying): La ilaha illa Ana (none has the right to be worshipped but Me), so worship Me (Alone and none else). (NQ 21:25) It is recorded in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of Ibn Ùmar (may Allah be pleased with both of them) that the Prophet (peace be upon him) said:
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Majmu Al-Fatawa Ibn Baz

A Collection of Religious Verdicts