Notes on the Basics of Islam Part 3: Understanding Islamic Principles

  

Imam Al-Sa’di said, “The pleasure that the student experiences when they seek knowledge overwhelms all the pleasures of this life.” What is meant by knowledge? According to Sheikh ‘Abd Al-‘Azeez Ibn Baz. “The word ‘knowledge’ refers to many things, but as used by the scholars of Islam, what is meant by ‘knowledge’ is religious knowledge. That is what is referred to in the Book of Allah and the Sunnah of His Messenger ﷺ when the word is used without qualification”. We must respect the scholars of Islam as they are the inheritors of the Prophets. 

“ Allah does not take away the knowledge, by taking it away from (the hearts of) the people, but takes it away by the death of the religious learned men till when none of the (religious learned men) remains, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So they will go astray and will lead the people astray." (Sahih Bukhari 100)

According to Al-Khatib al-Baghdadi,

“Every group is prejudiced towards a desire that they fall back to, or favor an opinion to lean on, except for the hadith adherents, for the Quran is their tool and the Sunnah is their proof and the Messenger ﷺ is their group to which they are ascribed. They do not stumble on their desires, nor do they turn to opinion. That which they narrate from the Messenger ﷺ is accepted, for they are the ones entrusted with it and the ones who possess the requisite trustworthiness. They are the preservers of the religion and its treasurers, the vessels of knowledge, and its carriers…”

Ibn Taymiyya said,

“Additionally, those who oppose Ahl al-Hadith (The People of Hadith) are expected to have corrupt actions, either due to an evil belief, hypocrisy, a sickness in the heart, or a weakness of faith. The abandonment of the obligations, transgression of the legislated boundaries, disdain for the ordained rights and hardness of the heart is found among them which is visible to everyone.”

What makes Islam different from all other religions is its pure monotheism. According to Sheikh Salih Al-Fawzan’s Explanation of The Types of Tawhid (Monotheism), the first type is Tawhid Al-Rububiyyah which is singling out Allah in His actions such as giving life or death or any actions of Allah. The second type is Tawhid Al-Uluhiyyah or Tawhid Al-Ibadah which is singling out Allah in all types of worship as all worship is for God alone. Even the pagans of the Pre-Islamic society affirmed and acknowledged the first type but it is obligatory then to also affirm the second as well to be considered a Muslim. All the prophets of Allah called their people to worship God alone and to worship others alongside God is major shirk or idolatry. This includes calling on other helpers besides Allah. There is also minor shirk which is, for example, committing a deed for people’s sake. When shirk is mixed with an act of worship, the worship is not accepted and it destroys the action, thus making the person acting from the people who will be permanently in the Hellfire. This is why it is important to know what is shirk so we can avoid it. According to Sheikh Muhammad Ibn Abdul Wahhab, there are four principles of shirk and ibadah or worship has two pre-conditions and three pillars. As for shirk,

1.  To know that the disbelievers whom the Messenger of Allah ﷺ fought admitted that Allah is the Creator, the One who Gives Sustenance, and is in charge of all the affairs, yet this did not enter them into Islam.

2.  They, the mushriks, say, “We do not supplicate to them and turn towards them except to seek nearness and intercession to Allah”.

a.  There are two types of intercession:

                                           i.  Shafa’ah al-manfiyya (denied and negated intercession): it is what is asked from other than Allah in which there is no power except that of Allah’s.

                                          ii.  Shafa’ah al-muthbata (affirmed and allowed intercession): it is that which is asked from Allah. The one performing the intercession is honored by Allah due to the intercession and the one being interceded for is one whom Allah is pleased with his saying and his actions.

3.  That the Prophet ﷺ came to the people who had different objects of worship: from them are the worshippers of the angels and the worshippers of the prophets and the pious and the worshippers of the trees and stones and the worshippers of the sun and the moon. But the Messenger of Allah ﷺ fought them all without any distinction between them.

4.  The mushriks of our time are more severe in shirk than those of before, because those of the past committed shirk in times of ease, but were sincere to Allah in times of hardship. However, the mushriks of our time are always committing shirk in ease and hardship.

As for the pre-conditions for worship,

1.  The act has to be done solely for the sake of Allah and this is the essence of tawhid. By affirming that there is no deity that is worthy of worship besides Allah, a person affirms that all of his religious acts will be done solely for Allah’s sake.

2.  The act is performed in accordance with the Prophet’s ﷺ sunnah. A person cannot invent an act of worship by himself as this is bidah or innovation and every innovation is misguidance, and every misguidance is in the Hellfire.

As for the three pillars,

1.  Love: A person worships Allah out of love for Allah.

2.  Fear: A person worships Allah out of fear of Allah’s punishment.

3.  Hope: A person worships Allah out of a sincere hope for gaining Allah’s reward.

If any of these three conditions is not met then the spirit of worship will not be present.

“We surely sent a messenger to every community, saying, “Worship Allah and shun false gods.” But some of them were guided by Allah, while others were destined to stray. So travel throughout the land and see the fate of the deniers!” (Surah An-Nahl 16:36)

The third type is Tawhid Al-Asma wa Al-Sifat (Names and Attributes of God). This is affirming the names and attributes that God has affirmed for Himself and that the Messenger of God ﷺ affirmed for Him and to negate what God has negated about Himself and that the Messenger of God ﷺ negated about Him such as being free from imperfections and flaws. Allah has affirmed for Himself in His Book and the Sunnah such as having 2 hands or descending and they are in a manner that befits Him without

1.  Tahreef (distorting): Changing the meaning of the attributes from their true meaning to another which was not intended by Allah or His Messenger ﷺ. For example, distorting the meaning of Hand of Allah by saying it refers to His power or blessing.

2.  Ta’teel (denying): Denying the beautiful names and sublime attributes and saying that Allah does not possess them.

3.  Tamtheel (anthropomorphism): Likening the attributes of Allah to the attributes of a human being such as saying that Allah’s hand is like my hand. “There is nothing like Him, and He is the All-Hearing, the All-Seeing” (Surah Ash-Shura 42:11)

4.  Takyeef (discussing how): We affirm the meaning of the attributes and these attributes are real and distinct yet without composition in Allah’s essence but we do not know the “how-ness” whereby a person tries to imagine or put into words how the attributes of Allah are. We cannot describe what they look like or how they are like as we do with created things.

What does Iman (faith) consist of? According to Ibn Taymiyya, the consensus of those upon the true faith, the Salaf, is that faith consists of speech, action, and intention; and none of these three are valid except with the other. Ja’far Al-Sadiq said, “Beware of arguments in the religion for it busies the heart and causes hypocrisy”. It is also important to be patient as Ibn Taymiyya said, “A trial which brings you closer to Allah is better than a blessing which makes you forget Him”. It is best to be a stranger in this world as Imam Ahmad said, “The worldly life is a place for action and the hereafter is a place for recompense! So whoever does not prepare here, will regret there!” Therefore, the dunya or world we live in is seen as preparation for the akhirah or the hereafter. According to Syed Muhammad Naquib al-Attas, “Everything in Islam is ultimately focused on the akhirah-aspect without thereby implying any attitude of neglect or being unmindful of the dunya-aspect”. According to Ibn Qudama, “I say, and Allah is enough for us and an excellent guardian. The world is an opportunity so gain benefit from it. Know – may Allah have mercy on you – that this world is the field whose harvest is the Next World, the market where it is gained, and the place where provision and profitable goods are obtained.” As mentioned, part of faith is intention so rectify your intentions for everything you do. Ibn Al-Qayyim said, “Sincerity is the way to salvation, Islam is the ship to safety and faith is the seal of security”. Ibn Rajab Al-Hanbali said, “The reward is doubled in accordance with one perfecting his Islam and with his perfecting the strength of sincerity, in that action”. Ibn Taymiyya said, “Whenever the sincerity of the slave of Allah strengthens, his worship becomes more complete”. According to Ibn Rajab Al-Hanbali, “This then is one of the characteristics of the stranger: one who remains steadfast and patient upon his religion so that he can safeguard himself against misguided innovation”. Al Hasan said, “The capital of the believer is his religion, it is always with him, he does not leave it behind when on a journey and neither does he entrust it to another”. We must aspire to be strangers.

      There are three types of Tawassul (seeking a means of nearness to Allah) according to Sheikh Al-Albani,

1.  Taswassul to Allah by means of His perfect and most beautiful names or His exalted attributes. For example, by saying “O Allah I ask You by Your being the Most Merciful, the Bestower of Mercy, the Most Gracious Knower of all that is hidden, the Fully-acquainted: that you grant me safety and well-being. “And the most beautiful names belong to Allah, so call on Him by them” (Surah Al-A’raaf 7:180).

2.  Tawassul to Allah by means of a righteous deed which the person supplicating has done. For example, by saying “O Allah by my Iman in You, and my love for You, and my following of Your Messenger ﷺ, forgive me”. “Those who say: “Our Lord! We have indeed believed, so forgive us our sins and save us from the punishment of the Fire” (Surah Al-Imran 3:6).

3.  Seeking a means of nearness to Allah by the supplication of a righteous man. This is found in the Sunnah and the practice of the companions as according to Anas Ibn Malik, “Once in the lifetime of the Prophet ﷺ the people were afflicted with drought (famine). While the Prophet was delivering the Khutba on a Friday, a Bedouin stood up and said, "O, Allah's Apostle! Our possessions are being destroyed and the children are hungry; Please invoke Allah (for rain)". So the Prophet ﷺ raised his hands. At that time there was not a trace of cloud in the sky. By Him in Whose Hands my soul is as soon as he lowered his hands, clouds gathered like mountains, and before he got down from the pulpit, I saw the rain falling on the beard of the Prophet. It rained that day, the next day, the third day, the fourth day till the next Friday. The same Bedouin or another man stood up and said, "O Allah's Apostle! The houses have collapsed, our possessions and livestock have been drowned; Please invoke Allah (to protect us)". So the Prophet raised both his hands and said, "O Allah! Round about us and not on us". So, in whatever direction he pointed with his hands, the clouds dispersed and cleared away, and Medina's (sky) became clear as a hole in between the clouds. The valley of Qanat remained flooded, for one month, none came from outside but talked about the abundant rain.” (Sahih Al-Bukhari 933)

Sheikh Al-Albani said, “As for anything besides these types of tawassul, then there is disagreement about it, and what we believe firmly and hold as our religion before Allah, the Most High, is that other ways are not permissible, and not prescribed. This is because there is no acceptable proof for them, and these things have been spoken against by the verifying scholars in successive centuries of Islamic history.”

   It is also vital to know that the Quran is uncreated. Abdullah ibn Ahmad heard his father, Imam Ahmad say, “Whoever says the Quran is created, then for us he is a kafir. Because the Quran is from the Knowledge of Allah and in it are the Names of Allah.”. He also said, “If a man says the Knowledge of Allah is created, then he is kafir. Because he claims that He did not have any knowledge until He created it.”.

   According to Ibn Taymiyya, there are three types of patience,

1.  Patience in carrying out acts of obedience to Allah: The slave of Allah almost does not carry out the order except after demonstrating some kind of patience, perservance, and struggle against his inner and open enemy. Thus, his performance of the obligatory duties and recommended ones are according to this patience.

2.  Patience in refraining from prohibitions: The soul and its inclinations, Satan’s allurement and bad company all invite and encourage one to sin. Therefore, by the strength of one’s patience, one is able to leave them.

3.  Patience with what one is afflicted by without choice: and this has two types:

a.  A type which the creation has no control over, such as sickness and other kinds of God-sent afflictions; such matters facilitate one’s patience as he is able to witness in them the decree of Allah and fate and that people have no ability to alter them.

b.  A type which reaches him at the hands of the people with respect to his wealth, honor, or self. This type is very difficult to bear with patience because the soul feels the pain, it dislikes being overpowered and so it seeks revenge. No one is able to bear this type of affliction with patience save the prophets and the truthful.

The end result of patience is victory, honor, happiness, safety, and power in the cause of Allah in addition to the increase of one’s love for Him, the people’s love for the person, and an increase of knowledge.

      There are also seven conditions for La Ilaha Illa Allah. They are,

1.  Al-‘Ilm (knowledge): Knowledge of its meaning, negation, and affirmation. “So, know ˹well, O  Prophet,˺ that there is no god ˹worthy of worship˺ except Allah.” (Surah Muhammad 47:19).

2. Al-Yaqeen (certainty): It is perfect knowledge of it that counteracts suspicion and doubt. Doubt is from the rank of the hypocrites. “The ˹true˺ believers are only those who believe in Allah and His Messenger—never doubting—and strive with their wealth and their lives in the cause of Allah. They are the ones true in faith.” (Surah Al-Hujurat 49:15).

3.  Al-Ikhlas (sincerity): Sincerity which negates shirk. “Indeed, sincere devotion is due ˹only˺ to Allah…” (Surah Az-Zumar 39:3).

4.  Al-Sidq (truthfulness): The truth that permits neither falsehood nor hypocrisy. “And there are some who say, “We believe in Allah and the Last Day,” yet they are not ˹true˺ believers. They seek to deceive Allah and the believers, yet they only deceive themselves, but they fail to perceive it. There is sickness in their hearts, and Allah ˹only˺ lets their sickness increase. They will suffer a painful punishment for their lies.” (Surah Al-Baqarah 2:8-10).

5.  Al-Mahabbah (love): Love for the kalimah and its meaning and happiness with it. “Still there are some who take others as Allah’s equal—they love them as they should love Allah—but the ˹true˺ believers love Allah even more…” (Surah Al-Baqarah 2:165).

6. Al-Inqiad (submission): Submission to its rightful requirements which are the duties that must be performed with sincerity to Allah alone seeking his pleasure.

7. Al-Qubool (acceptance): Acceptance that contradicts rejection. “For whenever it was said to them ˹in the world˺, “There is no god ˹worthy of worship˺ except Allah,” they acted arrogantly and argued, “Should we really abandon our gods for a mad poet?” (Surah As-Saffat 37:35-36).

There are also six principles or pillars of faith. The importance of studying creed or aqidah cannot be stressed enough. Just as a building will not stand without a proper foundation, so then similarly the actions of an individual and his knowledge will not benefit unless it is built upon the correct belief. Having a corrupt belief will ruin an individual as it pertains to his actions and mannerisms and his hereafter. If the belief is based on the Quran and the Sunnah then the person will be on the straight path. As Sheikh Abdul Aziz Ibn Baz stated,

“The correct Aqidah is the foundation of Islam and the foundation stone of the Islamic nation. It is known through evidences of the Shariah from the Book and the Sunnah, that one’s actions and statements can only be correct and acceptable to Allah when they arise from a correct Aqidah. If, however, the Aqidah is not correct then the actions and statements that arise due to it are invalid.”

As for the six pillars of faith,

1.  Iman in Allah: Belief in Allah, the One free from defect, the only true deity, the only one deserving of worship, creator of everything, granter of kindness, rewards those who obey Him and punishes those who disobey Him, to worship Him in the ways He has prescribed in His Book and in the Sunnah.

2.  Iman in the angels: This is when a Muslim believes that Allah has angels who He created to obey Him. There are angles of different kinds such as the ones responsible for carrying His Throne or for writing down people’s actions.

3.  Iman in the books: That Allah sent down books or revelation to His prophets and messengers so that they can call their people to the worship of Allah alone. The Quran is the best and last of these books that is for all of mankind. “Indeed, We sent Our messengers with clear proofs, and with them We sent down the Scripture and the balance ˹of justice˺ so that people may administer justice…” (Surah Hadid 57:25) “… We have revealed to you the Book as an explanation of all things, a guide, a mercy, and good news for those who ˹fully˺ submit.” (Surah an-Nahl 16:89).

4.  Iman in the messengers: It is upon the Muslim to believe in all the messengers that were sent. Among the messengers that were sent are those that have been told to us, ones we know by name, and those that were not mentioned. Prophets and messengers were chosen by Allah, and were sent to every nation throughout the history of mankind. They were commanded to call the people to worship only one God – Allah, without associating any partners with Him. They were also commanded to warn those who disbelieved about the punishment of Hell, and to give glad tidings to those who believed about the reward of Paradise. “There are messengers whose stories We have told you already and others We have not. And to Moses Allah spoke directly.” (Surah An-Nisa 4:164). “We surely sent a messenger to every community, saying, “Worship Allah and shun false gods.” But some of them were guided by Allah, while others were destined to stray. So travel throughout the land and see the fate of the deniers!” (Surah An-Nahl 16:36). Muhammad is the last messenger and was sent to all of mankind and Jesus is the Messiah and the penultimate prophet and will return before the end of the world to defeat the Dajjal or the false Messiah.

5.  Iman in the last day: This includes what will happen after death such as the trial of the grave, its punishment, and its blessings, what will happen on the Day of Judgement including the trials, the hardships, the bridge, and balance, the account, the recompense, and the distribution of books amongst the people either in their right hands or their left or behind their backs, the belief in the fountain, the belief in paradise and hell fire, seeing their Lord with their eyes and speaking to Him, and everything else.

6.  Iman in qadr or predestination: and this has four matters

a.  Al-Ilm (knowledge): To believe that Allah knows all that has happened and all that will happen as nothing is hidden from His knowledge.

b.  Kitabah (writing):To believe that Allah has written everything that He has preordained.

c.  Mashii’ah (Will): To believe that His will is continuously being implemented such that whatever He wills happens and whatever He does not will does not happen.

d.  Al-Khalq – Creation and formation: i.e., that Allah is the Creator of all things, including the actions of His servants. They do their actions in a real sense, and Allah is the Creator of them and of their actions.

Finally, Islam has five pillars,

1.  Shahada (Testimony of Faith): Testifying that none has the right to be worshipped except Allah and that Muhammad ﷺ is the Messenger of God.

2.  Salah (Prayer): The five daily prayers as prescribed in the Quran and the Sunnah. It’s conditions include having proper intention, facing the Kaaba, being in a state of ritual purity by performing wudu or ablution, praying at the correct time, for the body to be covered properly, and more such as Surah Al-Fatiha, the first chapter of the Quran, being recited.

3.  Zakat (Charity): Charity to the poor as prescribed in the Quran and the Sunnah.

4.  Sawm (Fasting): Fasting during the month of Ramadan from dawn to sunset as prescribed in the Quran and the Sunnah. It is the month that the Quran was first revealed and it is called Ramadan because, as Imam Ash-Shawkani states, "It is called Ramadan because it burns away sins, meaning, it burns them by way of righteous deeds."

5.  Hajj (Pilgrimage): Pilgrimage to the Kaaba in Mecca during the 12th month of the Islamic calendar if one has the means to as prescribed in the Quran and the Sunnah.

To finish this blog the Hadith of the angel Gabriel will be presented,

“It is narrated on the authority of Yahya b. Ya'mur that the first man who discussed qadr (Divine Decree) in Basra was Ma'bad al-Juhani. I along with Humaid b. 'Abdur-Rahman Himyari set out for pilgrimage or for 'Umrah and said: Should it so happen that we come into contact with one of the Companions of the Messenger of Allah (peace be upon him) we shall ask him about what is talked about taqdir (Divine Decree). Accidentally we came across Abdullah ibn Umar ibn al-Khattab, while he was entering the mosque. My companion and I surrounded him. One of us (stood) on his right and the other stood on his left. I expected that my companion would authorize me to speak. I therefore said: Abu Abdur Rahman! There have appeared some people in our land who recite the Qur'an and pursue knowledge. And then after talking about their affairs, added: They (such people) claim that there is no such thing as Divine Decree and events are not predestined. He (Abdullah ibn Umar) said: When you happen to meet such people tell them that I have nothing to do with them and they have nothing to do with me. And verily they are in no way responsible for my (belief). Abdullah ibn Umar swore by Him (the Lord) (and said): If any one of them (who does not believe in the Divine Decree) had with him gold equal to the bulk of (the mountain) Uhud and spent it (in the way of Allah), Allah would not accept it unless he affirmed his faith in Divine Decree.

 

He further said: My father, Umar ibn al-Khattab, told me: One day we were sitting in the company of Allah's Apostle (peace be upon him) when there appeared before us a man dressed in pure white clothes, his hair extraordinarily black. There were no signs of travel on him. None amongst us recognized him. At last he sat with the Apostle (peace be upon him) He knelt before him placed his palms on his thighs and said: Muhammad, inform me about al-Islam. The Messenger of Allah (peace be upon him) said: Al-Islam implies that you testify that there is no god but Allah and that Muhammad is the messenger of Allah, and you establish prayer, pay Zakat, observe the fast of Ramadan, and perform pilgrimage to the (House) if you are solvent enough (to bear the expense of) the journey. He (the inquirer) said: You have told the truth. He (Umar ibn al-Khattab) said: It amazed us that he would put the question and then he would himself verify the truth. He (the inquirer) said: Inform me about Iman (faith). He (the Holy Prophet) replied: That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree about good and evil. He (the inquirer) said: You have told the truth. He (the inquirer) again said: Inform me about al-Ihsan (performance of good deeds). He (the Holy Prophet) said: That you worship Allah as if you are seeing Him, for though you don't see Him, He, verily, sees you.

 

He (the enquirer) again said: Inform me about the hour (of the Doom). He (the Holy Prophet) remarked: One who is asked knows no more than the one who is inquiring (about it). He (the inquirer) said: Tell me some of its indications. He (the Holy Prophet) said: That the slave-girl will give birth to her mistress and master, that you will find barefooted, destitute goat-herds vying with one another in the construction of magnificent buildings. He (the narrator, Umar ibn al-Khattab) said: Then he (the inquirer) went on his way but I stayed with him (the Holy Prophet) for a long while. He then, said to me: Umar, do you know who this inquirer was? I replied: Allah and His Apostle knows best. He (the Holy Prophet) remarked: He was Gabriel (the angel). He came to you in order to instruct you in matters of religion. (Sahih Muslim)