The Meaning of Taaghoot

by Sheikh Imaam Muhammad bin ‘Abdil-Wahhaab (Rahimahullah)

Know, may Allaah have mercy on you, that the first thing Allaah obligated on the Son of Adam is to reject the Taaghoot and believe in Allaah. The proof for this is Allaah’s saying: “And We have indeed sent to every nation a messenger (saying to his people): ‘Worship Allaah alone and avoid the Taaghoot (false deities).” [Surah An-Nahl: 36] 
As for the description of Rejecting the Taaghoot, then it is that you believe in the futility of worshipping other than Allaah, and that you abandon doing so and hate it, and that you reject and make enmity with does who do it. And as for the meaning of Believing in Allaah, then it is that you believe that Allaah is the only true God who deserves to be worshipped alone, apart from everything else besides Him. And it is that you make all types of worship – every act – sincerely for Allaah alone, while negating and rejecting that from everything else that is worshipped besides Him.
Categories: Aqeedah, Tawheed | Tags: , , | 3 Comments

The Great Admonition

The eminent Scholar  Muhammed Al-Ameen ibn Muhammed Al-Mukhtar Ash-Shinqeete ( d.1393) May Allah have Mercy on Him said:

“The Scholars have agreed unanimously that Allah has not sent down from the sky to the earth a bigger preacher, or greater admonisher than the awareness that one is being observed. That is, that man should be aware that his Lord is looking over him, and that He is aware of all that he hides and reveals”

Allah has clearly expressed the wisdom behind His creating creation, that being to test them
“Which of them is the best in deeds” (Al Kahf :7)
He also states in the begining of Surah Hud:
 “And it is He who created the heavens and the earth in six days, and His throne is above the water to test you which of you is best in deeds” (Surah hud verse 7)
and He did not say , “Which of you is most in deeds. ”  He states in Surah Al-Mulk
” He who created death and life to test you which of you is best in deeds, and He is The Mighty , The Forgiving” ( Surah Al Mulk verse 2)
So, these two ayahs (Verses) cleary express the intent of His statement:
“And I have not created the jinn nor manking except to Worship Me” ( Surah Adh-Dhariyath ayah 56)
as the wisdom beind the creating of creation is this test that was mentioned. (Angel) Jibril (Gabriel) wanted to convey to manking the path to success in this test, so, he said to the Prophet (sallahu alyhi wa sallam), ” Tell me what is Ihsaan“?. Namely, that being the thing which creation was created -to be tested in. So, he (prophet ) explained that the path of Ihsan is that great admonisher and tremendous preacher mentioned previously. He answered , ” It (ihsaan) is to worship Allah as if you see Him, and if you don’t see Him then (know that), indeed He sees you” (Agreed upon hadith by Bukhari /Muslim)”.
So,there isn’t a page of the Qur’an that you turn, except that you find there in this great admonisher:
“And we did indeed create mankind and We know what he whispers to himself, and We are nearer to him than his Jugular vein”… “He does not pronouce a word except that with his is a prepared guarded” (Surah Qaf 16-18)
Reference: “Islam The Perfectly Complete Religion”  on pages 14-15
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The Shahaadah ….is it enough to “SAY” it

The Shahaadah..is it enough to “SAY” it ??

by Dr.Saleh (Rahimahullah)
The Belief in the Oneness and Uniqueness of Allaah (Tawheed) does not only mean  to accept that there is no Creator but Allaah, and that Allaah is the Sovereign Rabb  (Lord). The person who admits to this fact yet at the same time  insists to associate   partners with Allaah in worship, is a Mushrik  (committing Shirk) even though he may  daily utter the  Shahaadah. Tawheed, however, embodies the love of Allaah alone; submission, humility, complete obedience, and sincerity of worship to Allaah alone.  All of our life must be for His sake. Whoever acknowledges this meaning of Tawheed  then he understands the saying of the Prophet Muhammad (صلى الله عليه وسلم):
“Allaah forbade the admittance to Hell of anyone who says  laa ilaaha illal-laah(لا إله إلا الله) ‘There is no true God Who deserves to be worshipped except Allaah,’ seeking the Face of Allaah.” [Reported by Al-Bukhaaree and Ahmad].
The hypocrites may utter the Shahaadah yet it is known that they are in the lowest  part of Hell . Their declaration is not sincere:
“Verily the hypocrites will be in the lowest depth (grade) of the Fire; no helper  will you find for them.”(Qur’an, soorat an-Nisaa’, 4:145)
It is a must that the declaration of the Shahaadah be confirmed in the heart as well as  by the tongue. The heart is the “king” and the rest of the body is the “army” under its  command. The Prophet (صلى الله عليه وسلم) said:
“Verily, there is a piece of flesh in the body if it is good the rest of the body becomes good; and if it is bad, the rest of the body becomes bad, and that is the  heart .” [Part of an authentic hadeeth reported by Al-Bukhaaree and Muslim].
Once the Shahaadah(لا إله إلا الله) is established in the heart it will then help transform the status of the person such that the Fire of Hell will be forbidden to him. It has been narrated that  the Prophet (صلى الله عليه وسلم) said:
“Whoever says   laa ilaaha illal-laah(لا إله إلا الله), ‘there is no true God Who deserves to be worshipped but Allaah’ and declares  Kufr (Disbelief) in whatever is worshipped  besides Allaah then his money and blood are Haram (forbidden to be harmed in his  money and blood) and the judgment (upon this person) is up to  Allaah.” [Collected  by Muslim and Ahmad].
The above hadeeth is a great explanation for the true meaning of ‘There is no true God  but  Allaah’. It emphasizes that there must be a complete  dissociation from anyone  /anything taken as a deity besides Allaah. There can be no worship offered to a  righteous man, a star, moon, fire, river, cow, Buddha, Ghandi, Jesus, Khomeini,  Malcom X or Y!, Farakhan, graves, statues, money, lust, heads of states, and so forth.  Islaam abolishes all forms of man-made deities. When the person  disbelieves in  offering worship to other than Allaah, then he becomes a Muslim.
It is very clear that the disbelievers (Kuffar) of Mecca  knew what the Prophet (صلى الله عليه وسلم) meant by the word he brought to them from Allaah: “There is no true God but  Allaah.” They believed that Allaah was the Sustainer, the One Who  gives life and causes death. But when Muhammad (صلى الله عليه وسلم) told them to say: “There is no true God Who  deserves to be worshipped except Allaah,” their answer was:
They knew  that the declaration of the Shahaadah meant the abolishing of everything  introduced between them and Allaah; an end to their intermediary “gods.” This was  the reason behind their rejection.   This testimony of Tawheed is pure from any falsehood. It brings eternal abode in  Paradise for those who fulfill its conditions and what it entails. Its rejection brings  eternal abode in An-Naar (Hell). May Allaah guide me and you to be amongst those  who love this declaration as well as abide by its meaning.
Reference:  Prepared by  Sheikh Dr.Saleh as-Saleh (Rahimahullah)  from his notes on “The Testimony of Faith”
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Conditions of the Shahadah


Jamaal ud-Deen az-Zarabozo

In the Name of Allâh, the Most Beneficent, the Most Merciful

Every Muslim knows that the key to Paradise is the statement, “There is none worthy of worship except Allaah.” Yet too many Muslims simply rely upon this statement and believe that as long as they have made this statement, nothing will harm them. They think they will be granted Paradise because of this mere verbal statement of the Shahadah. There is no question that the mere saying of,” I bear witness that there is none worthy of worship except Allaah and I bear witness that Muhammad is His servant and messenger,” is not sufficient for salvation. In fact, the hypocrites used to make this statement quite often yet Allaah describes them as liars and says that they shall abide in the lowest abyss of the Hell-fire.

As many scholars state, though, this statement or testimony is the key to Paradise. The famous follower Wahb ibn Munabbih was once asked, ” Isn’t the statement of la ilaaha illa Allaah the key to Paradise?” He answered, “Yes, but every key has ridges. If you come with the key that has the right ridges, the door will open for you. Yet if you do not have the right ridges the door will not open for you.” That is, the statement must meet certain conditions. These conditions are what will differentiate the person who will benefit from his making of that statement from the one who will not benefit from that statement, no matter how many times a day he may have made that statement.

Before discussing the conditions of the Shahadah, there is one more point that I feel compelled to make. That is, some people have a tendency to take one Hadith or one verse and then based on that one text, they will make some conclusion that, for example, whoever simply says,” There is no God except Allaah,” will enter Paradise. But, actually, we should all realise that all of the Qur’aan and Hadith complement each other and explain one another. To find the correct position on any one question, one must bring together all of the related verses and Hadith and see what the true Islaamic position is of that question. The same is true for the conditions of the shahadah.

If we study the verses of the Qur’aan and the Hadith of the Prophet sallallaahu ‘alayhi wa sallam, we will find that the conditions of the shahadah are seven, eight or nine in number depending on how we look at them. It is important that all of us make sure that we are meeting these conditions in our own lives and in our own testimony of faith. We must do our best to satisfy these conditions before it is too late and our testimony will be of no avail whatsoever. It is not simply for the sake of teaching these conditions, indeed there is no benefit to that. But it is, instead, for all of us to look to ourselves and to make sure that we are actually meeting these conditions so that, by Allaah’s mercy, the doors to Paradise will be open for us by our key of la ilaaha illa Allaah.

1.The FIRST of these condition is KNOWLEDGE. That is, one must have the basic and general knowledge of what is meant by the shahadah. One must understand what the shahadah is affirming and what the shahadah is denying. Allaah says in the Qur’aan,
“So know that there is no God save Allaah, and ask forgiveness for your sin” (Muhammad : 19).

Similarly, the Prophet sallallaahu ‘alayhi wa sallam said, “Whoever dies knowing that there is no one worthy of worship except Allaah shall enter Paradise.” (Recorded by Muslim). In fact, the shahadah itself is a testimony. When one testifies to something, one must know what it is that he is testifying concerns. Obviously, a testimony about something that one does not have any knowledge about is absolutely unacceptable. Allaah says in the Qur’aan,

“Save him who bears witness unto the truth knowingly” (al-Zukhruf : 86).

Now this condition probably sounds obvious; if someone said to you, “There is no God except Allaah,” and then said that what he meant by Allaah was Jesus, you would immediately tell him that this shahadah is nonsense. Yet can you imagine that there is a Muslim country in the world that until recently used to have a yearly week-long celebration to “the Gods of the Sea”! All along they call themselves Muslims and they make the shahadah numerous times a day. This clearly shows that they have no idea what the meaning of their shahadah is. Do you think that this kind of shahadah will open the doors to Paradise for them? Today, there are many Muslims who wonder why we should not accept secularism. They think that there is nothing wrong with secularism! Many of these Muslims pray five times a day and utter the shahadah repeatedly. Yet they see nothing wrong with accepting a Lawgiver other than Allaah? What kind of shahadah are these people making?

All of us do our best to learn at least the basics of Islaamic beliefs, the basics of what shahadah means. In this way, Allaah willing, we will be making the correct shahadah. We will be witnessing to the truth as we are supposed to be witnesses to it.

2. The SECOND condition of the shahadah is CERTAINTY (or al-yaqeen). This is the opposite of doubt and uncertainty. In Islaam, in fact, any kind of doubt is equivalent to Kufr or disbelief. We must, in our hearts, be absolutely certain of the truth of the shahadah. Our hearts must not be wavering in any way when we testify to the truth of, “There is none worthy of worship except Allaah.” Allaah describes the believers in the Qur’aan as those who have belief in Allaah and then their hearts waver not. Allaah says,
“… the (true) believers are those only who believe in Allaah and His messenger and afterward doubt not, but strive with their wealth and their lives for the cause of Allaah. Such are the sincere” (al-Hujuraat : 15).

Similarly, the Messenger of Allaah sallallaahu ‘alayhi wa sallam said, “No one meets Allaah with the testimony that there is none worthy of worship but Allaah and I am the Messenger of Allaah, and he has no doubt about hat statement, except that he will enter Paradise.” (Recorded by Muslim.) Indeed, Allaah describes the hypocrites as those people whose hearts are wavering. For example, Allaah says,
“They alone seek leave of thee (not to participate in jihaad) who believe not in Allaah and the Last Day and whose hearts feel doubt, so in their doubt they waver” (al-Tauba : 45).

Many scholars have stated that the diseases of the heart, or the doubt and suspicions that one allows into one’s heart, are more dangerous for a person’s faith than lusts and desires. This is because lusts and desires may be satisfied at some time yet the person still knows them to be wrong and he may control himself and repent and give up that evil deed. On the other hand, the doubts and suspicions may linger in the heart, with no cure, until the person finally leaves Islaam entirely or continues to practice Islaam while, in fact, in his heart he does not have the true faith. The greatest cure for these doubts is seeking knowledge. It is through sound knowledge of the Qur’aan and the sunnah that most of these doubts will be removed. By study and understanding, one will attain certainty. And as one studies and learns more, his certainty will be made firmer and firmer. I will give you just one example on this point; this is related to all of the doubts, suspicions and misconceptions that are circulating about the authenticity of the Hadith literature. For example, some Muslims even claim that Hadith were not recorded until at least 200 years after the death of the Prophet sallallaahu ‘alayhi wa sallam. Indeed, there are Muslims who seem to have a great deal of doubt about Hadith and very quick to reject Hadith on that basis. But, in fact, if one actually takes the time to study the history and preservation of Hadith, one will immediately recognise that all those claims and charges against the Hadith are not based on anything scientific whatsoever. They are nothing but false claims that come from Satan and which Muslims with poor understanding and knowledge have allowed to creep into their hearts. Let me make one last point about this condition of certainty. As I alluded to earlier, doubts and misconceptions are very dangerous for a person’s faith. Doubt and wavering are tantamount to apostasy in Islaam, as I mentioned earlier. Hence, every Muslim should do best to safeguard himself from such doubts and remain away from the sources of doubts- especially if they are not well grounded in the Islaamic sciences and do not have the knowledge to refute such doubts and misconceptions. Hence if a person has an associate or friend, even if he be a Muslim friend, who is always making him doubt Allaah or the religion, then he should remain away from that person in order to safeguard his own religion. Many Muslims nowadays study courses on Islaam taught by Orientalists and because of their weak backgrounds in Islaamic studies, they are influenced by the nonsense that some of these Orientalists are teaching in the name of “science”. Similarly, many brothers and sisters nowadays are spending hours at a time with the computer news groups and bulletin boards. A lot of nonsense and falsehood are posted on those news groups and bulletin boards. Again, the one who is not very knowledgeable of his religion may easily be influenced and affected by the misconceptions and false arguments that he reads in those bulletin boards. He should remain away from those things and get a deeper knowledge of Islaam through the authentic sources of the religion. Again, the greatest counterforce that can defeat doubts and misconceptions, after the bounty and guidance of Allaah, is sound knowledge and understanding of the religion. When a person has that, he will not be affected by the weak arguments put out by the enemies of Islaam and he will be, Allaah willing, from among those described in the Qur’aan,
“It is only those who have knowledge among His slaves that fear Allaah” (Faatir : 28)

3. The THIRD condition of the shahadah is ACCEPTANCE (or al-qabool). If a person has knowledge of and certainty in the shahadah, this must followed by acceptance, with the tongue and heart, of whatever that shahadah implies. Whoever refuses to accept the shahadah and its implications, even if he knows that it is true and certain about its truth, than he is a disbeliever. This refusal to accept is sometimes due to pride, envy or other reasons. In any case, the shahadah is not a true shahadah without its unconditional acceptance. The scholars all talk about this condition as a general condition in the way that I have just stated. However, there is also a more detailed aspect that we must all be aware of. The believer accepts whatever the implications of the shahadah are. This also means that he believes in whatever is stated in the Qur’aan or stated by the Prophet sallallaahu ‘alayhi wa sallam, without any right to choose what he wants to believe and what he wants to reject. Allaah says in the Qur’aan,

“Do you believe in part of the book and reject part of it? And what is the reward of those who do so save ignominy in the life of the world, and on the Day of Resurrection they will be consigned to the most grievous doom” (al-Baqara : 85).

This is one aspect that the Muslims must be aware of. Although it is not the same as the complete refusal to accept the truth, by rejecting part of the truth that has come from Allaah, one also negates his testimony of faith. Unfortunately, many Muslims are doing this nowadays in various ways. Although not all of these forms may necessarily be considered apostasy, they are still very dangerous. For example, if they do not like what is stated in a verse in the Qur’aan, they simply reinterpret the verse according to their liking. If they do not like what is stated in a Hadith, they simply state that the Hadith must not be authentic although they are not scholars in that area. This kind of behaviour is the antithesis of the behaviour of the true Muslims. Whatever comes from Allaah and His Messenger sallallaahu ‘alayhi wa sallam, the true Muslim believes in as the truth. This goes hand in hand with their testimony of faith.

4. The FOURTH condition of the shahadah is SUBMISSION and COMPLIANCE (or al-inqiyad). This implies the actual physical enactment with our deeds of our shahadah. In fact, this is one of the main meanings of the word Islaam itself, “the submission to the will and commands of Allaah.” This is what Allaah commands in the Qur’aan,

“Turn unto Him repentant, and surrender unto Him” (al-Zumar : 54).

Allaah has praised those who submit to His command by their actions. Allaah says,
“Who is better in religion than he who surrenders his purpose to Allaah while doing good” (al-Nisa : 125).
Actually, Allaah has clearly made it a condition of faith that one submits to the command of Allaah and His messenger. Allaah says,

“But nay, by your Lord, they will not truly believe until they make you [the Messenger of Allaah] judge of what is in dispute between them and find within themselves no dislike of which you decide, and submit with full submission” (al-Nisa : 65)

Unfortunately, there are many who claim that there is no relationship between faith and deeds. You can even hear one Muslim saying about another, “That is the best Muslim I have ever met,” yet the other person performs scarcely any of the deeds of Islaam whatsoever. This incorrect understanding of faith has spread throughout the Muslim world. Indeed, our shahadah or testimony of faith must be implemented or realised in our hearts, tongues and actions. In our hearts, we must have love for Allaah, fear Allaah and hope in Him. With our tongues we must testify to the shahadah. And with our actions, we must implement what the testimony of faith requires from us. Anyone who claims to be a Muslim and yet does no deeds, either does not understand Islaam whatsoever or is bearing testimony against himself that his testimony of faith is not a true and correct testimony of faith. This does not mean that the true believer never commits a sin. Indeed, true believers do commit sins, but as long as they recognise that what they did is not correct and it is inconsistent with their obligation of submitting to Allaah, then they have not violated the soundness of their testimony or shahadah. But do not forget, they are still sinners. And what is the minimum of submission that is required from a person beyond which there can be no claim to faith? For those scholars who say that the abandonment of prayers is infidelity, it is the five daily prayers. Whoever does not perform, at least, the five daily prayers has gone beyond the limit that is acceptable for lack of deeds. Allaah knows best.

5. The FIFTH condition is TRUTHFULNESS (or as-sidq), as opposed to hypocrisy and dishonesty. This means that when we say the shahadah, we are saying it honestly. We actually mean it. We are not lying when it comes to our testimony of faith. The Prophet (peace be upon his) said, “No one bears testimony to there being no one worth of worship save Allaah, sincerely from his heart, except that Allaah makes the Hell-fire forbidden for him.” (Recorded by al-Bukharee and Muslim.) We are all familiar with those who say the testimony of faith yet they are not saying it honestly. They do not believe in it but they are simply saying it in order to protect themselves or to get some gain from doing so; these are the hypocrites. Allaah has described them in the opening of the Qur’aan with the following words,
“And of mankind are some who say, ‘We believe in Allaah and the Last Day,’ when they believe not. They think to beguile Allaah and those who believe, and they beguile none save themselves, but they perceive not. In their hearts is a disease, and Allaah increases their disease. A painful doom is theirs because they lie” (al-Baqara 8-10).

Obviously, the shahadah of those who become Muslims simply to benefit from being Muslim and not because they believe in Islaam will be rejected by Allaah in the Hereafter. They will face a painful punishment due to their lying.

6. The SIXTH condition is SINCERITY (or al-ikhlaas). That is, when we make the shahadah, we must do so solely for the sake of Allaah. We must not do it for any other reason. And we must not do it for anyone else’s sake. In this manner, the meaning of sincerity is opposite of Shirk or ascribing partners with Allaah. We became and remain Muslims solely for Allaah’s sake. Allaah says in the Qur’aan,
“Worship Allaah, making religion pure for him” (al-Zumar : 2). And Allaah also says,
“And they are ordained not else than to serve Allaah, keeping religion pure for Him, as men by nature upright and to establish worship and to pay the poor-due. That is true religion” (al-Bayyinah : 5).
And the Prophet sallallaahu ‘alayhi wa sallam added, “Allaah has forbidden for the Hell-fire anyone who says, ‘There is no one worthy of worship except Allaah,’ and say so desiring the face [and pleasure] of Allaah.” (Recorded by Muslim). This is something that we should all think about, especially those of us who grew up in Muslim families and were born Muslim. We should make it very clear to ourselves that we are Muslims only for the sake of Allaah. We are not Muslims for the sake of our parents, friends, family or community. It must be clear in our minds that we are Muslims for the sake of Allaah first, last and only. One of the signs that we are Muslims for the sake of Allaah is that we do whatever Allaah asks of us, regardless of what anybody else desires or wants from us. That is, in the same way that we are Muslims solely for the sake of Allaah, all of our actions are done for the sake of Allaah. However, sometimes one begins to wonder whether this condition is met by some people. Some people from the Muslim world practice Islaam to the extent that it is pleasing to their families. If there is anything in Islaam that their families do not like-although their families are Muslim and therefore they actually should like all of Islaam- then they do not practice that aspect of Islaam. One common example of that nature is mixing between men and women. Sometimes a brother, here in the U.S., will not mix with women and his wife will remain separate from the men. Yet, when they return to their homes, because this is not pleasing to their families who want to mix between men and women, they easily, simply and happily compromise their religion for the sake of their parents. These people must sincerely ask themselves why they are Muslims. Are they Muslims for the sake of their parents and therefore whatever their parents like they will do and whatever their parents do not like they won’t do? Or are they Muslims for the sake of Allaah and therefore whatever Allaah dislikes they will not do and whatever Allaah is pleased with what they do?

7. The SEVENTH condition is LOVE (or al-mahabbah). That is, the believer loves this shahadah, he loves in accordance with the shahadah, he loves the implications and requirements of the shahadah and he loves those who act and strive for the sake of this shahadah. This is a necessary condition of the shahadah. If a person makes the shahadah but does not love the shahadah and what it stands for, then, in fact, his faith is not complete. It is not the faith of a true believer. And if he loves something more that this shahadah or if he loves something more than Allaah, then he has negated his shahadah. The true believer, the one meeting the conditions of the shahadah puts no one whatsoever as an equal to Allaah in his love. Allaah says in the Qur’aan,

“Yet of mankind are some who take unto themselves (objects of worship which they set as) rivals to Allaah, loving them with a love like (that which is due to) Allaah only. However, those who believe are stauncher in their love of Allaah” (al-Baqara : 165).
And elsewhere Allaah says,
“Say: If your fathers, or your sons, or your brethren, or your wives, or your tribe, or the wealth you have acquired, or merchandise for which you fear that there will be no sale, or dwellings you desire are dearer to you than Allaah and His Messenger and striving in His way: then wait till Allaah brings His command to pass. Allaah guides not wrongdoing folk” (al-Tauba : 24).

The Prophet sallallaahu ‘alayhi wa sallam said, “Whoever has three characteristics has tasted the sweetness of faith. [The first of these] is that he loves Allaah and His Messenger more than he loves anyone else … ” (Recorded by al-Bukharee and Muslim.). This is one of the most important aspects of Islaam yet, for some reason, it is missing from the lives of many Muslims. They act in Islaam as if Islaam were a chore instead of doing things out of the love of Allaah. When Allaah orders us to do something, like bear witness to the faith, we should realise that that thing is pleasing to Allaah and, therefore, out of our love for Allaah, we should be very pleased to do the acts that are pleasing to Allaah. But, as I said, this feeling is missing from many, many Muslims today.

8. The EIGHT condition of the shahadah is that the person who makes the shahadah must DENY EVERY OTHER OBJECT OF WORSHIP. Although that is clear in the words of the testimony of faith, it does not seem clear to everyone who makes that testimony. Therefore, I am mentioning it explicitly here. In Surah al-Baqara, Allaah clearly reminds us of this important aspect of the shahadah, the shahadah is not merely an affirmation but it is both and affirmation and a negation. Allaah states,
“And he who rejects false deities and believes in Allaah has grasped a firm handhold which will never break” (al-Baqara : 256).

Perhaps the Prophet sallallaahu ‘alayhi wa sallam made this point even clearer when he said, “Whoever says there is no one worthy of worship except Allaah and denies whatever is worshipped besides Allaah, then his wealth and blood are protected and his accounting will be with Allaah.” (Recorded by Muslim). Although this condition should be obvious to everyone who says the words of shahadah, you can still find Muslims who say the shahadah and then make acts of worship for beings or things other than Allaah. You will find them going to the graveyards and worshipping those in the graves. They will perform acts of worship, not for the sake of Allaah, but for the sake of the dead “saints” in the grave. What kind of shahadah have these people made? Do you really think that their shahadah will mean anything on the Day of Judgement as long as they believe that acts of worship may be done for other than Allaah?

9.The NINTH condition of the shahadah is that the Muslim ADHERES to the shahadah until he dies. This is must if the shahadah is to mean anything for you in the Hereafter. You cannot rest on your laurels of what you may have done in the past. No, indeed, the shahadah must be your banner until your death. The Prophet sallallaahu ‘alayhi wa sallam said, “A man spends a long time doing the deeds of the people of Paradise and then he ends his deeds with the deeds of the people of the Hell-fire. And a man spends a long time doing the deeds of the people of the Hell-fire and then he ends his deeds with the deeds of the people of Paradise.” (Recorded by Muslim) In another Hadith, the Prophet sallallaahu ‘alayhi wa sallam said, “By the One whom there is no other God, one of you does the actions of Paradise until there is just a handspan between him and Paradise and then the book [preordainment] overtakes him and he does the actions of the people of Hell and he enters into it” (Recorded by al-Bukharee and Muslim.) And Allaah says in the Qur’aan,

“O believers, observe your duty to Allaah with right observance, and die not save as Muslims [surrendering yourselves to Allaah]” (al-Imran : 102).

Dear brothers and sisters,

These are the conditions of the shahadah. These are the aspects of the shahadah that each and every one of us should look to in ourselves and ask ourselves, “Is my shahadah meeting those requirements? Am I saying it sincerely, honestly and out of love for Allaah? Am I saying it based on what it really means? Am I denying all other false objects of worship?…” These questions we should ask ourselves now before we meet Allaah. Allaah willing, we shall ask ourselves these questions now and we shall find that we have all the right answers for them. Or, if we find we have some deficiency, we shall work to remove that deficiency. Such that, by Allaah’s mercy, in the Hereafter, our shahadah will be the key to Paradise for us and the gates of Paradise will swing wide open for us and we will be able to live forever in the bounties of Paradise, with Allaah being pleased with us.

Again, it is not simply a matter of knowing these conditions. Indeed, one can meet many Muslims who have these conditions memorised, yet when one looks to their deeds and behaviour, one can see that these conditions have no effect on them. This means, in fact, no matter how well he knows and can rattle off these conditions, he, in fact, is not fulfilling them. In the Hereafter, his knowledge of these conditions will be of no avail to him. Indeed, his knowledge will be a proof against him as he clearly knows what the conditions are that he must satisfy yet he has shown that he is not willing to satisfy them in his life.


Reference: http://d1.islamhouse.com/data/en/ih_books/single/en_Conditions_of_Laa_Ilaaha_ill-Allah.pdf

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What is Ibaadah ,Tawheed and Eemaan?:Sheikh Uthaimeen(RA)

What is the meaning of Ibaadah,Tahweed and Eeemaan?

 by the Noble Sheikh Sh. Muhammad bin Saalih Al-‘Uthaimeen(May Allah have mercy on him)

Question 2: Is there a meaning for ‘Ibaadah (worship) such that it is possible for us to know of? Does it have a general and a specific meaning?


The Answer: Yes. Its general meaning is as I have indicated earlier, namely the submission to Allaah, the Mighty and Majestic, with love and awe by doing that which He commands and avoiding that which He has forbidden, and in the manner set forth by His legislations. This is the general meaning.

The specific meaning, i.e. its meaning in detail, then, as Shaykh-ul-Islaam ibn Taymeeyah said, “It is a comprehensive name covering whatever Allaah loves and is pleased with, both sayings and actions, the apparent and the hidden, such as fearing (Khawf), having awe (Khashyah), having true trust and reliance (Tawakkul),
Prayers (Salaat), Zakaat (obligatory charity), Fasting (Siyaam) and the like, from the ordinances of Islaam.”

Then if you mean that the general and specific meaning [of ‘Ibaadah] is what has been mentioned by some scholars,namely that ‘Ibaadah is either Kawniyyah or Shar’iyyah, meaning that man could be in a Kawniyyah and Shar’iyyah state of submission to Allaah, then the Kawniyyah worship is a general one, comprising the believer and unbeliever and the righteous as well as the wicked, due to the saying of Allaah, the Most High:

There is none in the heavens and the earth but comes to Ar-Rahmaan as a slave. [Surah Maryam (19): 93].

Therefore all that is in the heavens and the earth is, in the universal sense (Kawnee), submitting to Allaah, The One free from all imperfection. None can stand to oppose Allaah or work against Him in whatever He wants as to His Universal Will.

As to the specific worship, al-’Ibaadah ash-Shari’yyah, which is the submission to Allaah, the Most High’s, Shar’(legislation), then this is specific to the believers in Allaah, the One free of all imperfection, who carry out His Command. Then some of this is more specific and some is less. The more specific worship is like that of the Messengers ‘alyayhimussalaatu was salaam as signified in the Saying of Allaah, The Most High:

“Blessed be He Who sent down the criterion (of right and wrong, i.e. this Qur’aan) to His slave (Muhammad ). [Surah al-Furqaan (25): 1]. Also in His Saying:

“And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. Qur’aan) to Our slave (Muhammad ), then produce a Soorah of the like thereof and call your witnesses (supporters and helpers) besides Allaah, if you are truthful.” [Surah al-Baqarah (2): 23],

Also in His Saying:

“And remember Our slaves, Ibraaheem, Ishaaq, and Ya’qoob, [all] owners of strength [in worshipping Us] and
[also] of religious understanding,” [Surah Saad (38): 45]

And the likes of these ayaat describe the Messengers, ‘alayhimus-salaat was-salaam, with al-‘Uboodiyyah.


Reference: Fiqhul ‘Ibaadaat (Understanding Worship) by the Noble Sheikh Sh. Muhammad bin Saalih Al-‘Uthaimeen, Rendered into English By Dr. Saleh As-Saleh (Rahimahullah) on pages 19-21


Question 6: What is the Meaning Tawheed?

The Answer: Tawheed is a verbal noun from the verb Wahhada (وَحَّدَ ), Yuwahhidu ( يوحِّدُ), i.e. he unified something and made it one, and this cannot be realized except through denial (Nafy) and affirmation (Ithbaat); negation of this ruling (i.e. oneness) for everything other than the Muwahhad (that which is it made for), and affirmation of it for him. So, for example, we say: “A person’s Tawheed is not complete unless he testifies that La Ilaaha Illallaah (none has the right to be worshipped except Allaah), thus he denies the Uloohiyyah for everything besides Allaah and he affirms it to Allaah alone.

This is due to the fact that absolute negation is nothing but absolute denial while absolute affirmation does not prevent others from sharing in the ruling. Hence, for example, if you say: “Such and such is standing.” Here you have affirmed the standing for him, however, you did not single him out with [all] standing, because it is possible that someone else might be sharing with him in this standing. And if you say: “None is standing,” then you have made an absolute denial and you did not affirm the standing for anyone. But if you say: “None is standing except Zayed or none is standing except such and such, then you are singling out Zayed (or such and such) with the standing since you have negated the standing from everyone else besides him. This is the implementation of Tawheed in reality, meaning that Tawheed is not considered true Tawheed until it comprises denial and affirmation.
Reference: Fiqhul ‘Ibaadaat (Understanding Worship) by the Noble Sheikh Sh. Muhammad bin Saalih Al-‘Uthaimeen, Rendered into English By Dr. Saleh As-Saleh (Rahimahullah) on pages 24-25

Fiqhul ‘Ibaadaat (Understanding Worship)
by the Noble Sheikh Sh. Muhammad bin Saalih Al-‘Uthaimeen (Rahimahullah)

Question 16: Briefly, what is the meaning of Eemaan [faith] and its pillars.
The Answer: Eemaan has two meanings:
1- A linguistic meaning which is: The attestation to and the belief in a thing (al-Iqraar wa-Tasdeeq).

2- A legal (Shar’ee) meaning that is: The attestation that necessitates acceptance and submission. 
Legally, therefore, a person’s attestation to whatever is obligatory from faith is not sufficient unless he accepts and submits. For example, if a person attests and acknowledges that Muhammad is the Messenger of Allaah, but he neither accepts that which he brought, nor submits to his commands, then he is not a believer. For this reason, there was amongst the Mushriks those who acknowledged and attested to the Prophet’s (sallau alyi wa sallam) Message, but they did not obediently yield and submit to him, rather, they remained on the religion of their folk. Hence, their mere attestation, without acceptance and submission, was of no avail to them.
So, the legal meaning of belief is more specific than its meaning in the Arabic language. Also, it may be that the legal meaning is more general than the linguistic one. Consider, for example, the prayers; it is from the Eemaan in its legal sense, as Allaah, The Most High, Says:
Certainly, Allaah would never make your faith to be lost. [Surah al-Baqarah (2): 143], meaning,
“Your prayers towards Jerusalem [to which they were used to face in prayer before Allaah commanded them to turn their faces towards Makkah]. Linguistically, however, Salaat is not called “faith,” because it is an outward act, whereas faith (Eemaan), in the [Arabic] language is from the matters of the inward [i.e. pertaining to the heart]
So, if we want to define the legal Eemaan (al-Eemaan ash-Shar’ee), then we say that it is: The attestation which necessitates acceptance and submission, and if it does not necessitate this, then it is not considered a legal faith.
Reference: Fiqhul ‘Ibaadaat (Understanding Worship) by the Noble Sheikh Sh. Muhammad bin Saalih Al-‘Uthaimeen, Rendered into English By Dr. Saleh As-Saleh (Rahimahullah) on pages 24-25
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By the esteemed Scholar Shaykh Saalih ibn Fawzaan al-Fawzaan (Hafidhahullah)

The kalimah (word) Laa ilahah ilallaah (that none has the right to be worshipped except Allaah), if it said with truthfulness and sincerity from the heart, and acted upon in that which it necessitates – outwardly and inwardly – then its effect will indeed be praiseworthy upon both the individual and the society.

From the most important of its effects are:-

[1] Uniting the word of the Muslims: This will result in strengthening the Muslims and assisting them in defeating their enemies – as long as they continue to follow and practice the same single religion, and as long as they adhere to the same single ‘aqeedah (belief). Allaah – the Most High – said:

And hold fast altogether to the rope of Allaah and do not be divided. [Soorah Aal-‘Imraan 3:103].

It is He Who has strengthened you with His help and with the Believers, and moreover, He has put love and affection between their hearts. If you were to spend all that is in the earth, then never could you have united their hearts, but Allaah has united them. Indeed He is the all-Mighty, the all-Wise. [Soorah al-Anfaal 8:62-63].

And differing in matters of ‘aqeedah (beliefs) is the cause for splitting, disunity and hostility, as Allaah – the Most High – said:

Indeed those who split-up their religion and become sects, you have no part with them in the least.” [Soorah al-An’aam 6:159]

But people have cut-off their affair of unity between them and have become sects, each party rejoicing in that which is with itself.” [Soorah al-Mu’minoon 23:53]

So people cannot truly be united except upon the correct concept of eemaan (faith) and the correct ‘aqeedah of Tawheed, which are both direct implications of Laa ilahah ilallaah. One need only consider the condition of the Arabs before and after Islaam.

[2] Prevalence of safety and peace in a unified society, which believes in and abides by Laa ilahah ilallaah. Since the individuals in such a society will take care in doing only that which Allaah has made halaal (lawful) and abandoning that which Allaah has made haraam (unlawful) – acting in accordance with what the ‘aqeedah necessitates upon them. So this will prevent people from enmity, oppression and injustice, whilst directing them towards co-operation, love and deep brotherhood for the sake of Allaah, acting upon His – the Most High’s – saying:

“Indeed the Believers are but brothers.” [Soorah al-Hujuraat 49:10]

This is clearly reflected in the life of the Arabs before and after believing in Laa ilahah ilallaah. Before Islaam, they lived in hostility and insecurity, constantly fighting and killing each other. However, when they embraced Islaam this all changed, and the same people lived with each other in peace and an atmosphere of love and brotherhood prevailed, as Allaah – the Most High – said:

Muhammad is the Messenger of Allaah, and those who are with him are strong and mighty against the unbelievers and merciful and kind amongst each other.” [Soorah al-Fath 48:29].

“And remember the favour of Allaah upon you; for you were enemies and He joined your hearts in love, so that by His grace you became brothers.” [Soorah Aal-‘Imraan 3:103].

[3] Achievement of happiness, attainment of the khilaafah (succession of power and authority) in the earth, maintaining purity of the religion and being steadfastness against the onslaught of false beliefs and foreign ideologies. Allaah said:

“Allaah has promised to those amongst you who truly have eemaan (true faith and belief) and act in obedience to Allaah and His Messenger, that He will grant them rulership upon the earth, just as He granted it to those before them, and that He will establish their Religion for them and grant them the authority to practice their Religion which He chose and ordered them with. And He will certainly change their situation to one of security, after their fear. Providing that they worship and obey Me, not associating anything else in worship with Me. Then, whoever rejects this favour by disobedience to their Lord – then they are the rebellious transgressors.” [Soorah an-Noor 24:55].

So Allaah – the Most Perfect – has made achievement of these lofty goals conditional upon worshipping and obeying Him and not associating any partners with Him. And this is the true meaning of Laa ilahah ilallaah.


1. From Laa ilahah ilallaah, Ma’nahaa, Makaanatuhaa wa Fadluhaa (pp.36-39), abridged.

Reference to archieves from: Al-Istiqaamah , issue No: 1


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The Three Fundamental Principles

Explanation of the book “The Three Fundamental Principles”


Ustaadh Fahad Al Tahiri (May Allah protect him)


Click on the Cd to download the files

About the Cd:

This is an Explanation of the book written by Shaykh Muhammad Ibn ‘Abdil-Wahhâb: The Three Fundamental Principles . The book deals with the three questions asked in the grave: Who is your Lord? What is your dîn? Who is your Prophet?

The explanation is given by Ustaadh Fahad Al Tahiri (May Allah preserve him), who is known for his simplicity in explanation .

The explanation is put into a series of 16 lectures where in each lecture ends with a Question and Answer session. The cd is also accompanied with the Arabic Text and the English text, along with the reading of the Mathn in Arabic.

Those interested in downloading all the wiziq classes of this series can download it from the below site




password: ilmularabiyyah123


[Note: This CD has no COPYRIGHTS. You can download and share the contents of the CD  in any form .No part of the Cd or its content is to be used in making any monetary gains. This CD is for free distribution alone.]


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Invitation for the class : KitaabAtTauheed


Invitation to attend FREE Classes on the Explanation of the famous book on monotheism “KitaabAtTawheed.” written by Sheikh Abullah bin Wahhab, explained  By Ustaadh Fahad Al Tahiri (May Allah preserve him).



About the Class:

” And (The Book of Monotheism) … is a very Great Book, Whereas all the scholars unanimously agreed that not a book like it has been compiled in its subject, therefore it is unique and matchless in its field, none of its like was patterned, Because the Author – May Allah have mercy on him – embarked in this book on the issues of the Oneness of worship, and what opposes that Oneness, either from its roots, or what opposes its perfection.

So the Book had the exclusive advantage of gathering in pattern the chapters of Monotheism detailed and verified with its evidence (mentioned with it), and in this manner:
– in details
– organized
– having the issues of Monotheism made into chapters
there isn’t any who has beat the Sheikh to that, therefore the need of the students of knowledge to it, and to knowing it’s meanings is critical, because of what it contained of the verses, Hadeeth[s], and benefits.
And some of the scholars compared this book to be a piece from Saheehul’ Bukhaari – May Allah have mercy on him -, and this is clear, that is because the Sheikh – May Allah Have mercy on him – followed Al Imamul Bukhaari’s Pattern in his Book from the aspect of the titles he chooses, for it contains – Mostly – a verse, and a hadeeth, and the verses points out to the title (of the chapters), and the Hadeeth points out to the title (of the Chapters), and what comes after is an explanation to it.
And also what he mentions of the quotes of the people of knowledge of the Companions, their followers, or the Imams of Islam, is on the same pattern of Al Bukhaari – may Allah have mercy on him -, for he (Al Bukhaari) Mentions the quotes of the scholars in clarifying the meanings.
And the author began to write this Book in Al Basrah (of Iraq), when he had traveled to it (in Seeking knowledge).
And the reason to writing this Book: is what he saw of the spreading of setting up rivals with Allah (in worship), and of the perishing of the correct meaning of Monotheism with the Muslims, and what he has seen from them of the practices of Polytheism: Major, Minor, and hidden. So he started in Al Basrah putting together this Book, and finely compiling the evidence to it’s issues. his student and grandson As’Sheikh Abdur’Rahmaan bin Hasan – May Allah have mercy on him – mentioned that is (Al Maqaamaat) [a Book of his].
Furthermore the Sheikh when he came to Najd (of Saudi) compiled the Book and completed it, then it became – truly – a Book of Calling to the true Monotheism, Because the Sheikh clarified in it the foundations of the evidences of Monotheism, and clarified in it it’s meaning in detail, as he has mentioned what opposes it, and the fear of what opposes it, and clarified also the single issues of Monotheism, and the single issues of The Oneness of Allah’s Names and attributes generally, and cared of clarifying The Major and Minor Polytheism and it’s practices, and the ways leading to both, and clarified what Monotheism is protected by, and the ways to that, and also clarified some of The Oneness of Lordship.
So This Book is of a very great benefit, worthy to be taken care of, memorizing, studying, and pondering upon, so the Slave [of Allah] is in need of it to act upon it, and convey what knowledge it contains to the people after him, in the Masjid, the House, the place of work, and in any other side.

And the point is: whoever understood this Book, has surely understood most of the issue of Monotheism, better yet he will understand most of it’s issues”.
(Salih Aalush’Sheikh – Minister of The Saudi Ministry of Islamic Affairs – in the introduction of his Book (At’Tamheed) the explanation of this Book)

How to join the class ?:

1. Click the below icon:
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3. Inshalllah, Ustaadh will accept your invite, after which you will receive invites for classes.

Speciality of the classes taken by Ustaadh Fahad Al Tahiri(May Allah preserve him):
The remarkable feature of Ustaadhs classes is his patience in teaching every singe line of the book.Ustaadh keeps classes interactive and he ensures that every student gets the point absorbed before moving to the next topic.The class is of 60 minutes, out of which 50 Minutes involves the explanation with 10Minutes of question and answer session on the topic.Currently there are more than 100’s of students who have registered for his classes..and the numbers are increasing..

We have finished only ONE class as of now, and maashalllah it has been knowledge enriching ..!!!

Spread the message out..!!
Let the people benefit with wealth of knowledge which Ustaadh is going to share..

May Allah keep us on the straight path until the last day..aaameen.

و عليكم  سلام و رحمة الله و بركاتة

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Islaam and Eemaan

 Islaam & Eemaan

 -Sheikh Saalih Al Uthaimeen(May Allah have mercy on Him)

[From the book: Explanation of a summary of Aqeedat Hamawiyyah]

 Islaam linguistically means “obedience” and “submission.”In Islaamic terminology, it is when the servant submits and surrenders entirely to Allaah outwardly and inwardly, obeying His commands, andavoiding what He has forbidden. It includes all of the religion. Allaah (Swt) said,

  وَرَضِيتُ لَكُمُ ٱلۡإِسۡلَـٰمَ دِينً۬ا‌ۚ

 “And I am pleased for you Islaam as a religion. [Sooratul‐Maaidah, 5:3]

And He said,

إِنَّ ٱلدِّينَ عِندَ ٱللَّهِ ٱلۡإِسۡلَـٰمُ‌ۗ

 “Indeed, the religion in the sight of Allaah is Islaam. [Soorah Aali‐ Imraan, 3:19]

And He ( SubhanahuWaTa’ala) said,

 وَمَن يَبۡتَغِ غَيۡرَ ٱلۡإِسۡلَـٰمِ دِينً۬ا فَلَن يُقۡبَلَ مِنۡهُ وَهُوَ فِى ٱلۡأَخِرَةِ مِنَ ٱلۡخَـٰسِرِينَ

Whoever desires other than Islaam as a religion, never will accepted from him. [Soorah Aali‐Imraan, 3:85]

As for Eemaan, it linguistically means to “believe.” In this meaning,Allaah said,

وَمَآ أَنتَ بِمُؤۡمِنٍ۬

 “But you would not believe (have Eemaan in) us. [Soorah Yoosuf, 12:17]

Islaamically, Eemaan is acceptance of the heart, which necessitates acceptance in statement and action. It is a belief, a statement, and an action ‐ a belief of the heart, a statement of the tongue, and action of the heart and limbs.

The proof that all of this enters under the term Eemaan is the statement of the Prophet (SAW ),

Eemaan is to believe in Allaah, His Angels, His Books, His Messengers, the Last Day, and predecree  the good and bad of it.[ See al‐Bukhaaree (50) and Muslim (9).]

And his statement:Eemaan is made up of seventysomething parts, the highest of which is

the statement, Laa ilaaha ilia Allaah. The lowest part is to remove something harmful from the path, and shyness is a part of Eemaan

[ Recorded by al‐Bukhaaree (9) and Muslim (35).]

Eemaan in Allaah, His Angels, etc. is the belief of the heart. The statement, “Laa ilaaha ilia Allaah” is a statement of the tongue. Removing something harmful from the path is an action of the limbs. Shyness is an action of the heart. With this, it is known that Eemaan includes the entire religion. So, there isno difference between it and Islaam. In this way, each one means the same as the other when used separately.

However, when they appear together,

Islaam is explained as an outward submission of the tongue and actions of the limbs.

It occurs from both, a believer with complete Eemaan, and a believer with weak Eemaan.

Allaah (SubhanahuWaTa’ala) said:

 قَالَتِ ٱلۡأَعۡرَابُ ءَامَنَّا‌ۖ قُل لَّمۡ تُؤۡمِنُواْ وَلَـٰكِن قُولُوٓاْ أَسۡلَمۡنَا وَلَمَّا يَدۡخُلِ ٱلۡإِيمَـٰنُ فِى قُلُوبِكُمۡ‌ۖ وَإِن تُطِيعُواْ ٱللَّهَ وَرَسُولَهُ ۥ لَا يَلِتۡكُم مِّنۡ أَعۡمَـٰلِكُمۡ شَيۡـًٔا‌ۚ إِنَّ ٱللَّهَ غَفُورٌ۬ رَّحِيمٌ

The Bedouins say, We have believed (Eemaan). Say, You have not yet believed; but say (instead), We have submitted (Islaam), for faith (Eemaan) has not yet entered your hearts. [Sooratul‐Hujuraat, 49:14]

Based upon this, even a hypocrite would be called a Muslim outwardly,yet remain a disbeliever inwardly.Eemaan (when it comes together with Islaam) is explained as inward submission, which is the belief and acceptance of the heart and its action. This occurs only with a true believer, as Allaah (Taalaa) said:

 نَّمَا ٱلۡمُؤۡمِنُونَ ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتۡ قُلُوبُہُمۡ وَإِذَا تُلِيَتۡ عَلَيۡہِمۡ ءَايَـٰتُهُ ۥ زَادَتۡہُمۡ إِيمَـٰنً۬ا وَعَلَىٰ رَبِّهِمۡ يَتَوَكَّلُونَ (٢) ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقۡنَـٰهُمۡ يُنفِقُونَ (٣) أُوْلَـٰٓٮِٕكَ هُمُ ٱلۡمُؤۡمِنُونَ حَقًّ۬ا‌ۚ لَّهُمۡ دَرَجَـٰتٌ عِندَ رَبِّهِمۡ وَمَغۡفِرَةٌ۬ وَرِزۡقٌ۬ ڪَرِيمٌ۬ (٤)

 The believers are only those who, when Allaah is mentioned, their  hearts become fearful, and when His verses are recited to them, it increases them in faith (Eemaan), and upon their Lord they rely  the ones who establish prayer, and from what We have provided them, theyspend. Those are the true believers.[Soorah al‐Anfaal, 8:2‐4]

With this meaning, Eemaan is a higher level. So every believer (with Eemaan) is a Muslim (with Islaam), yet the opposite is not the case .

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