right way of islam

Avoid Ten Ways That Nullify Islam (Nawaaqid-ul-Islaam}

  All praise is due to Allah Alone. Peace and blessings be upon the Last Prophet, his family, Companions and those who follow his guidance.

A Muslim should know that Allah (may He be Praised) enjoins all the creation to embrace Islam, hold it firmly and avoid what contradicts it. Allah sent His Prophet Muhammad (peace be upon him) to call for that, informing them that whoever follows him will be guided and whoever turns away from him will be misguided. In many Ayahs (Qur’anic verses), Allah warned people against causes of apostasy and all forms of Shirk (associating others with Allah in His Divinity or worship) and Kufr (disbelief). Under the topic of the rulings of the apostate, scholars (may Allah be merciful with them) mentioned that a Muslim may abandon Islam by committing one of the nullifiers that make his blood and money violable and turn him out of the fold of Islam. The most dangerous and common ten nullifiers are mentioned by Shaykh and Imam Muhammad ibn `Abdul-Wahhab and other scholars (may Allah be merciful with them). Here we will list them in brief so that a Muslim can keep away from them and warn people against them in hope for safety and wellbeing. We will briefly elaborate on them.

First: Shirk in the worship of Allah. Allah (Exalted be He) says: Verily, Allâh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills He (Exalted be He) also says: Verily, whosoever sets up partners (in worship) with Allâh, then Allâh has forbidden Paradise to him, and the Fire will be his abode. And for the Zâlimûn (polytheists and wrong-doers) there are no helpers. This includes invoking the dead and seeking relief, vowing or offering sacrifice for them.

Second: Whoever takes intermediaries between him and Allah, invokes, and asks them for intercession with Allah and puts his trust in them has committed Kufr (disbelief) according to the Ijma` (consensus) of scholars.

Third: Whoever does not hold the polytheists to be disbelievers, has doubts about their disbelief or considers their ways and beliefs to be correct has committed disbelief.

Fourth: Whoever believes that some guidance other than that of the Prophet (peace be upon him) is more complete than his guidance or that someone else’s judgment is better than his judgment, such as those who prefer the judgment of the Taghut (false gods) over his judgment, then he is a disbeliever.

Fifth: Whoever hates something that the Messenger (peace be upon him) came with, even though he may act on it, has disbelieved. Allah (Exalted be He) says: That is because they hate that which Allâh has sent down (this Qur’ân and Islâmic laws, etc.); so He has made their deeds fruitless.

Sixth: Whoever mocks or ridicules any part of the Messenger’s religion, its rewards or punishments has committed an act of disbelief. Allah (Exalted be He) says: Say: “Was it at Allâh (عز وجل), and His Ayât (proofs, evidence, verses, lessons, signs, revelations) and His Messenger (صلى الله عليه وسلم) that you were mocking?” Make no excuse; you disbelieved after you had believed.

Seventh: Sorcery, which includes magic spells that cause a person to hate or love someone/something. Whoever practices it or is pleased with it commits disbelief. The proof for this is the saying of Allah (Exalted be He): but neither of these two (angels) taught anyone (such things) till they had said, “We are only for trial, so disbelieve not (by learning this magic from us).”

Eighth: Supporting and assisting the polytheists against the Muslims. The proof for this is the saying of Allah (Exalted be He): And if any amongst you takes them as Auliyâ’, then surely he is one of them. Verily, Allâh guides not those people who are the Zâlimûn (polytheists and wrong-doers and unjust).

Ninth: Whoever believes that it is permitted for some people to be free of (implementing) the Shari`ah (Islamic law) brought with Muhammad (peace be upon him), then he is a disbeliever. Allah (Exalted be He) says: And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers.

Tenth: Turning away from Allah’s religion, not learning it or implementing it (is an act of disbelief). The proof for this statement is the saying of Allah: And who does more wrong than he who is reminded of the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of his Lord, then turns aside therefrom? Verily, We shall exact retribution from the Mujrimûn (criminals, disbelievers, polytheists, sinners).

There is no difference in committing these nullifiers between the utters them in humor, seriously, or even out of fear except for a person who says them under coercion. All of these (ten) matters are the gravest nullifiers that most often occur. A Muslim must beware of and keep away from these acts. We seek refuge with Allah from the things that entail His anger and severe punishment. May Allah’s Peace be upon the best of His Creation Muhammad, his family, and Companions!

The Fourth Nullifier includes those who believe that man-made laws and constitutions are better than the Shari`ah of Islam, equal to it, or that it is permissible to resort to them for judgment even if he believes that the judgment of Shari`ah is better. Likewise, whoever believes that it is not correct to implement the Laws of Islam in the twentieth century, that this is a cause for the fall of Muslims, or that it is limited to relationship between the servant and his Lord and should not interfere in the other affairs of life. The fourth category also includes those who hold that carrying out Allah’s laws, such as cutting off the hand of a thief or stoning a guilty adulterer is not befitting for this modern era. This category includes those who believe that it is permissible to rule by something other than the Laws of Allah (Shari’ah) in matters of transactions, Hudud (prescribed penalties) and so on, even if he does not believe that it is better than ruling by the Shari`ah. This is because, by doing that, he makes lawful that which Allah forbade, according to the consensus of scholars. Similarly, whoever makes lawful that which Allah has prohibited and this prohibition is indisputably established, such as adultery, Khamr (intoxicant), Riba (usury/interest) and ruling by anything other than the Shari`ah, then he is a disbeliever according to the consensus of Muslim scholars.

May Allah guide all of us to what pleases Him. May Allah guide us and all Muslims to His straight path! He is All-Hearer, Ever Near. May peace and blessings of Allah be upon our Prophet Muhammad, his family, and Companions!

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ayatal kursi

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Friday, May 24, 2013

Aayat al-Kursi - The Greatest Verse in the Qur'an

Every Muslim child, from the time he or she is old enough to recite and memorize the adhkaar, the first duaa they are taught would probably be Aayat al-Kursi. It certainly was the case with me. I was diligently taught to recite the Kursi at bedtime, after the Salah and whenever I felt scared. 

It was only when I grew up that I began to wonder what exactly was so special about this dua. I was taught it was very powerful, but I never knew why this particular verse was selected out. So if there's anyone else who's wondering like I used to, here is a brief summary about the virtues of Aayat al-Kursi - The Greatest Verse in the Qur'an.

Aayat al-Kursi is the greatest verse in the Book of Allaah, the Mighty and Majestic because it contains the three categories of Tawheed - ruboobiyyah, uloohiyyah, and asmaa' was-sifaat. Allaah gathered them all in this verse, using negation and affirmation, where he negates shortcomings and deficiencies for Himself, and affirms completeness and perfection for Himself, Most Glorified and Exalted.

• In the first part of the verse is the mention of tawheed al-uloohiyyah.

اللَّهُ لَا إِلَـٰهَ إِلَّا هُوَ  

(Allaah! None has the right to be worshiped but He)

This establishes the principle of uloohiyyah, which is itself the foundation of Tawheed, and from which stems Islam's attitude to life in general. This principle obliges us to be worshipers of none but Allaah. Man should direct his service, worship and obedience to Him alone, adjudicate only by His laws and derive his values, ethics and ideas only from Allaah.

• Then Allaah mentions tawheed al-asmaa' was-sifaat

 الْحَيُّ الْقَيُّومُ

(The Ever Living, the One Who sustains and protects all that exists)

Al-Hayy ul-Qayyoom - “The Ever Living, the One Who sustains and protects all that exists", confirms two of Allaah's great Names. This affirms for Allaah the attribute of life and that He sustains others.

Al-Hayy - The Ever-Living is He who has a continuous life with no beginning or end. Allaah is ascribed with a life that is self-sustaining. It has no external source, unlike the lives of creatures that have been granted to them by the Creator. As He was, together with His Attributes, before all else, so shall He remain throughout endless time.  

Al-Qayyoom - The One Who sustains and protects all that exists. It is He who sustains the lives of creation and manages all the conditions of the universe. He oversees everything: provides for it, preserves it, watches over it, manages it in the way and for the purpose that He pleases.

These two Names "the Ever Living, the One Who sustains and protects all that exists" are among the greatest of Allaah's Beautiful Names. Upon them, the rest of His Names are based and around them all their meanings revolve. Allaah’s being Alive requires all attributes of perfection, because any lacking of an attribute of perfection originates from the weakness of life. Therefore, if Allaah has perfect life, He necessarily has all perfection. 

The attribute of "the One Who sustains and protects all that exists" incorporates His perfect self-sufficiency and His perfect omnipotence. He does not need help from anybody in any way, and every creature depends on Allaah's existence and management. 

These two Names have a great effect on the life of every Muslim who believes in them and comprehends their meanings. His conscience becomes constantly aware of Allaah, in worship, love and obedience; for he knows that his Lord sustains his own life and the entire universe, in accordance with His Wisdom and plan. The servant thus adheres to the system Allaah designed for his life, Islam, from which he derives his values and criteria and seeks guidance for his actions in all circumstances. 

• Then Allaah says,

لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ

(Neither slumber, nor sleep overtake Him)

This is a negation and a reiteration of the fact that Allaah is the Sustainer of everything. Slumber and sleep contradict the quality of complete and perfect life and the attribute of the Self-Subsisting because sleep is only required of the creature who gets tired and needs rejuvenation and rest. 

• In the fourth part, Allaah mentions tawheed ar-ruboobiyyah,

لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْض

(To Him belongs whatsoever is in the heavens and whatsoever is in the earth)

This is an affirmation of His Ruboobiyyah, that He owns the heavens and the earth and all that is in them.

Allah enjoys an unfettered and absolute authority over His possessions, which He shares with no other being. Belief in those facts, once it takes root in the heart, has an immensely beneficial effect on a believer's life. 

• Then Allaah says,

مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ

(Who is he that can intercede with Him except with His permission?)

This is a negation. Allaah negates that anyone could intercede without His Permission, due to His complete Greatness, may He be Glorified and Exalted. No one could possibly intercede with Him, except after He allows them.

This also makes clear the status of Lordship (Ar-Ruboobiyyah) and worship. Every human being is a servant of Allaah. He does not exceed the boundaries of that status and therefore cannot intercede with Allaah without His permission. Our faith (‘aqeedah) thus makes a clear distinction between the nature of the Supreme Creator and His worshipers. They neither mingle nor do they have a single characteristic in common. 

None can intercede except by Allaah’s Permission: His Leave is universal. Even Muhammad صلى الله عليه وسلم who has the greatest rank with Allaah cannot intercede except with the prior leave from Allaah. He will be granted this permission after he صلى الله عليه وسلم prostrates before Allaah and praises Him with the great praises and glorification which Allaah guides him to it on that Day.Then it will be said: Raise your head and speak; you will be listened to, intercede and your intercession will be accepted. [Sahih Al-Bukhari : Vol. 06, No. 03 and No. 236.]

• Then Allaah says: 

 يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ

(He knows what happens to them (His creatures) in this world, 

and what Will happen to them in the Hereafter) 

This is an affirmation establishing the complete Knowledge of Allaah, the Mighty and Majestic, the One who knows everything from the affairs of the past, present, and future. Nothing is hidden from Him, as His Knowledge is vast and encompasses everything. This is a confirmation that His knowledge encompasses all time and place and things. 

• Then Allaah says: 

وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ 

(And they will never encompass anything of His knowledge except that which He wills)

This is a negation. Allaah nullifies the idea that His Creation could gain some of His Knowledge without Him giving them access to it. So if He does not allow them to have knowledge of something, then it is considered ghayb (unseen), and no one knows the ghayb except Allaah.

It is also a reference to the weaknesses of human beings and the limitations of their knowledge which does not exceed that which Allaah wishes them to know. A Muslim's awareness of this fact makes him ever-conscious of his Lord, mindful of the limits of behavior and conduct He has set, and quick in turning to Allaah in gratitude and repentance. It also makes him avoid arrogance and self-satisfaction. 

• Then Allaah says, 

وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ

(His Kursi (footstool) extends over the heavens and the earth)

The Kursi is a created thing from Allaah's Creation, and indeed it is a great creation! The heavens and the earth in relationship to the Kursi are like seven coins tossed into am open plain of earth, or like seven coins tossed onto a large plate. What would seven small coins look like in this situation? So Allaah's Kursi is bigger than the heavens and the earth. 

His Kursi is not His Throne, as these are two separate things. The Throne is even greater than the Kursi.

And the Kursee is nothing in comparison to the Throne, except like an iron ring tossed into a spacious plain of earth. So if the Kurs is like this, then what about the Throne of Ar-Rahmaan, Most Glorified and Exalted?!

Therefore, all of the creation in relationship to Allaah is very very small and nothing in comparison to Him. If only one thing from Allaah's Creation, the Kursi, is bigger than the heavens and the earth, but still smaller than the Throne, then Allaah, the Mighty and Majestic, is greater than everything.

• Then Allaah says,

وَلَا يَئُودُهُ حِفْظُهُمَا

(and He feels no fatigue in guarding and preserving them)

This is a negation, meaning that nothing is difficult or burdensome on Him, Most Glorified. Protecting and preserving the heavens and the earth from corruption and distortion does not tire Him, nor does His holding them in place cause Him any fatigue

And Allaah the Glorified is not in need of the heavens nor the earth, nor the Throne nor the Kursi, nor is He is need of anything from the things He created. It is the creation that is in dire need of Him, the Most Glorified and Exalted.

• Allaah then concluded this great verse by mentioning two of His beautiful Names: 

وَهُوَ الْعَلِيُّ الْعَظِيمُ

(And He is the Most High, the Most Great) 

Al-‘Alyy [The Most High] means that He is High and Exalted above His creation. No one transgresses by trying to rise to His status without being reduced to humiliation in this world and disgraced with punishment in the Hereafter. 

Al-‘Atheem [The Most Great] means that all greatness is Allaah's, and that nothing is of equal status with Him, but everything is below Him. When man becomes aware of Allaah's greatness and Exaltation, he realizes his own worth and settles in the station of worship of his Lord. He does not transgress against Allaah's bounds, but fears Him, obeys His commands, and rectifies his conduct towards Him and towards His creation. 

******

These then are some of the facets of the greatness of this verse. Each Muslim should learn it by heart, contemplate its meanings and recite it often. There are many Ahadith relating to its excellence and merits. 

One is a long hadith narrated on the authority of Abu Hurayrah رضي الله عنه in which the Prophet  صلى الله عليه وسلم was reported to have said to him: 

"When you go to your bed, you should recite Aayatul-Kursi from the beginning to the end, by reciting it there will be posted a guardian over you from Allaah who will protect you during the whole night and the devil will not be able to come near you till morning." [Al-Bukhaari]

And on the authority of Ubayy Ibn Ka’b رضي الله عنه who reported that the Prophet صلى الله عليه وسلم said: 

"Abul-Mundhir! Do you know which verse of Allah’s Book is the greatest?" Ubayy رضي الله عنه replied: "Allah and His Messenger know best". The Prophet صلى الله عليه وسلم then asked "Abul Mundhir! Do you know which verse of Allah's Book is the greatest?"

Ubayy Ibn Ka'b رضي الله عنه said: "Allah! Laa ilaaha illaa Huwa (none has the right to be worshipped but He) the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him." 

Thereupon the Prophet صلى الله عليه وسلم struck me on the chest and said: "Felicitation on your knowledge, O Abul-Mundhir."  [Muslim]

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THE QURAN AND ME

The Quran and Me: Developing a Personal Relationship

By HADI MUBEEN

A few days ago, I was feeling very sad about an accusation somebody made against me. Although I knew it was false, it still hurt me that somebody would think like that about me so I turned to the best words for advice…the Qurʾān. I opened the Qurʾān randomly asking Allāh to guide me and looked down at the verses in front of me, which read, “We definitely know the grief their words cause you, it is not you they deny but it is the signs ofAllāh that the oppressors deny. Indeed messengers were denied before you and they were patient with the denial and they were harmed until our help came….” (Surah Al-An'aam 6:33-34)

Over the years I have come to expect this from the Qurʾān. As my relationship with theQurʾān grows, it becomes more personal and my view of the Qurʾān has evolved from the book of Allāh into a personal conversation with my Lord. I would like to mention some key events in my life that affected my relationship with the Qurʾān so that everybody can develop a similar if not better relationship with the Qurʾān than me, insha Allāh.

In my early childhood, my relationship with the Qurʾān was the average cultural relationship, kiss it, keep it on the top shelf, memorize my basic surahs, nothing more. When I was eight, I started Hifz and was beaten many times because I found difficulty memorizing the Qurʾānor reciting it with the level of Tajweed that was demanded by my teachers. I soon quit Hifzand had become averse to the Qurʾān, its recital and Tajweed.

Many years later, as I was studying to become a Moulana, I still had this fear to recite and this hatred of studying Tajweed, it didn't help that my Tajweed teacher was very mean and demanded perfection, which my tongue could not manage, so my relationship with theQurʾān did not improve.

However, a few years ago while still studying I came across a lecture that changed my perception of the Qurʾān forever,

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