Menuju Iman Yang Sempurna

1. Bersyukur apabila mendapat nikmat dar Allah.

2. Sabar apabila mendapat kesulitan atau musibah

3. Tawakkal apabila mempunyai rencana atau usaha.

4. Ikhlas dalam segala amal perbuatan

5. Jangan membiarkan hati terus dalam kesedihan

6. Jangan menyesal atas sesuatu kegagalan yang berlaku

7. Jangan putus asa dalam menghadapi kesulitan

8. Jangan gelisah dengan kekayaan orang

9. Jangan hasad dan iri hati atas kejayaan orang lain

10. Jangan sombong ketika memperoleh kejayaan

11. Jangan tamak kepada harta benda

12. Jangan terlalu bersemangat dengan sesuatu kedudukan atau mengejar kedudukan

13. Jangan hancur kerana kezaliman pada diri sendiri

14. Jangan goyah kerana fitnah dan Ghibah

15. Jangan berkeinginan terlalu tinggi yang melebihi kemampuan diri

16. Jangan campuri harta dengan harta yang haram

17. Jangan sakiti dan derhaka terhadap kedua ibubapa

18. Jangan usir orang yang meminta-minta

19. Jangan sakiti anak yatim

20. Jauhkan diri dari dosa-dosa yang besar

21. Jangan membiasakan diri melakukan dosa-dosa kecil

22. Banyak berkunjung ke rumah-rumah Allah (masjid)

23. Lakukan solat dengan ikhlas dan khusyuk

24. Lakukan solat fardhu di awal waktu, berjamaah di masjid

25. Biasakan diri dengan solat malam

26. Perbanyak zikir dan doa kepada Allah kerana Dialah sebaik-baik tempat mengadu dan meminta

27. Lakukan puasa wajib dan puasa sunat

28. Sayangi dan santuni fakir miskin

29. Jangan ada rasa takut kecuali hanya kepada Allah

30. Jangan marah berlebih-lebihan

31. Cintailah seseorang dengan tidak berlebih-lebihan

32. Bersatulah kerana Allah dan berpisahlah juga kerana Allah

33. Berlatihlah untuk berfikir

34. Apabila janji telah mungkiri mintalah maaf kerana sesuatu sebab tidak dapat dipenuhi

35. Jangan mempunyai musuh, kecuali dengan iblis/syaitan

36. Jangan percaya ramalan manusia

37. Jangan terlampau takut miskin

38. Hormatilah setiap orang

39. Jangan terlampau takut kepada manusia

40. Jangan sombong, takabbur dan riya'

41. Berlakulah adillah dalam segala urusan

42. Biasakan istighfar dan taubat kepada Allah

43. Bersihkan rumah daripada patung-patung berhala

44. Hiasi rumah dengan bacaan ayat-ayat Al-Quran

45. Perbanyakan dan perbaikilah silaturrahmi

46. Tutup dan peliharalah aurat sesuai dengan petunjuk Islam

47. Jangan banyak bercakap

48. Beristeri dan bersuami apabila cukup syarat

49. Hargai waktu, disiplin waktu dan manfaatkan waktu

50. Biasakan hidup bersih, tertib dan teratur

51. Jauhkan diri dari penyakit-penyakit batin

52. Sediakan waktu untuk bersama dengan keluarga

53. Makanlah secukupnya tidak kekurangan dan tidak berlebihan

54. Hormatilah kepada guru dan ulama

55. Banyakan berselawat keatas Nabi s.a.w

56. Cintai keluarga Nabi s.a.w

57. Jangan terlalu banyak hutang

58. Jangan terlampau mudah berjanji

59. Selalu ingat saat kematian dan sedar bahawa kehidupan dunia adalah kehidupan
sementara

60. Jauhkan diri dari perbuatan-perbuatan yang tidak bermanfaat seperti bersembang pada perkara yang tidak berguna

61. Bergaullah dengan orang-orang soleh

62. Sering bangun di penghujung malam, berdoa dan beristighfar

63. Lakukan ibadah haji dan umrah apabila sudah mampu

64. Maafkan orang lain yang berbuat salah kepada kita

65. Jangan berdendam dan jangan ada keinginan membalas kejahatan dengan kejahatan

66. Jangan membenci seseorang karana fahaman dan pendirian

67. Jangan benci kepada orang yang membenci kita

68. Berlatih untuk berterus terang dalam menentukan sesuatu pilihan

69. Ringankan beban orang lain dan tolonglah mereka yang mendapatkan kesulitan

70. Jangan melukai hati orang lain

71. Jangan biasakan bercakap bohong

72. Berlakulah adil, walaupun kita sendiri akan mendapat kerugian

73. Jagalah amanah dengan penuh tanggungjawab

74. Laksanakan segala tugas dengan penuh keikhlasan dan kesungguhan

75. Hormati orang lain yang lebih tua dari kita

76. Jangan membuka aib orang lain

77. Lihatlah orang yang lebih miskin daripada kita, lihat pula orang yang lebih berjaya daripada kita

78. Ambillah pelajaran dari pengalaman orang-orang arif dan bijaksana

79. Sediakan waktu untuk merenung apa-apa yang sudah dilakukan

80. Jangan sedih kerana miskin dan jangan sombong kerana kaya

81. Jadilah manusia yang selalu bermanfaat untuk agama,bangsa dan negara

82. Kenali kekurangan diri dan kenali pula kelebihan orang lain

83. Jangan membuat orang lain menderita dan sengsara

84. Berkatalah yang baik-baik atau tidak berkata apa-apa

85. Hargai prestasi dan pemberian orang

86. Jangan habiskan waktu untuk sekedar hiburan dan kesenangan

87. Akrablah dengan setiap orang, walaupun yang berkaitan tidak menyenangkan

88. Sediakan waktu untuk bersenam sesuai dengan berlandaskan agama dan keadaan diri
kita

89. Jangan berbuat sesuatu yang menyebabkan fisikal atau mental kita menjadi terganggu

90. Ikutilah nasihat orang-orang yang arif dan bijaksana

91. Pandai-pandailah untuk melupakan kesalahan orang dan pandai-pandailah untuk melupakan
jasa kita

92. Jangan berbuat sesuatu yang menyebabkan orang lain terganggu dan jangan berkata
sesuatu yang menyebabkan orang lain terhina

93. Jangan cepat percaya kepada berita tidak baik yang berkaitan teman kita,sebelum dipastikan kebenarannya

94. Jangan menunda-nunda pelaksanaan tugas dan kewajiban

95. Sambutlah huluran tangan setiap orang dengan penuh keakraban dan keramahan dan tidak
berlebihan

96. Jangan memaksa diri untuk melakukan sesuatu yang diluar kemampuan diri

97. Waspadalah setiap ujian, cubaan, godaan dan tentangan. Jangan lari dari kenyataan
kehidupan

98. Yakinlah bahwa setiap kebajikan akan melahirkan kebaikan dan setiap kejahatan akan
melahirkan kerosakan

99. Jangan berjaya di atas penderitaan orang dan jangan kaya dengan memiskinkan orang

Menghadirkan hati Dalam Solat : Ibnul Qayyim Al-Jawziyah (Terjemahan bahasa Indonesia)

Manners of the Caller : Abdul-Azeez Ibn Baaz

From the necessary etiquette of the caller to Allaah. The noble Scholar, Ibn Baaz explains the importance of sincerity, mildness, knowledge and gentleness. 

So a wrong­doer, who opposes the da’wah with evil and enmity and seeks to cause harm, is to be

dealt with in a different manner. If possible such a person should be imprisoned, or something similar to that - depending upon the nature of his to the da’wah.

The etiquettes, manners and characteristics necessary for the du’aat (callers to Islaam) has been duly explained by Allaah - the Mighty and Majestic - in many aayaat and in many different places in the Noble Qur‘aan. And from those necessary etiquettes are:

FIRSTLY – SINCERITY:

So it is obligatory upon the daa’ee (caller) to have ikhlaas (sincerity and purity of intentions and actions) for Allaah - the Mighty and Majestic - neither desiring to show­ off, nor desiring reputation, nor desiring the praises and the accolades of the people. Rather, the daa’ee should only call to Allaah seeking the Face of Allaah, as He - the One free from all imperfections – says,

“Say: This is my path, I do call to upon knowledge.” [2]

And Allaah - the Mighty and Majestic – said,

“And who is better in speech than one who calls to Allaah.” [3]

Thus it is a must to have ikhlaas and to call only to Allaah - the Mighty and Majestic - and this is the most important etiquette and the greatest quality; that you seek from your da’wah (call) the Face of Allaah and the Home of the Hereafter.

SECONDLY – KNOWLEDGE:

To call the people to upon ’ilm (knowledge), and not ignorance,

“Say, This is my path, I do call to Allaah upon knowledge.”[4]

So knowledge is an essential obligation in calling to Allaah. So beware of calling to Allaah based upon ignorance, and beware of speaking without due knowledge. Indeed, ignorance destroys, it does not build; and it causes corruption, not reformation and correction. So - O worshipper of Allaah - fear Allaah and beware of speaking about Allaah without due knowledge, and do not call to anything except after knowledge of it and having insight into what Allaah and His Messenger (sallallaahu ’alayhi wa sallam) have said. So it is upon the student of knowledge and the daa’ee to have knowledge of, and insight into that which they call to, knowing its proofs and evidences.

THIRDLY – MILDNESS AND GENTLENESS:

From the akhlaaq that it is necessary to have - O daa’ee- is to be mild and forbearing in your da’wah, and being gentle and patient in it, as were all the Messengers ’alayhimus-salaatu was-salaam. Beware of being hasty, harsh and strict in your da’wah, rather be patient, mild and gentle. In this regard, some of the proofs have already proceeded, such as the saying of Allaah - the Mighty and Majestic,

“Call to the way of your Lord with wisdom and beautiful admonition, and argue with them in ways that are best.”[5]

And His - the Most Perfect’s – saying,

“And by the Mercy of Allaah you were able to deal gently with them. If you had been severe and harsh-hearted they would have broken away from about you.”[6]

And His - the Most Majestic’s - saying, with regards to Moosaa and Haaroon - ’alayhimus-salaam,

“So speak to him mildly, perchance he may take admonition, or that he may fear Allaah.”[7]

And the Prophet (sallallaahu ’alayhi wa sallam) said in the authentic hadeeth, “O Allaah! Whosoever is a guardian over any of the affairs concerning my Ummah and he is gentle with them, then be gentle with him. And whosoever is a guardian over any of the affairs concerning my Ummah and he is harsh with them, then be harsh with him.” [8]

So - O servant of Allaah - it is necessary upon you to be gentle in your da’wah and not to be harsh upon the people. Do not turn the people away from the Religion due to your harshness, ignorance, or other such behaviour. On the contrary, be mild, forbearing and patient; and be soft and pleasant in speech, so your words may have an effect upon the heart brother, or that it may have an effect upon the one you are addressing the call to. Then the people will better appreciate your call and invitation. So undue strictness causes people to become distant, not close; and it causes separation, not unity. Therefore, it is a must to be gentle, as the Messenger - ’alayhis-salaatu was-salaam – said, “Indeed gentleness does not enter into anything except that it beautifies it, is it removed from anything except that it disfigures it.” [9] And he - ’alayhis-salaatu was-salaam - also said, “Whoever is prevented from gentleness, is actually prevented from all good and excellence.” [10]

FOURTHLY – SETTING AN EXAMPLE:

From the necessary or rather obligatory - etiquettes and qualities that a daa’ee must possess is acting in accordance to what he is calling to, and being a righteous example of what is being called to. He should not call to do something and then not do it himself, nor call to leave something, whilst engaging in it himself. This is the condition of the losers - we seek Allaah’s refuge in this! It is those Believers who call to the truth, act upon what they call to the truth and hasten to righteousness and avoid the prohibited, these are the ones who will be successful and who will be rewarded. Allaah - the Most Majestic – says,

“O you who believe! Do you say that which you do not do. It is most hateful in the sight of Allaah that you say that which you do not do.”[11]

Likewise, Allâh - the One free from all imperfections­ said, whilst condemning the Jews for ordering the people with righteousness whilst forgetting it themselves:

“Do you enjoin righteousness upon the people whilst you yourselves forget to practice it, and you recite the Book? Have you no sense?”[12]

And it has been established from the Prophet (sallallaahu ’alayhi wa sallam) that he said, “A man will be brought on the Day of Judgement and he will be thrown into the Hellfire, so that his intestines will come out and he will go around like a donkey goes around the millstone. The people of Hellfire will gather around him and say, ‘O so ­and ­so! What happened to you? Did you not used to order us with good and prohibit us from evil?’ He will say, ‘I used to order you with good and not do it myself; and I used to prohibit you from evil and do it myself.” [13]

This will be the situation of the one who calls to Allaah, ordering the good and prohibiting the evil; whilst acting contrary to one’s saying, or saying things contrary to ones actions – we seek refuge in Allaah from this. Therefore, from the most important qualities and one greatest obligations upon the daa’ee is to act upon what he calls to and abstain from that which he prohibits. The daa’ee should have an excellent character and praiseworthy conduct, being patient and inviting to patience. The daa’ee should be sincere in his da’wah and strive in spreading goodness to the people and keeping them away falsehood. At the same time the daa’ee should supplicate for the guidance of others, saying, “O Allaah! Guide him, and grant him the ability to accept the truth.” So from the excellent manners of the daa’ee is supplicating, guiding and being patient with the harms that come with this da’wah.

When the Prophet (’alayhis-salaatu was-salaam was informed that the tribe of Daws had become disobedient he said, “O Allaah! Guide Daws and bring them.” [14] So the daa’ee should supplicate for guidance and ability to accept the truth for the one he is calling, and he should be patient and encourage patience in this. He should not despair, nor feel hopeless, nor say anything except good. He should not be harsh and strict, nor should he say a word which may cause aversion to the truth. However, if anyone commits aggression and oppression, then a different treatment is to be to such people, as Allaah - the Most Majestic - says:

“And do not argue with the people of the Book except in a good way, except those who do wrong.”[15]

So a wrong­doer, who opposes the da’wah with evil and enmity and seeks to cause harm, is to be dealt with in a different manner. If possible such a person should be imprisoned, or something similar to that - depending upon the nature of his to the da’wah. However, as long as he causes no harm, then it upon you to be patient and self-­evaluating and to debate with him in ways that are best. If any personal harm was caused by such a person, then such harm should be borne with patience - as did the Messengers and those who followed them in goodness and righteousness, patiently bear such harms.

I ask Allaah to grant us all the well­-being and the ability to convey this da’wah in a wise manner, that He corrects our hearts and our actions, and that He grants to us the understanding of the Religion and firmness upon it making us of those who are guided and guiding others, righteous and teaching others righteousness. Indeed He is the Most Majestic, the Supreme, the Most Generous.”

Footnotes:

[1] He is the exemplary Scholar, the zaahid mild and forbearing in nature, the faqeeh the muhaddith the Scholar of usool and Tawheed, Aboo ’Abdullaah ’Abdul-­’Azeez Ibn ’Abdullaah Ibn Baaz. Born in the year 1330H (1911CE) in the city of Riyaad. He memorized the Qur‘aan before reaching the age of maturity and then went on to study under some of the major Scholars of the time. He excelled in the various branches of Islaamic sciences, even though he became permanently blind at a young age. He has devoted all of his life to the cause of Islaam and its people, authoring many books, teaching and serving the masses, whilst also aiding the spread of correct knowledge world­wide. May Allaah have mercy on him. This article has been taken from his booklet, ad-Da’wah Ilallaah wa Akhlaaqud-Du’aat (p. 37-43).

[2] Soorah Yoosuf [12:108]

[3] Soorah Fussilat [41:33]

[4] Soorah Yoosuf [12:108]

[5] Sooratun-Nahl [16:125]

[6] Soorah Aali-’Imraan [3:159]

[7] Soorah Taa Haa [20:44]

[8] Related by Muslim (12/212) from ’Aa‘ishah(radiyallaahu ’anhaa)

[9] Related by Muslim (16/146) from ’Aa‘ishah (radiyallaahu ’anhaa)

[10] Related by Muslim (16/145) from Jaabir Ibn ’Abdullaah (radiyallaahu ’anhu) 

[11] Sooratus-Saff [61:2-3]

[12] Sooratul-­Baqarah [2:44]

[13] Related al-­Bukhaaree (6/331) and Muslim (18/118) from Usaamah Ibn Zayd (radiyallaahu ’anhu).

[14] Related by al-Bukhaaree (6/105) from Aboo Hurayrah. 

[15] Sooratul-­’Ankaboot [29:46]

The Muslim Woman Her Status in the Ummah : Abdul-Azeez Ibn Baaz

An enlightening piece of advice from the Muftee of the Ummah, regarding the great status and rank afforded to women in Islaam. The Shaykh also adds a personal touch to this reply by speaking of his own mother and what she did for him as a child. 

The secret of her importance lies in the tremendous burden and responsibility that is placed upon her, and the difficulties she has to shoulder – responsibilities and difficilties some of which not even a man bears.

The status of the Muslim woman in Islaam is a very noble and lofty one, and her effect is very great in the life of every Muslim. Indeed the Muslim woman is the initial teacher in building a righteous society, providing she follows the guidance from the Book of Allaah and the Sunnah of the Messenger (sallallaahu alayhi wa sallam). Since adherence to the Qur`aan and the Sunnah

distances every Muslim – male or female – from being misguided in any matter. The misguidance that the various nations suffer from, and their being deviated does not come about except by being far away from the path of Allaah – the Most Perfect, the Most High – and from what His Prophets and Messngers - may Allaah’s Peace and Prayers be upon them all – came with. The Prophet (sallallaahu alayhi wa sallam) said:

"I am leaving behind you two matters, you will not go astray as long as you cling to them both, the Book of Allaah and my Sunnah." [2]

The great importance of the Muslim woman’s role – whether as wife, sister, or daughter, and the rights that are due to her and the rights that are due from her – have been explained in the noble Qur`aan, and further detailed of this have been explained in the purified Sunnah.

The secret of her importance lies in the tremendous burden and responsibility that is placed upon her, and the difficulties she has to shoulder – responsibilities and difficilties some of which not even a man bears. This is why from the most important obligations upon a person is to show gratitude to the mother, and kindness and good companionship with her. And in this matter, she is to be given precedence over and above the father. Allaah the Exalted says: 

"And We have enjoined upon man to be good and dutiful to his parents. His mother bore him in weakness upon weakness and hardship upon hardship, and his weaning is in two years. Show gratitude and thanks to Me and to your parents. Unto Me is the final destination." [Soorah Luqmaan 31:14]

Allaah the Exalted said:

"And We have enjoined upon man to be dutiful and kind to his parents. His mother bears him with hardship, and she brings him forth with hardship. And the bearing and weaning of him is thirty months." [Sooratul Ahqaaf 41:15]

A man came to the Messenger of Allaah (sallallaahu alayhi wa sallam) and said: "O Messenger of Allaah! Who from amongst mankind warrents the best companionship from me?" He replied:

"Your mother."

The man asked, "Then who?" So he replied: 

"Your mother."

The man then asked, "Then who?" So the Prophet replied again:

"Your mother."

Then the man asked, "Then who?" So he replied:

"Your father." [3]

So this necessitates that the mother is given three times the likes of kindness and good treatment than the father.

As regards the wife, then her status and her effect in making the soul tranquil and serene has been clearly shown in the noble aayah (statement of Allaah), in His – the Exalted – saying:

"And from His signs is this: That He created for you wives amongst yourselves, so that you may find serentiy and tranquility in them. And He placed between you affection and mercy. Indeed in this are signs for those who reflect." [Sooratur Room 30:21]

Al-Haafidh Ibn Katheer (d.774H) – rahimahullaah – said whilst explaining the terms muwaddah and rahmah which occur in the above aayah:

"Al-muwaddah means love and affection and ar-rahmah means compassion and pity – since a man takes a woman either due to his love for her, or because of compassion and pity for her; by giving to her a child from himself…" [4]

And the unique stance that the Prophet’s (sallallaahu alayhi wa sallam) wife Khadeejah – radiyallaahu anhaa – took, had a huge effect in calming and reassuring the Messenger of Allaah (sallallaahu alayhi wa sallam), when the angel Jibreel (alayhis salaam) first came to the cave of Hiraa. So the Prophet (sallallaahu alayhi wa sallam) returned to Khadeejah (radiyallaahu anhaa) with the first Revelation and with his heart beating and trembling severely, and he said to her:

"Cover me! Cover me!"

So she covered him until his fear was over, after which he told Khadeejah (radiyallaahu anhaa) everything that happened and said:

"I fear that something may happen to me."

So she said to him:

"Never! By Allaah! Allaah will never disgrace you. You keep good ties with the relations, you help the poor and the destitute, you serve your guests generously and assist those who have been afflicted with calamities." [5]

And do not forget about Aa`ishah (radiyallaahu anhaa) and her great effect. Since even the great Companions used to take the knowledge of Hadeeth from her, and many of the Sahaabiyaat (female Companions) learned the various rulings pertaining to women’s issues from her.

And I have no doubt that my mother – may Allaah shower His mercy upon her – had a tremendous effect upon me, in encouraging me to study; and she assisted me in it. May Allaah greatly increase her reward and reward her with the best of rewards for what she did for me.

And there is no doubt also, that the house in which there is kindness, gentleness, love and care, along with the correct Islaamic tarbiyah (education and cultivation) will greatly effect the man. So he will become – if Allaah wills – successful in his affairs and in any matter – whether it be seeking knowledge, trading, earning a living, or other than this. So it is Allaah alone that I ask to grant success and to guide us all to that which He loves and is pleased with. And may the Prayers and Peace of Allaah be upon our Prophet Muhammad and upon his Family, his Companions and his followers.

Footnotes:

[1] He is the exemplary Scholar: Abu Abdullaah, Abdul Azeez Ibn Abdullaah Ibn Baaz. He was born in the city of Riyaadh (Saudi Arabia) on the 12th of Dhul-Hijjah in the year 1330H. He began seeking knowledge by first memorizing the Qur`aan before reaching the age of puberty. After this, He began to study noble sciences such as Aqeedah (beliefs), Fiqh (Islaamic Jurisprudence), Hadeeth (Prophetic Narrations), Usoolul-Fiqh (fundamentals of jurisprudence), Faraa`id (Laws of inheritance), Nahw (Grammar) and Sarf (morphology) – even though the Shaykh became permanently blind at the age of nineteen. He studied these sciences under some of the most prominent scholars of Riyaadh and Makkah of his time, including Shaykh Muhammad Ibn Abdul Lateef Ibn Abdur Rahmaan Ibn Hasan and also the former Grand Muftee and noble scholar, Shaykh Muhammad Ibn Ibraaheem – whom he studied under for ten years. He lived to be eighty-nine years old, he was mild, generous and forbearing in nature, yet firm, whilst wise while speaking the truth. He was a zaahid (one who abstains) with respect to this world and he was one of the foremost scholars of Ahlus-Sunnah wal-Jamaa’ah in his age. The noble Shaykh – by Allaah’s grace – devoted his whole life to Islaam and it’s people, authoring many books and booklets, teaching and serving the masses, along with being very active in the field of Da’wah. May Allaah forgive our noble father and Shaykh.

This article was a response to a particular question concerning the position and status of Muslim women and has been taken from his Majmoo’ul Fataawaa wa Maqaalaatil Mutanawwi`ah (3/348-350).

[2] Hasan: Related by Maalik in al-Muwattaa (2/899) and al-Haakim (1/93), from Ibn Abbaas (radiyallaahu anhu). It was authenticated by Shaykh al-Albaanee in as-Saheehah (no. 1871).

[3] Related by al-Bukhaaree (no. 5971) and Muslim (7/2), from Abu Hurayrah (radiyallaahu anhu).

[4] Tafseer Qur`aanil A’dtheem (3/439) of al-Haafidh Ibn Katheer.

[5] Related by al-Bukhaaree (1/22) and Muslim (1/139), from the lengthy narration of Aa`ishah (radiyallaahu anhaa).

True Adherence to Islaam is a Reason for Help in This Life and Salvation in the Hereafter

Know what will benefit you in this life and in the Hereafter and see the repugnance of what opposes Islaam. 

So this is the most fundamental principle, and the greatest understanding. It is the first thing that the writers should write about, and it is what the callers to guidance, and what the supporters of the

truth should focus on. It is the most important science that they should grab onto with their molar teeth, and it should be spread amongst all societies, until they know its reality, and until they distance themselves from whatever opposes it.

The praise is due to Allaah alone. May prayers and peace be upon the one who has no prophet after him., and upon his family, and his companions. As for what proceeds: 

So verily Allaah the Glorified and Exalted only created the creation to worship Him alone, not to associate anything with Him. He revealed His books and sent His messengers to command that and to call to it. So Allaah the Glorified said: 

"And I did not create the Jinns or the Mankind, except to worship Me." [Sooratudh Dhaariyaat 51:56] 

Allaah the Glorified said: 

"O you people, worship your Lord, who created you and those before you so that you may become god-fearing." [Sooratul Baqarah 2:21] 

Allaah the Mighty and Majestic said: 

"Alif Laam Raa. [2] A book whose verses are perfected and then presented in detail from the One who is Wise and Well-Acquainted. Do not worship except Allaah. Indeed I am to you a warner from Him, and a bringer of glad tidings." [Sooratul Hood 11:1-2] 

Allaah the Exalted said: 

"And We sent in every nation, a messenger, that they may worship Allaah, and avoid taaghoot." [3], to the end of the verse. [Sooratun Nahl 16:36] 

Allaah the Glorified said: 

"And We did not send a messenger before you except that We revealed to him that there is none worthy of worship except Me, so worship Me." [Sooratul Anbiyaa 21:25] 

So these verses and their like, all show that Allaah - the Mighty and Majestic - only created the two worlds (our world, and that of the jinn) to worship Him alone, not associating any partners with Him. They also show that this was done in Wisdom, as they show that Allaah the Mighty and Majestic only revealed books and sent messengers out of Wisdom.

So worship is submission to Him, and humility towards His Greatness by doing what He commanded, and avoiding what He forbade. All of this occurs by having faith in Allaah the Glorified, and faith in His messengers, and sincerity towards Him in good deeds, and believing in everything that His messenger (sallallaahu alayhi wa sallam) informed of. This is the basis of the Religion, and the foundation of the methodology, and it is the meaning of the statement: laa ilaaha illallaah. So verily it means that there is no true deity worthy of worship except Allaah. 

So it is obligatory to make all the various forms of worship such as supplication, and fear, and hope, and prayer, and fasting, and sacrifice, and the taking of oaths for Allaah alone, and one cannot direct anything from those to anyone else due to the preceding verses, and also due to the statement of Allaah the Mighty and Majestic: 

"And you have not been commanded except to worship Allaah, and to make the Religion purely for Him." [Sooratul Bayyinah 98:5], to the end of the verse. 

Allaah the Mighty and Majestic said: 

"And verily the mosques are for Allaah, so do not call upon anyone along with Him." [Sooratul Jinn 72:18] 

Allaah the Glorified said: 

"He causes the night to enter the day, and He causes the day to enter the night, and He has subjugated the sun and the moon - each running for a specified term. That is Allaah, your Lord. To Him belongs sovereignty and those whom you call upon other than Him do not even possess the membrane of a date seed. If you call upon them, they do not hear your supplication, and if they heard, they would not be able to respond to you. And on the Day of Resurrection, they will deny your association. And none can inform you like the One who is Well-Acquainted." [Sooratul Faatir 35:13-14] 

Allaah the Exalted said: 

"And who is more misguided than he who calls upon other than Allaah, those who will not respond to him until the Day of Resurrection, and they are unaware of his supplication. And when the people are gathered, they will be enemies to them, and they will reject their worship." [Sooratul Ahqaaf 46:5-6] 

Allaah the Mighty and Majestic said: 

"And whoever calls upon anything along with Allaah, he has no proof for it. So verily his reckoning will be with his Lord, and indeed the disbelievers will not succeed." [Sooratul Muminoon 23:117] 

So Allaah the Glorified explains in these verses that He is the Master of everything, and that worship is His Right. He also explains that everything which is worshipped besides him from the prophets, or righteous people, or idols, or trees, or stones, or other than them, they do not have power over anything. They do not hear the supplication of those who call upon them, and even if they could hear the supplication, then they would not be able to answer them. Allaah informs us that this is shirk with Him the Mighty and Majestic, and He negates success from its people. 

So Allaah the Glorified informs us that there is no one more misguided than one who calls upon other than Allaah. He informs us that the one called upon besides Allaah, will not respond to his caller until the Day of Judgement, and that he will be neglectful of the supplication directed towards him. On the Day of Resurrection, he will rebuke his worship, and he will declare himself free of it, and he will return it to the worshipper. So this is sufficient as a repulsion from shirk, and a warning from it, and an exposition of the utter loss of its people, and their evil end. So these verses inform us that the worship of anything besides Allaah is false (baatil), and that worship is the Right of Allaah alone. The correctness of this is supported by the statement of Allaah the Mighty and Majestic: 

"That is because Allaah is the Truth, and those whom you call upon besides Him are falsehood." [Sooratul Hajj 22:62] 

Allaah the Glorified mentions in another place in His Book that from the Wisdom in creating the creation is so that they may come to know about His complete Knowledge, and perfect Decree, and so that Allaah the Mighty and Majestic may reward His slaves for their good deeds. Allaah the Mighty and Majestic has said: 

"It is Allaah who created the seven heavens and the earth, and the like of them. The Command descends amongst them so that you may know that Allaah is over all things capable, and that Allaah has encompassed all things in Knowledge." [Sooratut Tallaaq 65:12] 

Allaah the Exalted says: 

"Or do those who commit evil think We will make them like those who have believed and done righteous deeds - [Make them] equal in their life and their death? Evil is that which they judge. Allaah created the heavens and the earth in truth, and so that every soul may be recompensed for what it has earned, and they will not be wronged." [Sooratul Jaathiyah 45:21-22] 

So the obligation upon everyone possessing an intellect is to see what they were created for, and to take themselves into account, and to struggle for the sake of Allaah until they have fulfilled His Right, and the rights of His slaves, and until they become cautious of what Allaah has forbidden for them, and then they will have achieved a praiseworthy result in this world and in the Hereafter. This science is the most beneficial of sciences, and the most important of them, and the greatest of them, because it is the foundation of the Religion, and the essence of what the messengers - may prayers and peace be upon them all - came with, and the focus of their call. This is not complete, and salvation cannot be achieved by it, except after having faith in the messengers - may prayers and peace be upon them all - and at their head is their leader, and superior, and the last of them, our Prophet, Muhammad (sallallaahu alayhi wa sallam). It is a prerequisite of faith to believe in the truthfulness of the Prophet (sallallaahu alayhi wa sallam), his news, and to obey his command, and to abandon what he prohibited, and Allaah should not be worshipped, except by his law which he came with. May prayers and peace by upon him. 

So Allaah has sent to every nation a messenger. Their Islaam is not correct, and their faith is not complete, and they will not be able to attain happiness and salvation, except by the Oneness of Allaah, and by purifying their worship for Him - the Mighty and Majestic, and by following the messengers, and by refusing to abandon His Law. This is the Islaam that Allaah is pleased with for His slaves, and it is known that this is His Religion, as He said: 

"Today, I have perfected for you your Religion, and have completed My Favour upon you, and have chosen Islaam as your Religion." [Sooratul Maa`idah 5:3] 

Allaah the Mighty and Majestic said: 

"Verily the Religion with Allaah is Islaam." [Soorah Aali Imraan 3:19] 

So from this it becomes clear to those possessing wisdom that the basis of the Religion, and its foundations is of two matters: 

The First of Them: None is to be worshipped except Allaah alone, and this is the meaning of the testification that there is none worthy of worship except Allaah. 

None is to be worshipped except Allaah alone, and this is the meaning of the testification that there is none worthy of worship except Allaah.

Secondly: Allaah is not to be worshipped except by the law of His Prophet, Muhammad (sallallaahu alayhi wa sallam). 

Allaah is not to be worshipped except by the law of His Prophet, Muhammad (sallallaahu alayhi wa sallam).
So the first falsifies all of the worshipped gods besides Allaah, and it is known that the only true deity to be worshipped is Allaah alone. The second falsifies worship with opinions and innovations for which Allaah has not sent down an authority, such as the clear falsehood of the inferior rules and human opinions. It is known that it is obligatory to rule by the Law of Allaah in everything. 

So the slave will not be a Muslim unless he has these two matters in him together, as Allaah the Mighty and Majestic said: 

"Then We put you [O Muhammad] on an ordained way concerning the matter. So follow it and do not follow the inclinations of those who do not know. Indeed they will never avail you against Allaah at all. And Indeed the wrongdoers are allies of one another, but Allaah is the protector of the righteous." [Sooratul Jaathiyah 45:18-19]

Allaah the Glorified said: 

"But no, by your Lord, they will not believe until they make you [O Muhammad] judge concerning that over which they dispute among themselves, and find in themselves no discomfort from what you have judged and submit in willing submission." [Sooratun Nisaa 4:65]

Allaah the Exalted said: 

"Then is it the judgement of the times of ignorance that they desire? Who is better than Allaah in judgement for a people who are certain?" [Sooratul Maa`idah 5:50] 

Allaah the Mighty and Majestic said: 

"And whoever does not judge by what Allaah revealed, then they are the disbelievers." [Sooratul Maa`idah 5:44] 

" And whoever does not judge by what Allaah revealed, then they are the oppressors." [Sooratul Maa`idah 5:45] 

" And whoever does not judge by what Allaah revealed, then they are the disobedient." [Sooratul Maa`idah 5:47] [4] 

So these verses provide a sufficient warning and deterrent against ruling by other than what Allaah revealed. They guide the ummah - its government and common folk - to the obligation upon everyone to judge by what Allaah revealed, and to submit to the judgement, and to be pleased with it, and to warn against whatever opposes it. 

Likewise, they clearly prove the validity of the Judgement of Allaah the Glorified as being the best and most just. Then they show that ruling by other than that is disbelief, and oppression, and disobedience, and that it is the judgement of the times of ignorance that the Law of Allaah came to falsify and negate. 

The communities are not righteous, and they cannot have happiness, nor security, or stability, until they judge their affairs by the Law of Allaah, and carry out His Judgement amongst His slaves, and until they purify action and speech for Him, and set the limits He has set for His slaves. By doing this, they will collectively achieve salvation and honour in this world, and in the Hereafter, such as becoming victorious by the Help of Allaah over their enemies, and achieving success upon an honourable path, and the respect of the olden times, as Allaah the Glorified said: 

"O you who believe, if you help Allaah, He will help you, and establish your feet." [Sooratul Muhammad 47:8] 

Allaah the Mighty and Majestic said: 

"O you who believe, if you fear Allaah, He will make a criterion for you, and recompense your sins for you, and forgive you." [Sooratul Anfaal 8:29] 

Allaah the Glorified said: 

"And Allaah will surely support those who support Him. Indeed Allaah is powerful and Exalted in Might. These are those who if We give them authority in the land, establish prayer, and give charity, and enjoin what is right, and forbid what is wrong." [Sooratul Hajj 22:40-44] 

Allaah the Glorified warns against taking the disbelievers as friends instead of the believers, and He informs us that the disbelievers will spare no effort in causing confusion among the Muslims, and that they will bring a calamity upon themselves by doing that, and He says after that: 

"And if you are patient and fear Allaah, their plot will not harm you at all. Indeed Allaah knows well what they do." [Soorah Aali Imraan 3:120] 

So this is the most fundamental principle, and the greatest understanding. It is the first thing that the writers should write about, and it is what the callers to guidance, and what the supporters of the truth should focus on. It is the most important science that they should grab onto with their molar teeth, and it should be spread amongst all societies, until they know its reality, and until they distance themselves from whatever opposes it. 
So we ask Allaah to return the Muslims to this, a praiseworthy return, and to rectify their affair, and to establish all of them upon adherence to the Law of Allaah, and to make them travel upon it, and to rule by it, and to govern by it, and to be satisfied with it, and to be pleased with it, and to warn against whatever opposes it. Verily Allaah is the Supporter of this, and the Master of it. May Allaahs Prayers and Peace be upon His slave and Messenger, Muhammad, and his family, and his companions, and whoever travels upon their path, and those who are guided by his guidance until the Day of Judgement.

Footnotes:

[1] This article was originally published in the year 1395H, we have taken it from a recent reprint in the al-Hikmah quarterly; (issue no. 1). All footnotes in this article are by the translator, unless otherwise stated.

[2] These are among the fourteen opening letters which occur in various combinations at the beginning of twenty-nine soorahs in the Qur`aan. Although there has been much speculation as to their meaning, it was not, in fact, revealed by Allaah to anyone, and is known only to Him.

[3] Shaykh Abdur Rahmaan Ibn Hasan aal-ash-Shaykh said: "Taaghoot: it is derived from oppression (tughyaan), and it also means to exceed the limits. Umar Ibnul Khattaab (radyallaahu anhu) said: Taaghoot is shaytaan. Jaabir (radyallaahu anhu) said: The tawaagheet (pl. of taaghoot) are the fortune-tellers whom the satans reveal things to. Ibn Abee Haatim relates both of these narrations. Maalik said: A taaghoot is anything that is worshipped besides Allaah." [Fathul Majeed (p. 16)] 

[4] It is related from Ibn Abbaas through many paths, and from Taawoos, and from Ataa who all said that these verses referred to disbelief which is less than disbelief (kufr doona kufr). ." [See Silsilatul Ahaadeethus Saheehah of shaykh al-Albaanee (6/1/113-115) for a complete discussion of all the narrations regarding these verses.] 

Ibnul Qayyim said [as-Salaah Wa Taarikuhaa (p. 57)]: 

"This is explained in the Qur`aan for whoever understands it. So verily Allaah the Glorified named the one who rules by other than what Allaah revealed a disbeliever, and He named the one who rejects what He revealed upon His messenger (sallallaahu alayhi wa sallam), a disbeliever, but the two are not disbelievers in the same manner." 

Shaykhul Islaam Ibn Taymiyyah said: "Indeed Ahmad Ibn Hanbal and other than him from the imaams of the salaf were established upon that." [al-Eemaan (p. 312), and Majmooul Fataawaa /7]

Shaykh Ibn Baazs verdict on this matter is in accordance with what is mentioned here, the reader is advised to refer to the book, at-Tahdheer min Fitnatit Takfeer.

The Origins of Shirk : Sheykh Muhammad Naasirud-Deen al-Albaanee

A truly atharee (based upon authentic narrations) historical account of how the disease of Shirk was first released upon mankind through the whisperings of Shaytaan. 

I created all my servants upon the true Religion (upon Tawheed, free from Shirk). Then the devils came to them and led them astray from their true Religion. They made unlawful to people that which I had made lawful for them, and they commanded them to associate in worship with Me, that which I had sent down no authority.


From that which has been established in the Sharee’ah (prescribed law) is that mankind was – in the beginning – a

single nation upn true Tawheed, then Shirk (directing any part or form of worship, or anything else that is solely the right of Allaah, to other than Allaah) gradually overcame them. The basis for this is the saying of Allaah – the Most Blessed, the Most High:
“Mankind was one Ummah, then Allaah sent prophets bringing good news and warnings.” [Sooratul-Baqarah 2:213] 

Ibn ’Abbaas – radiyallaahu ’anhu – said: 

“Between Nooh (Noah) and Aadam were ten generations, all of them were upon Sharee’ah (law) of the truth, then they differed. So Allaah sent Prophets as bringers of good news and as warners.” [2] 

Ibn ’Urwah al-Hanbalee (d.837 H) – rahimahullaah – said: 

“This saying refutes those historians from the People of the Book who claim that Qaabil (Cain) and his sons were fire-worshippers.” [3] 

I say: In it is also a refutation of some of the philosophers and atheists who claim that the (natural) basis of man is Shirk, and that Tawheed evolved in man! The preceeding aayah (verse) falsifies this claim, as do the two following authentic hadeeth: 

Firstly: His (sallallaahu ’alayhi wa sallam) saying that he related from his Lord (Allaah): “I created all my servants upon the true Religion (upon Tawheed, free from Shirk). Then the devils came to them and led them astray from their true Religion. They made unlawful to people that which I had made lawful for them, and they commanded them to associate in worship with Me, that which I had sent down no authority.” [4] 

Secondly: His (sallallaahu ’alayhi wa sallam) saying: “Every child is born upon the fitrah [5] but his parents make him a Jew or a Christian or a Magian. It is like the way an animal gives birth to a natural offspring. Have you noticed any born mutilated, before you mutilate them?” Aboo Hurayrah (radiyallaahu ’anhu) said: Recite if you wish: “Allaah’s fitrah with which He created mankind. There is to be no change to the creation (Religion) of Allaah.” [Sooratur-Room 30:30] [6] 

After this clear explanation, it is of the utmost importance for the Muslim to know how Shirk spread amongst the believers, after they were muwahhideen (people upon Tawheed) Concerning the saying of Allaah – the most perfect – about the people of Nooh: 

“And they have said: You shall not forsake your gods, nor shall you forsake Wadd, nor Suwaa‘, nor Yaghooth, nor Ya’ooq, nor Nasr.” [Soorah Nooh 71:23] 

It has been related by a group from the Salaf (Pious Predecessors), in many narrations, that these five deities were righteous worshippers. However, when they died, Shaytaan (Satan) whispered into their people to retreat and sit at their graves. Then Shaytaan whispered to those who came after them that they should take them as idols, beautifying to them the idea that you will be reminded of them and thereby follow them in righteous conduct. Then Shaytaan suggested to the third generation that they should worship these idols besides Allaah – the Most High – and he whispered to them that this is what their forefathers used to do!!! So Allaah sent to them Nooh (’alayhis-salaam), commanding them to worship Allaah alone. However none responded to his call except a few. Allaah – the Mighty and Majestic – related this whole incident in Soorah Nooh. 

Ibn ’Abbaas relates: “Indeed these five names of righteous men from the people of Nooh. When they died Shaytaan whispered to their people to make statues of them and to place these statues in their places of gathering as a reminder of them, so they did this. However, none from amongst them worshipped these statues, until when they died and the purpose of the statues was forgotten. Then (the next generation) began to worship them.” [7] The likes of this has also been related by Ibn Jareer at-Tabaree and others, from a number of the Salaf (Pious Predecessors) – radiyallaahu ’anhum.
In ad-Durral-Manthoor (6/269): ’Abdullaah Ibn Humayd relates from Aboo Muttahar, who said: Yazeed Ibnul-Muhallab was mentioned to Aboo Ja’far al-Baaqir (d.11H), so he said: He was killed at the place where another besides Allaah was first worshipped. Then he mentioned Wadd and said: “Wadd was a Muslim man who was loved by his people. When he died, the people began to gather around his grave in the land of Baabil (Babel), lamenting and mourning. So when Iblees (Satan) saw them mourning and lamenting over him, he took the form of a man and came to them, saying: I see that you are mourning and lamenting over him. So why dont you make a picture of him (i.e. a statue) and place it in your places of gatherings so that you maybe reminded of him. So they said: Yes, and they made a picture of him and put in their place of gathering; which reminded them of him. When Iblees saw how they were (excessively) remembering him, he said: “Why doesnt every man amongst you make a similar picture to keep in your own houses, so that you can be (constantly) reminded of him.” So they all said “Yes.” So each household made a picture of him, which they adored and venerated and which constantly reminded them of him. Aboo Ja’far said: “Those from the later generation saw what the (pevious generation) had done and considered that...to the extent that they took him as an ilaah (diety) to be worshipped besides Allaah. He then said: “This was the first idol worshipped other than Allaah, and they called this idol Wadd.” [8] 

Thus the wisdom of Allaah – the Blessed, the Most High – was fufilled, when He sent Muhammad (sallallaahu ’alayhi wa sallam) as the final Prophet and made his Sharee’ah the completion of all divinely Prescribed Laws, in that He prohibited all means and avenues by which people may fall into Shirk – which is the greatest of sins. For this reason, building shrines over graves and intending to specifically travel to them, taking them as places of festivity and gathering and swearing an oath by the inmate of a grave; have all bee prohibited. All of these lead to excessiveness and lead to the worship of other than Allaah – the Most High. This being the case even more so in an age in which knowledge is diminishing, ignorance is increasing, there are few sincere advisors (to the truth) and Shaytaan is co-operating with men and jinn to misguide mankind and to take them away from the worship of Allaah alone – the Blessed, the Most High. 

Footnotes: 

[1] Taken from Tahdheerus-Saajid min Ittikhaadhil-Quboori Masaajid (p. 101-106) of Shaykh al-Albaanee. 

[2] Related by Ibn Jareer at-Tabaree in his Tafseer (4/275) and al-Haakim (2/546) who said: “It is authentic according to the criterion of al-Bukhaaree.” Imaam adh-Dhahabee also agreed. 

[3] Al-Kawaakibud-Duraree fee Tarteeb Musnadil-Imaam Ahmad ’alaa Abwaabil-Bukhaaree (6/212/1), still in manuscript form. 

[4] Related by Muslim (8/159) and Ahmad (4/162) from ’Iyaad Ibn Himaar al-Mujaashi’ee (radiyallaahu ’anhu). 

[5] Translator’s Note: Ibnul-Atheer said in an-Nihaayah (3/457): “Al-Fitr: means to begin and create, and al-Fitrah is the condition resulting from it. The meaning is that mankind were born upon a disposition and a nature which is ready to accept the true Religion. So if he were to be left upon this, then he would continue upon it. However, those who deviate from this do so due to following human weaknesses and blind following of others...” Al-Haafidh Ibn Hajar said in al-Fath (3/248): “The people differ concerning what is meant by al-Fitrah and the most famous saying is that it means Islaam. Ibn ’Abdul-Barr said: That is what was well known with most of the Salaf (pious predecessors), and the Scholars of tafseer are agreed that what is meant by the saying of Allaah – the Most High – “Allaah’s fitrah with which He created mankind.” is Islaam. 

[6] Related by al-Bukhaaree (11/418) and Muslim (18/52). 

[7] Related by al-Bukhaaree (8/534). 

[8] Related by Ibn Abee Haatim also, as is in al-Kawaakibud-Duraree (6/112/2) of Ibn ’Urwah al-Hanbalee, along with an isnaad which is Hasan, up to Aboo Muttahar. However, no biography could be found for him, neither in ad-Dawlaabee’s al-Kunaa wal-Asmaa‘, nor Muslim’s al-Kunaa, nor any one else’s. And the hidden defect here is that he is from the Shee’ah, but his biography is not included in at-Toosees al-Kunaa – from the index of Shee’ah narrators.

Abandonment of the Prayer

A collection of evidences regarding the apostasy of the one who intentionally abandons salaah. 

Then there succeeded them a posterity who have neglected the salaah and have followed lusts, so they will be thrown in hell. Except those who repent and believe and work righteousness, such will

enter paradise and will not be wronged. 

The prayer, dear reader is a very important pillar of Islaam. In an authentic narration, the Prophet (sallaalahu alayhi wa sallam) told us that this very prayer will be the thing which we wil be brought to account for firstly on the Day of Resurrection, saying: "If it is good then he will be successful, and if not will be a loser." 

There is an abundance of benefit in the prayer as Allaah says: 

قَدْ أَفْلَحَ الْمُؤْمِنُونَ الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ 

"Succesful indeed are the believers, those who offer their prayers with khushoo (humility, solemnity)" [Sooratul-Muminoon, 23:1-2] 

He the Most High also says: 

وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ أُولَـٰئِكَ فِي جَنَّاتٍ مُّكْرَمُونَ 

"And those who guard their prayers well, such shall dwell in the gardens (paradise), honoured." [Sooratul-Maarij, 70:34,35] 


At the same time the one who doesnt pray runs the risk of missing out on all of this benefits which Allaah has in store for him, he will plunge into a state of disbelief and apostasy and if he doesnt repent and change his neglectful ways will be amongst the dwellers of the Fire, wa naoodhu billah! Thus we warn the Muslims with what Allaah, His Messenger (sallaalahu alayhi wa sallam) and the Salaf of this ummah have warned with.

Allah said: 

فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلَاةَ وَاتَّبَعُوا الشَّهَوَاتِ ۖ فَسَوْفَ يَلْقَوْنَ غَيًّا 

"Then there succeeded them a posterity who have neglected the salaah and have followed lusts, so they will be thrown in hell. Except those who repent and believe and work righteousness, such will enter paradise and will not be wronged." 

[Soorah Maryam, 19:59] 


Sheiykh Muhammad Ibn Saalih al-Uthaymeen (rahimahullaah) commented: 

"In the verse from Soorah Maryam, Allaah has said in reference to those who abandoned salaah and followed their desires; "Except those who repent and believe" which is evidence that when

they abandoned salaab and followed their desires, they were not believers," (Hukmu Taarikis-Salaah) 

So Shaykh Uthaymeen felt that neglecting the salaah meant they abandoned it which would have made them kuffaar. About the same verse, Al-Waleed bin Muslim said: "I heard aI-Awzaaee say on the authority of aI-Qaasim bin Mukhaymirah: They neglected the prescribed times (for the salaah) and they did not abandon them (altogether) and had thy abandoned them (the salaah) they wouldve become kuffaar." (Kitaabush-Shareeah) 

The point to be noted here is this, although they interpreted the meaning of "neglected the prayers" differently, what they agreed upon however, is the fact that abandoning the prayer makes an individual a kaafir. 

The Prophet (sallaalahu alayhi wa sallam) said: "Between a man and polytheism and disbelief is the abandonment of the salaah." (Muslim) 

He (sallaalahu alayhi wa sallam) also said: "The covenant (which distinguishes) between us and them is the salaah, so whoever abandons it has disbelieved." (Ahmad) 

Umar Ibn aI-Khattaab said: "Theres no portion of Islaam for the on who abandons the salaah," (Bukhaaree) 

Maqil bin Maqil al-Khathmaee said: "A man approached Alee while he was in the public square, then he said: O Leader of the believers, what is your opinion about the woman who doesnt pray?" Thereupon he (Alee) replied, "Whoever doesnt pray is a kaafir" (Kitaabush-Shareeah) 

Sad and Alee bin Abee Taalib both said: "Whoever abandons it (salaah) has disbelieved," (Al-Marwazee, Jaamiul-Uloomi wal-HIkam) 

Abdullah Ibin Masood said: "Disbelief is abandonment of the salaah" (Kitaabush-Shareeah) 

Abdullah bin Shaqeeq said:" The Companions of the Messenger of Allaah did not deem the abandonment of any action to be disbelief except for (the abandonment of) the salaah," (At-Tirmidhee) 

Imam Ahmad bin Hanbal said: "Whoever abandons the salaah has disbelieved, There is nothing from the action, the abandonment of which constitutes disbelief except for the salaah, whoever abandons it is a kaafir and Allaah has made killing him permissible (i.e. that would be due to it being considered apostasy and therefore subject to the Islamic laws and legal system accordingly [in the Islamically governed country])" (Usoolus-Sunnah) 

Abu Daawood said: "I heard Ahmad bin Hanbal saying: "If (a person) says; "I dont pray - then he is a kaafir!" (Kitaabush-Shareeah) 

Ayyoob as-Sakhtiyaanee said: "Abandonment of the salaah is disbelief and there is no difference of opinion in this regard," (Jaamiul-Uloom wal-Hikam) 

Ibn Rajab aI-Hanbalee said: "Ahmad and Ishaaq have concluded that the abandonment of the salaah is disbelief based on the disbelief of Iblees (Shaytaan), which was due to his abandonment of prostration to Aadam - the abandonment of prostration to Allaah is greater!!! (Jaamiul-Uloom wal-Hikam) 

After mentioning an abundance of narrations proving the disbelief of the one who abandons the prayer, Muhammad bin Husayn AI-Aajurree said: "These are the narrations and traditions regarding the abandonment and neglect of the salaah, in spite of what we didnt mention which would have made the book too long, like Hudhayfah s hadeeth and his saying to a man who didnt perfect his salaah (he didnt pray): "if he dies upon this, surely he dies upon other than the fitrah of Muhammad (sallaalahu alayhi wa sallam). " (Bukhaaree) And similar to this, on the authority of Bilaal and other than him which proved that the salaah is part of eemaan, and whoever doesnt pray then there is no Eeeman nor Islaam for him. (Kitaabus-Shareeah)

Naasirud-Deen bin William Ferron

The Prophets Advice to Muaadth ibn Jabal

An explanation of the hadeeth of Mu’aadh Ibn Jabal by Imaam Muhammad Ibn Saalih al-’Uthaymeen, showing what benefits can be taken from it.

For example that you establish the greatest obligation that Allaah has imposed upon you after the testimony

of faith – the prayer, and you establish it completely - fulfilling all of its conditions and pillars and obligations, fulfilling all of these perfectly.

Mu’aadh bin Jabal reported from the Messenger of Allaah (sallallaahu ’alayhi wa sallam) that he said,

"Fear Allaah wheresoever you may be, and follow up and evil deed with a good one, it will efface it (the evil deed). And deal with mankind with good manners." Reported by at-Tirmidhee and he said that it was a Hasan hadeeth.

Reported by at-Tirmidhee and he said that it was a Hasan hadeeth.

[al-Haakim reports it in al-Mustadrak and states that it meets the conditions of Bukhaaree and Muslim. Adh-Dhahabee agreed.]

This hadeeth is one of the Forty Ahaadeeth of the author, may Allaah have mercy upon him, and in it is that the Prophet (sallallaahu ’alayhi wa sallam) gave three great and important pieces of advice:

THE FIRST: He said, "have taqwaa of Allaah wheresoever you may be." Taqwaa means to stay away from the forbidden matters and to enact the obligatory matters – this is taqwaa! That you enact what Allaah has commanded you, sincerely for Allaah and in compliance to the Messenger of Allaah (sallallaahu ’alayhi wa sallam), and that you leave what Allaah has forbidden due to His prohibiting it and to steer clear of it.

For example that you establish the greatest obligation that Allaah has imposed upon you after the testimony of faith – the prayer, and you establish it completely - fulfilling all of its conditions and pillars and obligations, fulfilling all of these perfectly. So whosoever leaves off any of these conditions, pillars or obligations then he has not feared Allaah (to the best of his ability), rather he has been deficient in this to the extent of what he left out.

In Zakaah, the Taqwaa of Allaah lies in your calculating all of your property on which the zakaah is due, and your giving the zakaah as a means of purifying yourself without any miserliness or tightfistedness, or delay. And whosoever does not do this than he has not feared Allaah.

In fasting, the Taqwaa of Allaah lies in your establishing the fast as you have been commanded, distancing yourself from idle speech, obscene words and mannerisms, boisterous behaviour, backbiting and spreading tales and other such things that would make the fast deficient and remove the spirit of fasting. The true meaning of fasting is to fast from that which Allaah, Azza wa Jall, has made forbidden.

The same applies to all of the obligations that are used to establish obedience to Allaah, and compliance to His command, sincerely for Him and in following His Messenger. Likewise all the forbidden actions are to be left in compliance to His prohibition.

THE SECOND: "and follow up and evil deed with a good one, it will efface it (the evil deed)." Meaning that when you perform an evil action then follow it up with a good action for the good action effaces the evil. And from the good actions to be performed after the evil is that you repent to Allaah for this evil action, for indeed repentance is from the most noble and excellent of the good actions as Allaah has said, "indeed Allaah Loves those who repent and those who purify themselves." (2:222) And He said, "and repent to Allaah all of you, O believers so that you may be successful." (24:31)

Similarly righteous actions expiate the evil actions as the Prophet (sallallaahu ’alayhi wa sallam) said, "the five daily prayers and one Jumu’ah to the next Jumu’ah, and one Ramadaan to the next Ramadaan, is an expiation for what lies between them as long as one refrains from the major sins." [Muslim], and he said, "one Umrah to the next is an expiation for what is between them." [Bukhaaree].

Therefore the good actions efface the evil.

THE THIRD: "and deal with mankind with good manners." The first two pieces of advice were those related to relationship with the Creator, this third relates to relationship of the creation to the creation. This being to deal with mankind with the best manners such that you will be praised and not blamed. This by having a cheerful complexion, being truthful in speech, speaking to others nicely and other such good manners.

There are a large number of texts concerning the excellence of having good manners to the extent that the Messenger (sallallaahu ’alayhi wa sallam) said, "the most complete believer with respect to faith is the one with the best manners." And he informed us that the most deserving of mankind to him (sallallaahu ’alayhi wa sallam) and the closest to him in ranking on the Day of Judgement would be those with the best manners.

So noble manners, along with their being a way to beautify gatherings and the person who possesses them being beloved to the people, contain a huge reward which will bestowed upon the person on the Day of Judgement.

So preserve these three pieces of advice from the Prophet (sallallaahu ’alayhi wa sallam) and Allaah is the Grantor of Success.