Aqeedah: A Clarification of its Importance and Foundation for Which the Religion is built upon (most important thing….no doubt)

Aqeedah: A Clarification of its Importance and Foundation for Which the Religion is built upon

‘Aqeedah linguistically: The word aqeedah is taken from al-‘aqd which is the connection of something.

‘Aqeedah is that which mankind practices as a religion. It is said, “He has good ‘aqeedah” meaning it is free of doubt.

‘Aqeedah is an action of the heart which is a belief the heart has for something as well as its affirmation for that matter.

‘Aqeedah according to the Sharee’ah:

It is the belief in Allaah, His angels, His books, His messengers, the last day, and belief in the qadr, good and bad. And these are called the articles of faith.

The Sharee’ah is divided into two categories: beliefs and actions

As for the beliefs: They are those matters that are not related to a manner of action such as belief in the Lordship of Allaah and the obligation to worship Him and belief in the remainder of the articles of faith mentioned (these do not have an action of the body parts related to it). This (these beliefs) is known as the foundation.

And as for actions: They are those matters that have a specific manner in which they should be performed such as prayer, zakaat, fasting, and the rest of the legislated practices. This (these actions) is called branches because they are built upon beliefs, be they correct or incorrect

So the correct ‘aqeedah is the groundwork that the religion is built upon and actions are accompanied with it as Allaah ta’ala says,“So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.”[1]

And He says: “And indeed it has been revealed to you (O Muhammad – sallallaahu ‘alayhi wa sallam), as it was to those (Allaah’s Messengers) before you: “If you join others in worship with Allaah, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers.”[2]

These verses and all those with similar meaning, and they are many, indicate that actions are not accepted except that they are pure of shirk. Thus we see the importance of the Messengers – may the peace and blessings of Allaah be upon them all – in cleansing creed firstly.

So the first thing that they called their people to was to the worship of Allaah alone and leaving off worship of all others besides Him as Allaah says:“And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allaah (Alone), and avoid (or keep away from) Taaghoot (all false deities, etc. i.e. do not worship Taaghoot besides Allaah)”[3]

For every messenger, the first thing they told their people was:“O my people! Worship Allaah! You have no other Ilaah (God) but Him. (Laa ilaaha ill-Allaah: none has the right to be worshipped but Allaah).”[4]

It was said by Nuh, Hud, Saalih, Shu’ayb, and the rest of the prophets to their people.

The Prophet (sallallaahu ‘alayhi wa sallam) stayed in Makkah after being sent for thirteen years calling the people to Tawheed and correcting the creed because it is the foundation in which religion is built upon.

Many of the callers and reformers in every time have emulated the Prophets and Messengers. They begin their call with Tawheed and rectification of the creed and after that they gave attention to the other areas of the religion.

FootNote
1 Al-Kahf – 110
2 Al-Zumr – 65
3 An-Nahl – 36
4 Al-‘Araaf – 59, 65, 73, 85

Imaam al-Awzaa”ee said, “Patiently restrict yourselves to the sunnah, stop where the people stopped, say what they said, avoid what they avoided. Take to the path of the salaf, for indeed what was sufficient for them was sufficient for you.” [Al-Hujjah of Ismail Abu Fadhl (6/A-B)]

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Where is Allaah (Part 2)

Statements of the Salaf on Where is Allaah (Part 2)
Author: Imaam al-Laalikaaee
Source: Sharh Usool il-I`tiqaad
Article ID : AQD050005  [4112]  

From ‘Sharh Usul I’tiqaad Ahlus Sunnah’ of al-Laalikaaee (d.414, pp396+ – Tahqeeq Ahmad Hamdaan)

“660) Abdullaah bin Abbaas (RA) said, ‘Verily Allaah was above His Throne before He created anything, then He created the creation and decreed what was to exist until the Day of Judgement.’

662) Bashr bin Umar said, ‘I heard more then one of the Mufassir say about the verse, “The Most Merciful istawaa upon the Throne” – istiwaa means rose above.’

665) Rabee’ (one of the teachers of Maalik) was asked about the verse, “The Most Merciful rose over His Throne” – ‘how did He rise?’ He replied, ‘al-istiwaa (rising) is known, and the how is not comprehensible, and from Allaah is the message, and upon the Messenger is the preaching, and upon us is believing.’

670) Maqaatil bin Huyaan said about His saying, “and there is no secret discourse of 3 people except He is the fourth, or of 5 people and He is the sixth” – ‘He is above His Throne, and nothing is hidden from His knowledge.’

673) Imaam Ahmad was asked, ‘Allaah is above the seventh heaven, above His Throne, distinct from his creation, and His Power and Knowledge are in every place?’ And he replied, ‘yes, above the Throne and His Knowledge is in every place.’

675) Imaam Ahmad was asked about the verse, “and He is with you wheresoever you are” , and the verse, “there is no secret discourse of 3 people except that he is the fourth..” – and he said, ‘(meaning) His Knowledge, He is the Knower of the seen and the unseen, His Knowledge encompasses everything, and our Lord is above the Throne without setting limits and giving description , and His Kursi is as the expanse of the heavens and the earth with His Knowledge.’”

Imaam Abdullaah bin Ahmad quotes Abdullaah ibn Mubaarak as saying, “….I bear witness that You are above Your Throne above the seven heavens. And this is not as the enemies of Allaah say, the heretics.” [‘as-Sunnah’ of Imaam Abdullaah ibn Ahmad with tahqeeq of al-Qahtaanee]

He also quoted him as saying, “we know that our Lord is above the seven heavens over the Throne, and we do not say as the Jahmiyyah say that he is here,” pointing with his hand to the earth.

Imaam Maalik said, “Allaah is Above the heaven, and His knowledge is in every place, nothing is hidden from Him.” [Al-Albaanee said in his notes to ‘Mukhtasar’ (no. 130), “reported by Abdullaah in ‘as-Sunnah’ (pg. 5), and likewise Abu Dawood in ‘Masaa’il’ (pg. 263)…and it’s sanad is saheeh” and he includes a refutation of the lies that Kawtharee employs to try and discredit this isnaad.]

Abu Haneefah (RH) said, when asked of his opinion of the one who says, ‘I do not know whether Allaah is above the heavens or on the earth.’ – “He has disbelieved, because Allaah says, “The Most Merciful rose above the Throne.” , and His Throne is above His seven heavens.’ He was then asked , ‘what if he said that Allaah is above His Throne but he does not know whether the Throne is in the heavens or on the earth?’ He said, ‘He has disbelieved, because He has denied that He is above the heavens, And whosoever denied that He is above the heavens has disbelieved.” [‘al-Uluww’ of adh- Dhahabee, also ‘Sharh Aqueedah at-Tahaawiyyah’ of ibn Abee al-Izz al-Hanafee]

Where is Allaah? PART 1

Statements of the Salaf on Where is Allaah (Part 1)
Author: Imaam al-Bukhaaree
Source: Khalq Af’aal ul-Ibaad
Article ID : AQD050001  [4094]  

From Imaam al-Bukhaaree’s, ‘Khalq Af’aal Ebaad’

[All the narrations are authentic according to the research done on this work by the great hadeeth scholar Badr al-Badr (RH), and are from the sahaabah or those who came soon after]:

“6) Wahb bin Jareer said, ‘The Jahmiyyah are heretics, they think that He has not risen over His Throne.’

13) Ibn al-Mubaarak said, ‘we do not say as the Jahmiyyah say that Allaah is on the earth, rather He has risen over His Throne.’

14) And it was said to him, ‘how should we know our Lord?’ He said, ‘above the Heavens, over/upon (‘alaa) His Throne’

29) Sufyaan ath-Thawree was asked about the verse, “and He is with you wheresoever you are”. He said, ‘His Knowledge.’

64) Sadqa said, ‘I heard Sulaymaan at-Taimee saying, ‘if I were asked, “where is Allaah?” I would say, “above (fee) the heaven”. And if it said, “where was the Throne before the Heaven?” I would say, “over the water.” And if it is said, “where was the Throne before the water?” I would say, “I do not know.”’ [This shows that the question ‘where is Allaah’ was considered allowed by the Salaf, and how could it be otherwise when the Prophet (sallallaahu `alaihi wasallam) himself asked the slave girl, “where is Allaah” as is established firmly in the saheeh of Imaam Muslim. So do not be misguided by the Jahmiyyah of today, Saqqaaf and al-Habbashee and their likes who try to declare the above hadeeth of Muslim as weak, and make out that the above question is a bid’ah, having only the classical Jahmiyyah as their precedents.]

And Imaam Bukhaaree said, ‘and that (i.e. his answer) was because of the saying of Allaah, “and they cannot encompass anything of His Knowledge except what He wills.” i.e. except what He explains.’

66) Muhammad bin Yusuf said (one of the teachers of Bukhaaree), ‘the one who says that Allaah is not over (‘alaa) His Throne is a kaafir. And the one who thinks that Allaah did not speak to Moses is a kaafir.’

103) Ibn Mas’ud (RA) said about His saying, “then He rose over His Throne”, – ‘the Throne is over the water, and Allaah is above (fawqa) the Throne, and He knows what you are upon.’

104) Qataada said about His saying, “and He is Allaah in the Heaven and in the Earth” – ‘the One Who is worshipped in the heaven and in the earth.’”

The Importance of Aqidah

The Messenger informed Mu’adh bin Jabal, when he was going to the land of Yemen, “You are going to a people from the People of the Book. Let the first thing that you call them to be the worship of Allah. If they acknowledge Allah, then inform them that Allah has obligated upon them five prayers during their days and nights.” [Al-Bukhari, Muslim]

This hadith is clear. It does not require much of an explanation. The Prophet applied this principle in his practical calling to Islam. He stayed in Makkah for thirteen years to each the people iman and to educate his Companions on this point and to correct the beliefs of the people. That is the pattern upon which the Companions were brought up.

Jundub Ibn Abdullah al-Bajaly said, “We learned iman (faith) and then we learned the Quran and it increased our iman.” Abdullah ibn Umar said, “We lived during an instant of time in which one of us would receive faith first before receiving the Quran and when the surahs were revealed we would learn what they permitted and what they prohibited and what they forbade and what they ordered and what should be the stance towards them. But I have seen many men from whom one is given the Quran before iman and he reads it from the opening of the Book to its closing and he does not know what it orders and what it forbids and what should be his stance towards it. He is like someone who is just throwing out dates [i.e., he does not get any benefit from his recital].”

That is the manner in which the Prophet brought up his companions: Iman first and then the Quran. This is similar to what Imam Abu Hanifa pointed out: Understanding in the religion first (i.e. tauheed) and then understanding in the science (i.e. the shariah).

The beliefs must be corrected first, then follows all of the other aspects of the religion.

And Imam Ash-Shafi`i said, “That a servant meets Allaah with every sin except Shirk is better say than meeting Him upon any of the innovated beliefs.”

Al-Aqidah linguistically is derived from the term aqada. In Arabic, one states, “Aqada the rope” when the rope is tied firmly. And, “Aqada the sale” or “He settled the sale” when the person ratifies and contracts a sale or agreement. And Allah says in the Quran, “And as for those whom your right hands have made a covenant (Ar., aqadat)” [Al-Nisa 33]. And Allah also says, “But He will take you to task for the oaths which you swear in earnest (Ar., aqadtum) [Al-Maida, 89] which means asserted and adhered to, as proven in the verse, “And break not oaths after the assertion of them” [An-Nahl, 91]. If one says, “Aqadtu such and such,” it means his heart is firm upon such and such.

Therefore, al-aqidah or al-itiqad according to the scholars of Islam is: The firm creed that one’s heart is fixed upon without any wavering or doubt. It excludes any supposition, doubt or suspicion.

Imam Abu Hanifa called this great subject al-Fiqh al-Akbar (“The Greater Understanding”) and the understanding of the religion. He called the science of law (Ar., shariah) the understanding of the science. Many scholars of Islam use the word tauheed for all matters that a person must believe in. This is because the most important of these matters is the basic tauheed that is contained in the phrase, “There is none worthy of worship except Allah.”

Tauheed, according to them, may be divided into two categories: tauheed of cognition and affirmation and tauheed of purpose and deeds.

Tauheed of cognition and affirmation is the tauheed of the Oneness of the Creator and the tauheed of His Names and Attributes [i.e. He is Unique in His being the only Creator and the only One with His names and attributes]. Tauheed of purpose and deeds is tauheed of lordship or that none should be worshipped except Allah [i.e., He is the only One worthy of worship].

The scholastic theologians (Ar., kalaamiyoon) – and what will explain to you who the scholastic theologians are – call this great subject “the root of the religion” and they call the law “the branches of the religion”. This is their terminology. We also have a dispute with them in this matter but this is not the place to discuss it. All of them give it a name or adjective according to their needs.

But what is the name the Quran gives to this matter?

The Quran gives the grave matter the name iman. Allah says in the Quran, “And thus We inspired in You (Muhammad) a Spirit of Our command. You did not know what the Scripture was, nor what the Faith was. But we have made it a light whereby We guide whom We will of our bondmen…” [Al-Shura, 52]. The general concepts that the heart of the believer must be firm about are the “pillars” of this faith. But one will not be called a believer just by knowing and understanding these pillars but he must come to the level where he submits and implements what is described, in the hadith of Gabriel, as Islam. Iman, in this manner, incorporates Islam.

If iman was simply knowing the facts in one’s heart, then its companion would be equal to Satan and Pharaoh [Note: The Satan was the most knowledgeable of his Lord but he was destroyed because of his pride and envy. And Pharaoh, even though he claimed to be the lord, knew that the

lord is Allah and that none has the right to be worshipped but Him. Allah says, “He said: In truth you know that none sent down these portents save the Lord of the heavens and the earth as proofs…” [al-Isra, 102]. – Although they knew the truth, they did not put it in practice by turning their `ibadah to Allah Alone].

In the hadith of Gabriel, the Prophet explained the pillars of this faith in which every human must believe, when he was asked, “What is iman?”, he said, “To believe in Allah and His angels and His books and His messengers and the Last Day and predestination of good and evil.”

It is a must for every person to know these pillars and to learn them with a correct understanding and to believe in them in the manner that he pious forefathers understood and believed in them, in the same manner that the Companions of the Prophet believed and understood them, as well as their Followers and those who followed on their path. This includes the four imams, Sufyan Al-Thauri, Sufyan ibn Uyaina, Abdullah ibn al-Mubarak and others similar to them, as well as Muhammad ibn Ismail al-Bukhari, Muslim ibn Al-Hajjaj, Shaikh al-Islam ibn Taymiya and al-Hafedh ibn al-Qayyim. And scholars similar to them who followed the same manner of understanding and believing in these pillars.

This is the first obligation upon the responsible human being. There is no difference of opinion on this question among the scholars whose opinions are worth following.Imam Abu-Hanifa said, “The understanding of faith is better than understanding of the science.” What he meant by faith is tauheed and what he meant by science is the shariah. He put the understanding of tawheed before the understanding of the shariah.

And Shaikh al-Islam al-Haruwi al-Ansari (d. 481 AH) stated at the beginning of his book, Itiqad ahl al-Sunnah, “The first obligation upon the slave is the knowledge of Allah. This is proven by the hadith of Muadh, when the Prophet said to him, ‘You will come to a people from the People of the Book. The first thing that you should call them to is the worship of Allah. If they gain the knowledge of Allah, then tell them that Allah obligates upon them five prayers during the day and night…”

From this premise did the great scholars of Islam precede. Ponder, for example, what Imam Muhammad ibn Ismail al-Bukhari did in his book al-Jami al-Sahih, which is the most authentic book after the Book of Allah; one will see that from his detailed knowledge and understanding of this religion, this great Imam began his book with “The Beginning of Revelation” and then he followed it with chapters on faith, followed by the chapters on knowledge. As if he means, may Allah have mercy on him, to point out that the first obligation upon a human being is faith or Iman and the way to attaining faith is knowledge. And the source of faith and knowledge is revelation. So he began by showing how the revelation occurred and what it was like. Then he followed by mentioning faith and knowledge. This arrangement is no accident; by it he makes some important points.

This is the sum of what we wish to mention and what we wish to raise our voices about. The matter of aqidah is the first priority. Faith and knowledge are the means of attaining it. And the source of knowledge and faith is the Book and Sunnah.

The Benefits of Tawheed

When pure tawheed is actualised in the life of an individual or the society it produces the best of results. From its results are the following:

1) Liberation of mankind from worship and submission to other than Allaah. The creation cannot create anything, rather they themselves are created. They are not capable of harming nor benefiting their souls. They are not capable of causing death nor giving life nor are they able to resurrect the dead. So tawheed liberates man from every worship, except to his Lord, the One Who created him and then proportioned hini. It liberates his intelligence from deviation and delusions.

It liberates his mind from obedience, humility and submission to other than Allaah. It liberates his life from the mastery of the rulers, the soothsayers and those who deem themselves divinely appointed over the slaves of Allaah.

Due to this, the leaders of shirk and oppression in the times of ignorance rose up against the call of the Prophets in general and particularly against the call of the Messenger, because of the fact that they understood the meaning of “La ilaaha lila Allaah” to be a universal pronouncement for the liberation of mankind, and the overthrowing of the tyrants from their false thrones, and the elevation of the faces of believers, those who do not prostrate except to Allaah, the Lord of the Worlds.

2) The personality remains balanced. Tawheed aids the formation of a balanced personality, the preferred aim and direction of this life, and it unifies and consolidates its purpose. So the personality does not turn except to the only One worthy of worship, and it turns to Him in private and in open and it calls to him in private and in open, and it calls upon Him in ease and in adversity. As opposed to the Mushrik (pagan) who shares his heart between those who are worshipped besides Allaah, at times he turns to the living and at times he turns to the dead, and Yusuf said: Oh my two companions of the prison, are many different lords better, or Allaah, the One, the Irresistible? [12:39]

So, the believer worships One Lord, he knows what is pleasing to Him and what is displeasing to Him, lie stops at whatever pleases Him and his heart becomes calm.

As for the Mushrik, lie worships numerous deities, one he takes from here and another he takes from there and he is divided between them and he has no comfort.

3) Tawheed is the source of security for the people, because it fills the soul of the individual with peace and satisfaction. He does not fear anyone except Allaah and tawheed blocks the ways to fear of loss in provisions, the soul and the family, fear from mankind, inn, death and other than that from those things which are feared.

The believer who worships Allaah alone. does not fear anyone except Him and because of this he feels secure whilst the rest of mankind fear and he feels satisfaction whilst the people are restless. This is the meaning that is indicated in the Qur’aan in His saying: Those who believe and do not mix their belief with dhulm, they are those upon whom is security and they are the rightly guided.[6:82]

This security emerges from the innermost depths of the soul and not from any police guard which is the security of this world. As for the security of the Hereafter, then it is greater and more lasting for those who are sincere to Allaah and do not mix their tawheed with shirk, because shirk is a great dhulm.

4) Tawheed is the source for the strengthening of the soul, because it gives an individual a strong and formidable mental attitude, by which he fills his soul with hope in Allaah, confidence in Allaah and reliance upon Allaah, pleasure with His Decree, gives him patience upon His Tests and freedom from reliance upon the creation. This individual is firmly established, like the mountains, and when a calamity befalls him he asks his Lord to remove it and not the dead. The Prophet (sallallaahu alayhi wasallam) indicated this in his saying: “When you ask, then ask Allaah and when you seek help, then seek help from Allaah alone. ” [Hasan Sahih – Tirmidhi] If Allaah touches you with harm, none can remove it except Him.”[6:17]

5) Tawheed is the foundation of brotherhood and equality, because it does not permit following those who take others as lords besides Allaah, since worship is for Allaah alone and worship to Allaah alone must be from all of mankind, and the head of them is Muhammad (sallallaahu alayhi wasallam) His Messenger and His chosen one.

The Excellence of Tawheed

The Excellence of Tawhid
Author: Shaikh Muhammad bin Jameel Zainoo
Source: The Methodology of the Saved Sect (trans. Abu Nasir)
Article ID : TAW010008  [11980]  

1) Allaah the Most High says:Those who believe and do not mix their belief with dhulm, they are those upon whom is security and they are the rightly guided. [6:82]

From ‘Abdullaah ibn Mas’ood, who said: When this verse was revealed, some Muslims began to grieve, and said: ‘Which of us does not do dhulm (oppression) to his soul?’ The Messenger of Allaah said: “It is not that, verily it is shirk, have you not heard the saying of Luqmaan to his son: Oh my Son! Do not make shirk with Allaah. Verily, shirk is a great dhulm. [31:13] [Bukhari & Muslim]

This verse gives glad tidings to the believers, those who single out Allaah alone for worship, those who do not mix their belief with shirk. Rather, they are far from it, they have complete security from the punishment of Allaah in the Hereafter and they are the rightly guided in this world.

2) The Prophet said: “Imaan consists of sixty something branches, the highest of them is the saying ‘Laa ilaaha illa Allaah; and the lowest of them is to remove something harmful from the road.” [Muslim]

3) Shaikh ‘Abdullaah Khayaat mentions in his book entitled Daleel ul-Muslim Fil I’tiqaad wat-Tat-heer. “Because of the human nature of man and due to his lack of infallibility, his feet slip and he falls into disobedience to Allaah. When he is from the people of tawheed, pure from the blemishes of shirk, and he singles out Allaah alone for worship, and he is sincere in saying ‘Laa ilaaha illa Allaah’ it becomes the greatest factor for his happiness and an expiation for his sins and an elimination of his evil deeds, as has come in the hadeeth of the Messenger of Allaah: ” Whoever testifies that none has the right to he worshipped except A llaah, alone without any partners and that Muhammad is His slave and His messenger and that ‘Eesaa is a slave of Allaah, and a Word delivered to Maryam and a Spirit from Him, and that Paradise is true and the Fire is true, Allaah will enter him into Paradise in accordance to his deeds.” [Bukhari & Muslim]

Verily, ‘Laa ilaaha illa Allaah’, the testification that the Muslim testifies with, is the foundation necessary for his entrance into Paradise, the place of comfort, even if some of his actions had defects and shortcomings. As has come in the hadeeth Qudsee, Allaah, the Most High, says: “O Son of Aadam, verily If you were to come to Me with the equivalent of the earth full ofmistakes and then meet Me without associating partners with Me in anything then Iwould give to you its equivalent amount of Mercy.) [Hasan – Tirmidhi & ad-Diyaa]

Meaning: If one of you came to Me with an equivalent amount of the earth full of sins and disobedience, but you died upon tawheed, then I would forgive your sins. It is reported from the Prophet that he said: “Whoever meets Allaah without having associated with Him in anything will enter Paradise and whosoever meets Him associating partners with him in anything will enter the Fire. ” [Muslim]

All these narrations clearly show the excellence of tawheed, for it is that by which the happiness of the slave is achieved and the best means for the expiation of his sins and the elimination of his mistakes.”

The importance of Tawheed

On the Importance of Tawhid
Author: Shaikh Muhammad bin Jameel Zainoo
Source: The Methodology of the Saved Sect (trans. Abu Nasir)
Article ID : TAW010007  [22351]  

1) Verily, Allaah has created the world and everything in it in order to worship Him alone. He sent the Messenger to call the people to Tawheed and the Noble Qur’aan is concerned with the aqeedah of tawheed in most of its chapters, and it explains the harm of shirk for the individual and the society. Shirk is the reason for destruction in this life and the reason for eternal destruction in the Fire of the Hereafter.2) Verily, all the Messengers began their call with Tawheed, which they were commanded by Allaah to convey it to the people. He, the Most High, said:We have not sent before you from the Messengers, except We inspired to him that He is the only One worthy of worship, so worship Him. [21:25]The Messenger of Allaah stayed in Makkah for thirteen years while he called his people to the Tawheed of Allaah and he called to Him alone without associating anything with Him. It was regarding this issue that Allaah revealed the following verse to His Noble Messenger:

Say: Verily I call to my Lord and I do not ascribe any partners to Him at all. [72:20]The Noble Messenger brought up his followers upon Tawheed from the time of childhood and he said to the son of his uncle, his cousin ‘Abdullaah ibn ‘Abbaas: “When you ask, then ask Allaah, and when you seek help, then seek help from Allaah.” [Hasan Saheeh, Tirmidhi]. This Tawheed is in reality the religion of Islaam, which is built upon it, and anything other than it is not accepted by Allaah.3) Verily, the Messenger (sallallaahu alayhi wasallam) taught his Companions to begin their call to the people with tawheed, so he said to Mu’aadh ibn Jabal, when he (sallallaahu alayhi wasallam) sent him to Yemen: “So let the first thing you call them to, be the testification that none has the right to be worshipped except Allaah.” And in another narration: “…that they worship Allaah alone.” [Bukhari and Muslim]

4) Tawheed is embodied in the testification that “None has the right to be worshipped except Allaah, and Muhammad is the Messenger of Allaah.” Its meaning is that there is no one who is worthy of deserving worship except Allaah, and there is no worship except that which the Messenger of Allaah came with. Iris this testification which allows a unbeliever to enter into Islaam, since it is the key to Paradise, and the one who testifies to it and believes it enters into Paradise as long as he does not invalidate it by shirk or a word of disbelief.

5) The disbelieving Quraish offered the Messenger of Allaah (sallallaahu alayhi wasallam) kingship, wealth and wives and other than that from the pleasures of this life in exchange for him abandon the call to tawheed, and abaudon the attacks against the idols. However, he did not desire that from them, rather lie continued his call and endured the onslaught along with his Companions, until the call to tawliced was victorious after thirteen years, after which Makkah was conquered and the idols were destroyed. The Messenger of Allaah # recited

Truth has come and falsehood has vanished, surely falsehood is ever bound to vanish. [17:81]

6) Tawheed is the preoccupation of a Muslim in his life, so he begins his life with Tawheed and he ends his life with Tawheed. Ilis task in life is to establish Tawheed and the call to Tawheed, since Tawheed unifies the believers and gathers them upon the statement of Tawheed.

So we ask Allaah to make the statement of Tawheed (Laa ilaaha lila Allaah) our last words in this world and we ask Him to gather the Muslims upon the statement of Tawheed.

Intention!

عَنْ أَمِيرِ الْمُؤْمِنِينَ أَبِي حَفْصٍ عُمَرَ ابْنِ 

   الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ قَالَ

On the authority of the leader of the believers, ‘Abee Hafs `Umar ibn al-Khattaab –Radiyallaahu`anhu – who said:

سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ

“I heard the Messenger of Allaah –Sallallaahu`alayhi wasallam – say:

إِنَّمَا الْأعْمَالُ بِالنِّـيَّاتِ وَإِنَّمَا لِكُلِّ امْرِيءٍ مَا

 نَوَى

‘Actions are but by intentions and every man shall have only that which he intended.

فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ

فَهِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ

‘Thus he whose migration was for Allaah and His Messenger, his migration was for Allaah and His Messenger,

وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا أَوِامْرَأَةٍ

 يَنْكِحُهَا

‘And he whose migration was to achieve some worldly benefit or to take some woman in marriage,

فَهِجْرَتُهُ إِلَى مَاهَاجَرَ إِلَيْهِ

‘His migration was for that for which he migrated.’”


رَوَاهُ إِمَامَا الْمُحَدِّثِينَ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ

بْنُ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ بْنِ الْمُغِيرَةِ

ابْنِ بَرْدِزْبَهْ الْبُخَارِيُّ

وَ أَبُو الْحُسَيْنِ مُسْلِمُ بْنُ الْحَجَّاجِ بْنِ مُسْلِمٍ

الْقُشَيْرِيُّ النَّيْسَابُوْرِيُّ فِي صَحِيحَيْهِمَا

 اللَّذَيْنِ هُمَا أَصَحُّ الْكُتُبِ الْمُصَنَّفَةِ

It is reported by the two Imaams of the scholars of Hadeeth, Aboo `Abdillaah Muhammad ibn Ismaa`eel ibn Ibraheem ibn al-Mugheera ibn Bardizbah al-Bukhaaree and Abool-Husayn Muslim ibn al-Hajjaaj ibn Muslim al-Qushairee an-Naisaabooree, in their two Saheehs, which are the soundest of compiled books

Note: Imam Sha’fee (Rahimullah) said about this hadeeth that it is one-third of knowledge

         Imam Ahmed (Rahimullah) said: Islam is built upon three hadeeths. One of ‘Umar (intentions), Ayesha (obligation to follow the Messenger, and one of ibn Basheer (between clear and unclear matters).