D.a`wah U.nlimted A.lliance

Everyone has a definitive description of what a man is, no matter what respective religion, culture, society or environment influences them. Well, for the Muslim, Allah has given us His own descriptions of what Manhood is, according to His Book and the Tradition of His Messenger (Peace be upon him).

Some of these descriptions are the following:

1. Sense of Purpose-

According to the Legislation of Allah, Men know who they are, and why they exist. Then, one may ask…”what does all of that mean”…well, I will tell you. Knowing who you are means that you know Allah has created you, just like he created everything else in this vast Universe that we live in.1 Knowing that it was as easy for Allah to create the Human race as it was creating the Galaxies & Solar Systems.2

It is also knowing that out of all the other types of created things in the Universe, that Allah has favored the Humans over everything else.3 Knowing why you exist is of special importance. It is not to just “party & bullshit”, or just “kick back & relax”, or to “get rich”. We have responsibilities; first to Allah who created us, that we worship nothing except Him. Then, to take care of the Earth, everything that lives on it and in it.4 The whole issue of “Global-Warming” is proof that we as Humans have failed in our responsibilities, referring to caring for the Earth.5

2. Sense of Accountability-

Any Man who is a real Man knows that since he did not create himself, nor is responsible for his own existence, depends solely upon Allah who created him. He also knows that since he did not bring himself into existence, than he cannot waste his existence. The Human is on borrowed time. Therefore, he must be steadfast concerning his purpose, which was mentioned previously. He also accepts the fact that Allah expects certain things from him; that he does what Allah has told him to do, and to refrain from what Allah has told him not to do. He realizes that Allah has set guidelines and rules for Mankind to obey, which must be respected. He knows that Humans are not privileged to live their lives how they want to. Rather, all of Humanity must humble themselves to the Legislation of their Lord, who is Allah. Otherwise, in the Hereafter; he will have much to answer for. There will be a Day, when all of Mankind will stand before Allah. They will be questioned about what they held in their Hearts, said on their Tongues, and did with their Hands. This Day is known as the Day of Standing.6

3. Sense of Ethics-

Real Men know that they have to be good examples. Firstly to please Allah, then to show others how to fulfill one’s purpose for existence properly.

I will now specify some aspects of Ethics:

1. Integrity-

Men are upright, never compromising their principles. They say and do the right things, even if or when those things are not popular. Even when they face strict opposition. They have their own minds and think for themselves. They are leaders, not followers. Most of all, they stand firm upon the Legislation of Allah with no apologies.7

2. Discipline-

Men are able to control themselves in any situation. Whether it is in a physical conflict,or relations with the opposite gender. They are not easily broken. They are able to resist temptations and desires, because they know that Allah is the All-Seeing, the All-Knowing, the All-Hearing, and the All-Aware.8

3. Respect-

Men have regard and concern for all of the Creation Allah, whether it is an ant, or their own parents. They are not belligerent, or over bearing upon the rest of creation. They are not abusive to anyone or anything. Above all, they hold the Legislation of Allah in the highest regard.9

4. Philanthropy-

Men are selfless. They sacrifice all of what Allah gives them for His pleasure, and the betterment of His creation. They are not just concerned for themselves. They are deeply connected to the creation of Allah, and have no problem giving their all to improve the condition of anyone or anything.10

1. The Noble Qur’an: Chpt. 96, V. 1-4;

Tafsir-ul-Jalalayn (Interpretation of the Qur’an), Safiyy-ur-Rahman al-Mubarakfury

2. The Noble Qur’an: Chpt. 87, V. 1-4;

Tafsir Ibn-Kathir (Interpretation of the Qur’an), Isma`il Ibn-Kathir ad-Dimashqy

3. Qasas-ul-Anbiya’ (Stories of the Prophets), Isma`il Ibn-Kathir ad-Dimashqy

4. The Noble Qur’an: Chpt. 2, V. 30, Qasas-ul-Anbiya’

5. “An Inconvenient Truth”, Albert Gore, Ex Vice-President, U.S.A.

6. The Noble Qur’an: Chpt. 75

7. The Noble Qur’an: Chpt. 18, V. 14

8. The Noble Qur’an: Chpt. 23, V. 1-11

9. The Noble Qur’an: Chpt. 4, V. 1

10. The Noble Quran: Chpt. 2, V. 3

 

Advice for Muslims wanting to invite others to Islam

There are seven things that every Muslim should have, providing they want to propagate Islam to others

: : 1. Sincerity-

You must have pure intentions for inviting someone to Islam. The reason should be to please Allah only.1

2. Knowledge-

You must know what you are inviting to. The first thing that you should invite people to is the Oneness of Allah (Islamic Monotheism). Our sources of knowledge are the Book of Allah (the Qur’an), and the Tradition of Muhammad, the Messenger of Allah (Peace be upon him).2

3. Certainty-

You must have conviction in your invitation. Meaning you must truly believe in what it is that you are inviting. You must also be confident in your approach to people. You have to be assertive in your invitation.3

4. Compassion-

 

You must care about the people that you are inviting. You should want what is best for those you are inviting. You should want these people to become Muslims.

5. Wisdom-

You must prioritize what to say to people, how to say it, and when to say it; that you should keep the invitation simple. Do not start speaking to people about things like Jihad (Struggle/Islamic-Combat), and Hijab (Islamic-Dress) without talking about Tawhid (Islamic-Monotheism) first. Remember that Tawhid should always be the first topic discussed. This is what the Messenger of Allah (Peace be upon him) was instructed to speak about first. However if there is a time when you have to speak about an issue unrelated directly to Tawhid, always refer back to Tawhid anyway.5

6. Patience-

 

Do not become restless or uneasy with someone, just because they may not understand everything that you are talking about. Maybe you are not explaining something correctly, or they may not grasp a certain concept just yet. Hang in there. Just wait and give people a chance to absorb what you have conveyed to them. You must not try too hard. In the final analysis only Allah guides people, and He guides whomever He wills.6

7. Honesty-

 

If someone asks you something, answer without hesitation. This way, people will realize that you are not afraid to be candid with them.7 For example, if someone asks you about the Islamic perspective on Jesus (Peace be upon him), be truthful, and say what Allah says about him; that he was a Messenger of Allah, who spoke from the cradle, healed the sick, raised the dead, and who was saved from death; neither killed nor crucified.8 If people do not accept that, then too bad. Our only job as Muslims is to convey what Allah say in His Book, and what the Messenger of Allah (Peace be upon him) has told us. I hope that these few things are helpful for Muslims who wish to take on this noble task of inviting people to Islam, the Way of Truth.

 

 

1. Al-Wala’ wal-Bara’ (Allegiance & Freedom),

Muhammad ibn-Sa`id in-Salim al-Qahtany

2. Al-Usul-uth-Thalathah (Three Fundamentals),

Muhammad ibn `Abd-il-Wahhab

3. Al-Wala’ wal-Bara’

4. Noble Qur’an: Chpt. 18, V. 16

5. Noble Qur’an: Chpt.16, V. 165

6. Al-Usul-uth-Thalathah

7. Noble Qur’an: Chpt. 33, V. 40 & 4

8. Noble Qur’an: Chpt. 4, V. 157

 

In the Name of Allah: the Source of Mercy, the Most- Merciful!!!

The Janazah (Funeral-Rights) is one of the most important aspects of Islam. It is one of the rights, which every Muslim owes another Muslim, regardless of family, ethnicity, national-origin, age, or gender. The Messenger of Allah (Peace be upon him) said: “The Rights of the Muslim are five: When he sneezes and says: ‘The praise is for Allah’ say: ‘May Allah give you mercy’; when he says: ‘May peace be upon you’ say: ‘And upon you be peace’; when he asks for help, you help him; when he is ill you visit him; when he dies bury him”.1

Knowing this, it is essential that we observe the rights of dead Muslims. We must also learn the proper way to wash, wrap, and bury dead Muslims. Firstly, whenever we hear about the death of a Muslim, the Messenger of Allah (Peace be upon him) has instructed us to say: “Verily, we belong to Allah, and to him we Return” Secondly, according to the Tradition of the Messenger of Allah (Peace be upon him), a Muslim is to be buried within three day’s time.2

 

The Preliminaries of Janazah:

1. The Washing-

The dead Muslim must be properly washed from head-to-toe.3

There are several requirements needed for washing the dead Muslims:

a. Muslims are not allowed to wash the bodies of dead Muslims from the opposite gender, unless they are each other’s spouses, or if there are no Muslims able or available to wash the bodies of their respective gender. Muslims under the age of puberty may be washed by any Muslim, regardless of gender.3

b. The body of the dead Muslim must be covered at all times, during the actual washing.4

c. The Abdominal area of the body should be pressed, to help release any excess Intestinal matter.5

d. Water is to be used to purify the body of the dead Muslim.6

e. The body of the dead Muslim is to be washed in the same manner as how Ghusul is performed by a live Muslim.7

f. The hair of dead Muslims who are male are to be washed, and left unbraided if they have long hair. For dead Muslim females, their hair may be braided, into three braids.8

g. Fragrances are to be used on the body of the dead Muslim, after they have been washed.9

2. The Wrapping-

a. The cloth used to wrap the body of the dead Muslim must be clean material, and should be white.10 Do not use silk or silk-like material on dead Muslim males!!!11

b. Three pieces of cloth are to be used for dead Muslim males, five for dead Muslim females.12 The bodies of both dead Muslim males & females are to be fully covered!!!13

c. The upper & lower parts of the body of the dead Muslim should be tied, with the same material used for the initial wrapping of the dead Muslim.14

3. The Prayer-

a. The body of the dead Muslim is to face the Qiblah.15 The Imam is to stand at the middle of the body of the dead Muslim male, and at the shoulder of the dead Muslim female.16

b. The followers of the Imam in the prayer are to form odd lines behind him (three, five, seven, etc.).17

c. This prayer is made with only Qiyam!!!18 It is a silent prayer, no Adhan & no Iqamah!!!19

d. In the first Takbir, the hands are raised in the usual manner, to begin the prayer.20 There are four Takbirat; the hands are only raised in the first Takbir!!!21

e. The following are to be said:

1. Surat-ul-Fatihah.22

2. At-Tashahud.23

3. The Du`a’ of the Dead:

“Oh Allah!!! Forgive our living & dead, our present & absent our young & old, our men & women. Oh Allah!!! Whoever among us is still alive, let him live upon Islam. And whoever among us has departed let him have departed upon Iman. Oh Allah!!! Do not deny us his reward, nor leave us astray after him.”24

4. Any miscellaneous Du`a’.25

5. At-Taslim.26

 

 

 

 

1. Minhaj-ul-Muslim (The Methodology of the Muslim), Abu-Bakr Jabir al-Jaza’iry

2. Husn-ul-Muslim (The Fortress of the Muslim), Dar-us-Salam Research Division

3. Fatawal-Islamiyyah (Islamic-Verdicts), The Permanent Committee of Islamic Jurists, Saudi Arabia

4. Bulugh-ul-Maram (The Approach of the Objective), Ibn-Hajr al-`Asqalany

5. Fatawal-Islamiyyah; Minhaj-ul-Muslim

6. Ibid.; Ibid.; Bulugh-ul-Maram

7. Minhaj-ul-Muslim

8. Fatawal-Islamiyyah; Bulugh-ul-Maram

9. Bulugh-ul-Maram

10. Ibid.

11. Al-Kaba’ir (The Major-Sins), Muhammad ibn-`Uthman adh-Dhahaby

12. Fatawal-Islamiyyah

13. Ibid.

14. Ibid.

15. Ibid.; Minhaj-ul-Muslim

16. Ibid.; Ibid.

17. Ibid.; Ibid.; Bulugh-ul-Maram

18. Ibid.; Ibid.

19. Ibid.

20. Ibid.

21. Ibid.

22. Ibid.; Minhaj-ul-Muslim

23. Ibid.; Ibid.

24. Husn-ul-Muslim

25. Ibid.

26. Fatawal-Islamiyyah; Bulugh-ul-Maram; Minhaj-ul-Muslim

 

Tawassul (Islamic-Spirituality):

 

Tawassul-

 

Linguistic: Connection/Connecting.1

 

Islamic: The relationship between an individual and Allah. Also, any belief, statement, or action which brings an individual closer to Him.2

 

 

Tawassul consists of two things which are inherently its very foundation: the Rights of Allah upon the Servant, and the Rights of the Servant upon Allah. Obviously by virtue of Divinity, the Rights of Allah must be established before the Rights of the Servant are manifested.3 The only way to properly establish Tawassul is through Tawhid (Islamic-Monotheism). Likewise, the only way to properly maintain Tawassul is through the Sunnah (the Tradition of the Messenger of Allah [Peace be upon him]).4 The Concept of Tawassul is the foundation of what is known as An-Nafs-ul-Mutama’innah (The

 

Spiritual-Persona).

 

 

Nafs-

 

Linguistic: Self, Soul, Spirit, Person, Persona, Ego.5

 

Islamic: Any internal/spiritual aspect of an indidvidual.6

 

An-Nafs-ul-Mutama’innah is one of three internal aspects of the Human. This aspect represents the connection between an individual and Allah, thereby establishing the Creator/Created & Lord/Servant relationship.7

 

 

The second aspect is called An-Nafs-ul-Ammarah (The Material-Persona), which represents the connection between an individual and his material existence. There are many manifestations of this aspect. However, there are five specific, (instinctive desires) manifestations which are universal: the desire to live, eat, sleep, enjoy sexual-intercourse, and prolong the existence of the Human-Race through one’s offspring.8

 

 

The final aspect is An-Nafs-ul-Lawwamah (The Emotional-Persona). This aspect represents the manifestations of Human emotions. Since Humans are naturally unstable, so are our emotions. No one stays in the same emotional state all the time. There are many situations or conditions, which causes the Human to alter his emotional state.9

 

 All of these aspects function completely independently. At the same time each aspect directly affects the other. A perfect example would be depression. Depression is an emotion, which causes one to suppress certain instinctive elements of one’s self, like the desire to live. Suppressing one’s desire to live can lead to suicide. Suicide is something that Allah has made completely unlawful for the Muslim.10

 

Killing one’s self is one of the things that destroy the connection that an individual has with Allah. For the Muslim, it is understood that the connection one has with Allah can only get better or worse, depending on their beliefs, and actions. As Muslims, we have to make sure that our relationship with Allah remains intact until the day that we die.11 We must not be like those who have lived their lives as they saw fit, as opposed to living according to the Legislation of Allah then died without submitting to Him.12 After one severs his connection with Allah, then dies without repairing it (i.e. becoming a Muslim) his final

 destination will be in the Fire, then there will be no hope for him.13    

 

 

 

1. Lisan-ul-`Arab (The Arabic Lngauge), Muhammad ibn-Manzhur

 

2. Tafsir-ul-Jalalayn (Interpretation of the Qur’an), Safiyy-ur-Rahman al Mubarakfury; Tawassul,

 

Muhammad Nasr-ud-Din al-Albany; Lisan-ul-`Arab

 

3. Al-`Aqidat-ul-Islamiyyah (Islamic Creed), Muhammad Jamil Zino

 

4. Tawassul

 

5. Lisan-ul-`Arab

 

6. Tafsir-ul-Jalalayn; Lisan-ul-`Arab; Al-Bahr-ur-Ra’iq (The Calm Ocean), Ahmad Farid

 

7. Noble Qur’an: Chpt. 90, V. 27; Tafsir-ul-Jalalayn; Ibid

 

8. Ibid.; Noble Qur’an: Chpt. 15, V. 53; Ibid.; Ibid.

 

9. Ibid.; Noble Qur’an: Chpt. 75, V. 2; Ibid.; Ibid.

 

10. Noble Qur’an: Chpts. 6, V. 151; 17, V.33

 

11. Noble Qur’an: Chpt. 3, V. 102

 

12. Noble Qur’an: Chpt. 23, V. 99 & 100

 

13. Noble Qur’an: Chpt. 18, V. 103-105

 

G.M. Bryant

 

Courtesy of D.awah U.nlimited A.lliance 

 

 

 

 

Pro-Life vs. Pro-Choice: Where do Muslims stand?

 

 

The issue of Abortion has and will always cause significant controversy

among all people, regardless of religious beliefs, political stances,

cultural traditions or social affliations. Whether for or against it, there

will always be debates over this topic. This issue has become one of the

most debated subjects concerning people around the world, as well as 

in the United States.

It is my attempt to clarify the Islamic position on Abortion. Although, there are many Muslims who may not share my views, I want to make it very clear, based upon sources from the Qur’an & Prophetic-Tradition, in order to prove my point. In order to get a clearer picture of the entire issue, it would only be fair to define Abortion, from the Linguistc/Medical perspective, in order to have a better understanding of the entire process.

Abortion:

The expulsion of the Fetus, from the womb of the Human female. This is usually done surgically, or manually, resulting in the Fetus being physically removed, from the womb of the Human female.1

This is often done, for several of the following reasons:

1. The potential mother-to-be experiences complications during her pregnancy. Thus, causing serious health risks, possibly life-threatening, to the respective mother-to-be.

2. The potential mother-to-be was raped. Thus, causing her, or her relatives to rid themselves of the reminder of the rape (i.e. ridding themselves of the potential child).

3. The potential mother-to-be may have gotten pregnant, without planning to. She may be afraid of having the responsibility of bring another life into this world, as well as taking care of it.

1. TheFreeDictionary.com, Dictionary.com, Merriam-Webster.com

4. Also, either her family, or her significant-other (husband, boyfriend, lover, etc.) may not want her to have the baby. Thus, placing emmense pressure upon her to make a decision, which would be in their personal favor. The parents of this female may think that she is too young to have a child of her own. While her significant other may not want to be a father yet, or ever, or just not with her.

Now, on the surface (as as on a Universal level), these are probably all acceptable reasons to abort a child. However, from the Islamic perspective, there are many issues at hand. This is mainly due to the fact that as Muslims, we believe that Allah alone creates life. Knowing this, then how can anyone just take the liberty of taking something out of existance, when they were not even responsible for it coming into existance?2

We all know that in order to take someone, or something out of existance which already exists (such as Humans & Animals), you have to kill it. According to Islamic-Law, killing is an act of Worship. Since killing is an act of worship, then a Human does not have the right to kill whatever he wants. Whatever he does kill must be in accordance with the Qur’an & Prophetic-Tradition.3 What I intend to present is whether or not the reasons people have abortions are valid or not, according to Islamic-Law.

 

Analyzing the reasons for Abortions:

 1. In the case of the Fetus causing a health risk, or death to the potential mother-to-be, then there is no harm in having an Abortion. The reasons are very simple: according to Islamic-Law, self-preservation is valid. In a sittuation of this nature, it becomes crucial that the potential mother preserve her own life, since she is already alive. As for the Fetus, then there is no sin on the woman, or those who advise her under these circumstances, to elliminate it.

2. Noble Qur’an: Chpts. 17, V. 33 & 60, V. 12; Tafsir-ul-Jalalayn, Safiyy-ur-Rahman al-Mubarakfury

3. Noble Qur’an: Chpt. 6, V. 151; Ibid.

2. In the case of a Incest/Rape, then the Fetus should most definately be spared. Why should the Fetus be elliminated, just because of its potential mother was a victim of Incest/Rape? It is not the fault of the pontetial child-to-be, that it was conceived under this condition. If anything, the potential child is just as much of a victim as the potential mother. Every Human has the right to life, even before they are born.4 Rather, it was the fault of the sick bastard who committed the Incest/Rape. Realistically, if anyone is to be killed, it sould be the rapist. After all, it was he who deliberately decide to dehumanize someone, by robbing them of their sexual-integrity. Also, less than 10% of all women, around the world, who get Abortions are in fact Incest/Rape victims. In the U.S., it’s even lower, less than 5% of all women, who get Abortions are in fact Incest/Rape victims.

3. In the case of an unwanted pregnacy, it should also be kept. Why should a child have its existance snuffed out, just because its mother & father didn’t want it? The whole reason why guys & girls have to deal with unwanted pregnancies is because of their own foolish choices. So, basically, a male & female can have sexual-intercourse all they want. But, when a baby is on the way, then they are just given the liberty to get rid of the their child, like some worn-out clothing?

This is so wrong!!! Then, you have these parents, who don’t really care about how many times their children have sex, who their having sex with, whether or not they are practicing safe-sex, abstinence or getting married (Marriage of course being the best possible option).5 They give their children a free hand, instead of dictating values & morals/ethics. All until somone gets pregnant. Only then, are these types of parents on the war-path, wanting retribution. It’s too late for all of that now!!! You should have been better parents!!!

Now, they want the quick-fix, the Abortion. This basically sends a message to your child that: “As long as I don’t get pregnant/get someone pregnant, I can screw whoever the hell I want….yessss!!!” They are now programmed to use the following rationale: In order to avoid the responsibility of caring & providing for another Human (which I helped to produce), the ultimate way-out is going to a Doctor and solicit his Medical expertise, in murdering your unborn child.

 

 

My closing remarks would just be this, any Muslim or Non-Muslim, who reads this must really ask themselves: “After learning all of this, would or should I still support Abortion?” That is all that I leave with you, to think about. If nothing else, just think of yourselves. How would it make you feel, if you were that unborn child, who was denied their right to live? How would you feel, if your parents saw you as just a nousance, or just some piece of garbage, ready to be trashed? How would it make you feel, if your parents disregarded you, to such an extent, that they were willing to kill you, just so they would not have to care for you? If you really just think about that, it’s really messed up.

Anyone who reads this, should know very well how precious life is, and it should not just be wasted. Just because an unwanted pregnancy occurs, does not give any of us the right to erase that person from existance. I know that it’s easy for me to be against Abortion, because I’m a guy. But, just try to think about the unborn child who is suffering. Keep in mind that Abortion is a very inhumane & brutal procedure.

Even in the case of Incest or Rape, realistically, the one who was sexually violated is not going to feel any better about herself, just because she had an Abortion. The Abortion itself is not a fair compensation, for the fact that she was robbed of her dignity. Honestly, that’s not even justice. The Sexual offender does at the very most ten years, and he is free, to live the rest of his life. However, the victim is forever emotionally & psychologically wounded. These wounds never heal sometimes.

My point is to take the children, who are also victims, into strong consideration. Abortion is not reversable!!! When the damage is already done, it’s too to change one’s mind.

4. Ibid

5.World Health Organization

6. Morality In Islam, Mufty `Aly Harun Shaykh

G.M. Bryant

 

 

 

 

 

 

 

 

In the Name of Allah: the Source of Mercy, the Most Merciful

 

 

 

Islamic Concepts & Terms:

1. Islam-Linguistic: Submission

Islamic: Submission to Allah with Oneness, humility (acceptance) through obedience, and

freedom from Association and its (people) branches.

2. Iman-

Linguistic: Belief/Faith

Islamic: Faith in the Heart, affirmation (of Faith) with the Tongue, and actions of the Limbs.

3. Ihsan-

Linguistic: Excellence/Perfection

Islamic: To worship Allah just as though you can see Him. If you cannot see Him (if you are not able to worship Him as though you see Him) know that He sees you.    

4. Tawhid-

Linguistic: Oneness

Islamic: The Distinction of Allah (from the creation) with whatever quality He possesses.

 

 Tawhid has three Categories: 

1. Tawhid-ur-Rububiyyah-

Linguistic: Oneness of Lordship

Islamic: The Distinction of Allah (from the creation) with His actions.

 2. Tawhid-ul-Uluhiyyah-

Linguistic: Oneness of Divinity

Islamic: The Distinction of Allah (from the creation) with our actions.

 3. Tawhid-ul-Asma’-was-Sifat-

Linguistic: Oneness of Names & Characteristics

Islamic: The Distinction of Allah (from the creation) with His Names & Characteristics

Tawhid-ul-Asma’-was-Sifat has two Categories:

1. Essential-

Characteristics (which are often derived from names) that do not require action.

2. Active-

Characteristics (which are often derived from names) that require action.

Other Terms:

1. Shirk-

Linguistic: Association

Islamic: To worship other than Allah, or to ascribe something false to Allah.

2. `Ibadah-

Linguistic: Worship/Servitude

Islamic: All of what Allah loves and is pleased with, from statements & actions, apparent and hidden.

3. Thabutiyyah-

Linguistic: Affirmation/Establishment

Islamic: Whatever Allah affirms for Himself from His Book (the Qur’an), or upon the Tongue of His Messenger (the Tradition).

4. Salbiyyah-

Linguistic: Negation

Islamic: Whatever Allah negates for Himself from His Book, or upon the Tongue of His Messenger.

5. Tahrif-

Linguistic: Distortion/Change

Islamic: The Distortion of (Revelation) Legislated-Text, or its meaning.

6. Takyif-

Linguistic: How

Islamic: Questioning what Allah affirms for Himself either in His Book, or upon the Tongue of His Messenger.

7. Tamthil-

Linguistic: Assimilation

Islamic: Making Allah similar to the creation. 

8. Ta`til-

Linguistic: Rejection

Islamic: To reject (what Allah affirms for Himself) what Allah reveals either in His Book or upon the Tongue of His Messenger.

 The Seven Conditions of the first half of the Testimony of Faith (“There is no god except Allah”):

 1. Knowledge

 2. Certainty

 3. Acceptance

 4. Humility

 5. Honesty

 6. Sincerity

 7. Love

 Sunnah & Sirah: 

Sunnah-

Linguistic: Lifestyle, Tradition, Example

Islamic: Anything that the Messenger of Allah (Peace be upon him) did, said, commanded, prohibited, approved, or disapproved, in direct relation to the practice of Islam.

There are Four reasons to follow the Sunnah:

 1. To explain the Book of Allah.

2. To get closer to Allah with obedience.

3. To command with what Allah has ordered, and to forbid what Allah has outlawed.

4. To call Humanity to the worship of Allah.

Sirah-

Linguistic: Biography

Islamic: The Biography of (Muhammad ibn-`Abd-il-lah) the Messenger of Allah (Peace be upon him).

 There are Seven sources of the Sirah:

1. The Noble Qur’an

2. The Collections of Ahadith (Prophetic Sayings)

3. The Books of Tafasir (Interpretations of the Qur’an)

4. Documentation of Military Campaigns

5. General Historic Literature

6. Miscellaneous writings about the Messenger of Allah (Peace be upon him)

7. Writings dating back to the time of the Messenger of Allah (Peace be upon him)

 The Four sources of Islamic Knowledge:

 1. The Qur’an-

The Book of Allah

2. The Sunnah-

The Tradition of the Messenger of Allah

3. Ijma`-

The majority positions of the Righteous-Ancestors (the Companions of the Messenger of Allah, and the first two generations of Muslims who followed their example) on issues directly related to the practice of Islam. As well as their majority interpretation, understanding, and application of the Qur’an & Sunnah.                                                                                                

 4. Qiyas-                                                                                                                                            

 Analysis (Deductive-Reasoning); based upon the previous three sources, which focuses on issues directly related to the practice of Islam, which the Righteous-Ancestors did not have to deal with in their respective times.

 Classic Deviant Groups and their founders:

1. Jahmiyyah-

Belief: Denial of particular Characteristics of Allah. As well as claiming that the Qur’an was created.

Founder: Jahm ibn-Safwan, a student of Ja`d ibn-Dirham. As well as a contemporary of Ab-il-Hasan al-Ash`ary.

2. Mushabbihah-

Belief: They claim that Allah is similar to the creation, referring to His Characteristics being shared among the creation.

Founder: Muqatil ibn-Sulayman al-Khurasany

3. Qadariyyah-

Belief: Denial of the belief of Decree (Destiny). They claim that they are free from the Decree of Allah.

Founder: Ma`bad ibn-Juhany, one of the followers of Jahm ibn-Safwan.

4. Jabariyyah-

Belief: They claim that Humans do not have Free-Will, and are not responsible for their actions. As a result, they also disbelieve in the Day of Standing.

Founder: Not certain.

5. Murji’ah-

Belief: They claim that actions are not an aspect of Faith. Also, they claim that Faith does not increase or decrease.

Founder: Ghilan ibn Aby-Ghilan al-Qadary

6. Ash`ariyyah-

Belief: Humans are not intelligent enough to understand the Nature of Allah. Also, they are deeply rooted in logical rhetoric.

Founder: Ab-ul-Hasan al-Ash`ary

7. Mu`tazilah-

Belief: Rationalism; based primarily upon Greek philosophy. Also, they claim that Allah is similar to the creation. As well as misinterpreting the concept of Free-Will. In addition, they claim that the Qur’an was created.

Founder: Wasil ibn-`Atta’

8. Rawafidh-

Belief: A sect of Shi`ism, also known as the Twelvers or the Ja`fariyyah. They attempt to discredit (as well as curse) the Companions of the Messenger of Allah, particularly Abu-Bakr, `Umar ibn-ul-Khattab, `Uthman ibn `Affan, and the Wives of the Messenger of Allah.

Founder: `Abd-ul-lah ibn Saba’

The Legislated-Proofs for the following Concepts & Terms:

 

1. Iman-

 

Noble Qur’an: Chpt. 23, V. 1-11; Kitab-ul-Iman (The Book of Faith), Ahmad ibn-

 

Taymiyyah

 

2. Islam-

 

Noble Qur’an: Chpt. 40, V. 66; Al-Qawl-ul-Mufid (The Beneficial Speech), Muhammad

 

ibn `Abd-il-Wahhab ibn-`Aly al-Wasaby

 

3. Ihsan-

 

Noble Qur’an: Chpt. 16, V. 90; Al-`Aqidat-ul-Islamiyyah (The Islamic Creed),

 

Muhammad Jamil Zino

 

4. Tawhid-

 

Noble Qur’an: 2, V. 163; Al-`Aqidat-ul-Wasitiyyah (The Balanced Creed), Ahmad ibn-

 

Taymiyyah; Kitab-ut-Tawhid (The Book of Islamic-Monotheism),

 

Muhammad ibn `Abd-il-Wahhab

 

5. Tawhid-ur-Rububiyyah-

 

Noble Qur’an: Chpt. 1, V. 1; Ibid., Ibid., Islamic Creed

 

6. Tawhid-ul-Uluhiyyah-

 

Noble Qur’an: Chpts. 18, V. 110;  51, V. 56; Ibid.

 

7. Tawhid-ul-Asma’-was-Sifat-

 

Noble Qur’an: Chpt. 5, V. 180; Ibid.

 

8. Shirk-

 

Noble Qur’an: Chpt. 18, V. 4 & 5; Ibid.

 

 

 

9. Knowledge-

 

Noble Qur’an: Chpt. 47, V. 19; Al-Wal’ wal-Bara’ (Allegiance & Freedom), Muhammad

 

ibn-Sa`id ibn-Salim al-Qahtany

 

 10. Certainty-

 

Noble Qur’an: Chpt. 2, V. 4; Ibid.

 

 11. Acceptance-

 

Noble Qur’an: Chpt. 2, V. 31; Ibid.

 

 12. Humility-

 

Noble Qur’an: Chpt. 39, V. 54; Ibid.

 

 13. Honesty-

 

Noble Qur’an: Chpt. 33, V. 70 & 71; Ibid.

 

 14. Sincerity-

 

Noble Qur’an: Chpt. 4, V. 146; Ibid.

 

 15. Love-

 

Noble Qur’an: Chpt. 3, V. 31; Ibid.