Sixth, the belief in Allâh’s Decree and Predestination.

Sixth, the belief in Allâh’s Decree and Predestination.

It is the strict dogma that Allâh has created and owned everything, and that He has preordained the destiny of everything: guidance and going astray, and that everything is under His Control.

As for the belief in Allâh’s Preordainment, it is done according to Allâh’s Knowledge which has preceded and what His Wisdom necessitates. It includes the following: Knowledge, Writing down, Will, Creating.

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Fifth, the belief in the Last Day (Day of Resurrection):

Fifth, the belief in the Last Day (Day of Resurrection):

This includes the belief in what Allâh has revealed and what His Messenger has informed about. These are things that shall happen after death like the grave trial and torture and ease, the Sirat (Path over Hell), Mizan (Balance of deeds), Account, Reward, and distributing books of deeds. This includes the aimed basin of the Prophet Muhammad r, seeing and speaking with Allâh which are gifted only to believers.

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Fourth, the belief in the Messengers of Allah :

Fourth, the belief in the Messengers:

A Muslim has to believe in Messengers specifically and as a whole. So we believe that Allâh has sent to His servants warning and bearing good tidings Messengers invoking what is Truth. Consequently, he who followed their Message has won happiness, and he who left them out shall feel regret and be disappointed.

Their last and best one is our Prophet Muhammad r. Allâh I said,

وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولا أَنْ اُعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ

- meaning – {For We assuredly sent amongst every People a messenger, (with the Command), "Serve Allând eschew Evil}.

And He said, “مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلَكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا” - meaning – {Muhammad ris not the father of any of your men, but (he is) the Messenger of Allâh, and the Seal of the Prophets}. And we believe in whom Allâh named like Nuh (Noah), Hud, Saleh, Ibrahim (Abraham), Musa (Moses), Isa (Jesus), and others may Allâh bless them all.

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Third, the belief in ( Books from Allah ) :

Fundamentals of Islâmic doctrine : First, the Belief in Allâh:

Fundamentals of Islâmic doctrine

It is well known from the sound evidence in the Book and the Sunnah that sayings and deeds are not accepted unless originate from a true doctrine. So if the doctrine is not sound then all what originates will be nullified for Allâh I said, “وَمَنْ يَكْفُرْ بِالإيمَانِ فَقَدْ حَبِطَ عَمَلُهُ وَهُوَ فِي الْآخِرَةِ مِنْ الْخَاسِرِينَ” - meaning – {If any one rejects faith, fruitless is his work, and in the Hereafter he will be in the ranks of those who have lost (all spiritual good)}.

First, the Belief in Allâh:

The belief in Allâh necessitates the belief that He is the only worthy god being worshipped for being the only Creator, Cherisher, and Provider of the creation. It is He Who can reward their pious and punish their rebellious. In fact, it is this purpose for which He created the Worlds, He said, “وَمَا خَلَقْتُ الْجِنَّ وَالإنسَ إِلا لِيَعْبُدُونِي. مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِي. إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ” - meaning – {I have only created Jinn and men, that they may serve Me. No Sustenance do I require of them, nor do I require that they should feed Me. For Allâh is He Who gives (all) Sustenance, - Lord of Power - steadfast (forever).}

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Second, the belief in Angels:

Second, the belief in Angels:

This includes the belief in them specifically and as a whole. So Muslim has to believe that there exists Angels whom Allâh created and molded them to obey. They are of many types, some of them are assigned to hold the Throne (of Allâh), others are treasurers for Paradise and Hell, others are assigned to record people’s deeds. And we believe in those whom Allâh named such as Jibril (Gabriel), MiKa’el (Michael), Malek the treasurer of Hell, and Israfil the one who will blow the Sur (Trumpet). ‘Aishah narrated that the Prophet r said, “خلقت الملائكة من نور وخلق الجان” - meaning – “Angels have been created (by Allâh) from light, and jinn have been created (by Allâh) from fire without smoke, and Adam has been created (by Allâh) from what was described for you (dust)”.

Contradicting Aspects of Islâm

Contradicting Aspects of Islâm

These ten are the most dangerous and widespread contradicting aspects of Islâm:

First: Shirk in worshipping Allâh, Allâh I said, “إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ” - meaning – {Allâh forgives not (the sin of) joining other gods with Him; but He forgives whom He pleases other sins than this}.And He said, “إِنَّهُ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ” - meaning – {Whoever joins other gods with Allâh, Allâh will forbid him the Paradise, and the Fire will be his abode. There will for the wrongdoers be no one to help}. Calling upon dead people, calling them for help and Nathr (Vows) and Thabh (Slaughtering) for them is considered so.

Second: taking other creatures as a means of worshipping, calling and asking them to intercede for them are considered as disbelief unanimously.

Third: who does not consider polytheist as disbelivers, or doubts in their disbelief, of tries to accept their religion is a disbeliever.

Fourth: who believes that the guidance of the Prophet is less perfect than other’s guidance, or who thinks that His Judgement is worse than other’s judgement, as those who prefer Tawagheet’s rule, is a disbeliever.

Fifth: whoever hates something of what the Prophet has been sent with, even if he applies it, is a disbeliever, for Allâh I said, “ذَلِكَ بِأَنَّهُمْ كَرِهُوا مَا أَنزَلَ اللَّهُ فَأَحْبَطَ أَعْمَالَهُمْ” - meaning – {That is because they hate the Revelation of Allâh; so He has made their deeds fruitless.}

Sixth: who mocks at something of what the Prophet has been sent with or at the Reward or the Punishments he has informed about, is a disbeliever. This is because Allâh I said, “قُلْ أَبِاللَّهِ وَآيَاتِهِ وَرَسُولِهِ كُنتُمْ تَسْتَهْزِئُونَ. لا تَعْتَذِرُوا قَدْ كَفَرْتُمْ بَعْدَ إِيمَانِكُمْ” - meaning – {Say (O Muhammad r): "Was it at Allâh, and His Signs, and His Messenger, that you were mocking?" Make you no excuses: you have rejected Faith after you had accepted it}.

Seventh: Magic, including distraction and commiseration (two major kinds of magic, by which magicians can distract two people from each other of make them love each other). So whosoever does this or accepts being done is a disbeliver. Allâh I said, “وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولا إِنَّمَا نَحْنُ فِتْنَةٌ فَلا تَكْفُرْ” - meaning – {But neither of these taught anyone (such things) without saying, "We are only for trial; so do not blaspheme}.

Eighth: supporting and aiding polytheists against believers, for Allâh I said, “وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ إِنَّ اللَّهَ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ” - meaning – {And he amongst you that turns to them (for friendship) is of them. Verily Allâh guides not a people unjust}.

Ninth: whosoever thinks that he could live away from the Islâmic law is a disbeliever, for Allâh Isaid, “وَمَنْ يَبْتَغِ غَيْرَ الإسْلامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنْ الْخَاسِرِينَ” - meaning – {If anyone desires a religion other than Islâm never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (all spiritual good)}.

Tenth: turning away from the Religion of Allâh (Islâm), not learning and not teaching it is disbelief, Allâh I said, “وَمَنْ أَظْلَمُ مِمَّنْ ذُكِّرَ بِآيَاتِ رَبِّهِ ثُمَّ أَعْرَضَ عَنْهَا إِنَّا مِنْ الْمُجْرِمِينَ مُنتَقِمُونَ” - meaning – {And who does more wrong than one to whom are recited the Signs of his Lord, and who then turns away therefrom? Verily from those who transgress We shall exact (due) Retribution}.

All these contradictions are applicable to all people. No matter if one is serious or not, afraid or not, except those who are compelled, for Allâh I said, “إِلا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالإيمَانِ” - meaning – {..Except under compulsion, his heart remaining firm in}.

All of these contradictions are the most dangerous and the most widespread phenomenon among people; therefore, Muslim has to be careful of them for the sake of himself. May Allâh protect us from what may entail His Anger, and necessitate His Punishment.

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Tawhîd Al-Asma’ Was-Sifat (Islâmic Monotheism of Allâh’s Names and Qualities)

Tawhîd Al-Asma’ Was-Sifat (Islâmic Monotheism of Allâh’s Names and Qualities)

Tawhîd Al-Asma’ Was-Sifat (Islâmic Monotheism of Allâh’s Names and Qualities) is to perform Monotheism for Allâh in His Names and Descriptions, and this should happen by confirming what He has confirmed among Names and Descriptions for Himself in His Book, or what His Messenger has confirmed to Him as well; without any Tahrif (distortion) or Ta’til (suspension), or Takyif (adaptation), or Tamthil (likening). And what follows are the Rules of Names and Qualities.

First Rule: Names of Allâh are all Best Names and His descriptions are all Superior and Perfect, He says, “وَلِلَّهِ الْمَثَلُ الأعْلَى” - meaning – “..to Allâh applies the highest similitude.”, and He says, “وَلِلَّهِ الأسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا” - meaning – “The most beautiful Names belong to Allâh: so call on Him by them”.

Second Rule: Names and Descriptions of Allâh are all Tawkifiah (suspended in word and meaning as they were descended nothing more and nothing less), and the reference in them is just the Noble Book of Allâh and the Sunnah; and they are not limited to a certain number, but rather some of them only were known. Allâh I said, “قُلْ إِنَّمَا حَرَّمَ رَبِّي الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالإثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لا تَعْلَمُونَ” - meaning – {Say (O Muhammad r): The things that my Lord has indeed forbidden are: shameful deeds, whether open or secret; sins and trespasses against truth or reason; assigning of partners to Allâh, for which He has given no authority; and saying things about Allâh of which you have no knowledge.} And said, “ وَلا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُوْلَئِكَ كَانَ عَنْهُ مَسْئُولا” - meaning – {And pursue not that of which you has no knowledge; for every act of hearing, or of seeing, or of (feeling in) the heart will be inquired into (on the Day of Reckoning)}.

Third Rule: it is forbidden to confirm a Name or a Description to Allâh by likening, for Allâh I said, “لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ” - meaning – {There is nothing whatever like unto Him, and He is the All-Seer All-Hearer)}, and He said, “فَلا تَضْرِبُوا لِلَّهِ الأمْثَالَ إِنَّ اللَّهَ يَعْلَمُ وَأَنْتُمْ لا تَعْلَمُونَ” - meaning – {Invent not similitudes for Allâh: for Allâh knows, and you know not}.

Likewise, it is forbidden to deny a Name or a Description to Allâh which is already found in the Qur’ân or in the Sunnah because this is Ishrak (Polytheism) with Allâh and Taateel (suspension) to His Names and Descriptions, the matter that leads to distort Divine Scriptures, or may lead to its denial and assimilation of Allâh with His creatures.

Fourth Rule: the meanings of Allâh’s Names and Descriptions are well known but no body knows their manner of action except Allâh. Allâh I said, “وَلا يُحِيطُونَ بِهِ عِلْمًا” - meaning – {But they shall not compass it with their knowledge}.

Fifth Rule: similarity of names does not mean at all the similarity of the named. This is because Allâh has named Himself with Names, which could be applied to some of His creatures, and so as to descriptions like hearing and seeing, but not the hearer is like the Hearer and not the seer is like the Perceiver.

https://islamhouse.com/ar/books/307998/

The main reason of Shirk is the extravagance in pious people

The main reason of Shirk is the extravagance in pious people

From this point we realize that Shirk happened among children of Adam because of the extravagance in pious people.

Extravagance means excessiveness in glorification in word and belief. This is why Allâh I said, “يَاأَهْلَ الْكِتَابِ لا تَغْلُوا فِي دِينِكُمْ وَلا تَقُولُوا عَلَى اللَّهِ إِلا الْحَقَّ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ” - meaning – “O People of the Book! commit no excesses in your religion: nor say of Allâh aught but the truth. Isa (Jesus) the son of Mary was (no more than) A Messenger of Allâh, and His Word, which He bestowed on Mary, and a Spirit proceeding from Him”.

Furthermore, ‘Aishah said, ‘when the last moment of the life of Allâh's Messenger came, he started putting his 'Khamisa' on his face. And when he felt hot and short of breath he took it off his face and said, “لعنة الله على اليهود والنصارى” - meaning – “May Allâh curse the Jews and Christians for they built the places of worship at the graves of their Prophets.” The Prophet was warning (Muslims) of what those had done. Otherwise, he would have protruded his grave, but he feared it might be taken as places of worship’. Reported by Al-Bukhari and Muslim.

In fact, extravagance appeared mostly in poetry and prose until they allowed to call the Prophet for help and so they did for the rest of the pious people. Moreover, they claimed that he – Allâh’s Messenger – knows about Al-Ghaib (unseen world), and some of them said that he did not die before he had known all what had been and what will be, contradicting by this saying the Qur’ân: “وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لا يَعْلَمُهَا إِلا هُوَ” - meaning – {With Him are the keys of the Unseen, the treasures that none knows but He}, and what Allâh I said, “إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الأرْحَامِ وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدًا وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ” - meaning – “Verily the knowledge of the Hour (Dooms Day) is with Allâh (alone). It is He Who sends down rain and He Who knows what is in the wombs. Nor does anyone know what it is that he will earn on the morrow; nor does anyone know in what land he is to die. Verily with Allâh is full knowledge and He is acquainted (with all things)”.

In fact, Allâh informed us that He ordered His Messenger to say, “وَلَوْ كُنتُ أَعْلَمُ الْغَيْبَ لاسْتَكْثَرْتُ مِنْ الْخَيْرِ وَمَا مَسَّنِي السُّوءُ” - meaning – “If I had knowledge of the unseen, I should have multiplied all good, and no evil should have touched me”, and say: “قُلْ لا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالأرْضِ الْغَيْبَ إِلا اللَّهُ” - meaning – “Say (O Muhammad r), None in the heavens or on earth, except Allâh, knows what is hidden: nor can they perceive when they shall be raised up (for Judgment).”

What is worshipping?

The linguistic meaning of worship is subservience and submission. And in Shri’a (Islâmic Legislation), it is as Shiekh Al-Islâm Ibn Taimiah said, “it is the obedience of Allâh, in doing what He has ordered through His Messengers. And he said also: “worship is a collective name for all what Allâh likes and pleases at among actions, sayings and deeds apparently and concealed”. Therefore, Muslim has to admit Oneness to His Lord in all kinds of worships, and do it sincerely the way the Prophet has ruled by word and deed.

Worship comprehends the following kinds.

Be informed that worship comprehends Salat (Prayer), Tawaf (circumambulating), Hajj (Pilgrimage), Syiamm (Fasting), Nathr (Vow), Ietikaf (seclusion), Thabh (slaughtering), Sujud (prostration), Ruku (kneeling), Khawf (fear), Rahbah (awe), Raghbah (desire), Khashiah (fear causing avoidance), Tawakkul (depending), Istighathah (call upon for help), and Rajaa (hope) and many other kinds of worship which were decreed by Allâh in His Noble Book, or by His Messenger in the Sound Sunnah in word and deed. Therefore, if any of these is offered to someone besides Allâh, then this is considered Shirk (Polytheism), for Allâh says, “وَمَنْ يَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ لا بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِنْدَ رَبِّهِ إِنَّهُ لا يُفْلِحُ الْكَافِرُونَ” - meaning – {If anyone invokes, besides Allâh, any other god, he has no authority therefor; and his reckoning will be only with his Lord! And verily the Unbelievers will fail to win through!}, and He says, “وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلا تَدْعُوا مَعَ اللَّهِ أَحَدًا” - meaning – “And the places of worship are for Allâh (alone): so call not upon anyone along with Allâh;”. And “Anyone” here includes all creatures no matter if they were Messengers, Angels, or good men.

The first time Shirk (Polytheism) occurred:

If what preceded is known, then be informed that the first time Shirk has occurred was in Noah’s people, but when Allâh sent Noah to them invoke them to worship Allâh alone and leave all those worshipped statues, they resisted and insisted and opposed Noah by accusing him of lying and disbelief. Moreover, they said, as in the Qur’ân: “وَقَالُوا لا تَذَرُنَّ آلِهَتَكُمْ وَلا تَذَرُنَّ وَدًّا وَلا سُوَاعًا وَلا يَغُوثَ وَيَعُوقَ وَنَسْرًا” - meaning – “And they have said (to each other),`Abandon not your gods: abandon neither Wadd nor Suwa, neither Yaguth nor ya'uq, nor Nasr”.

Narrated in the Sahih (Al-Bukhari) that Ibn Abbass said, “All the idols which were worshipped by the people of Noah formerly belonged to some pious men of the people of Noah, and when they died Satan inspired their people to (prepare) and place idols at the places where they used to sit, and to call those idols by their names. The people did so, but the idols were not worshipped till those people (who initiated them) had died and the origin of the idols had become obscure, whereupon people began worshipping them.”

Ibn Al-Qayyim said, “More than one among the Salaf (Good Ancestors) said, ‘when they died, they went to their graves and placed idols for them, and when time passed, they worshipped them’.”

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