IMPORTANT: What is IMAAN?

[شمله ور خراساني]

The Book of Eemaan

By Abu Ubaid al-Qaasim bin Sallaam al-Baghdaadee

Tahqeeq Muhammad Naasir ad-Deen al-Albaanee

http://troid.org/

Translation by Abu Rumaysah

Biography of the Author.
He is Abu Ubaid al-Qaasim bin Sallaam al-Baghdaadee, the Imaam, the Mujtahid, the Ocean of knowledge, the Linguist and the Legal Jurist.
He was born in Harraa in about the year 158 and his father was a Roman slave to some of the people of Harraa.
He heard (learnt) from a group of the trustworthy Imaams, like Sufyaan bin Uyaynah, Ismaa’eel bin Ulayyah, Yazeed bin Haaroon, Yahya bin Sa’eed al-Qattaan, Abd ar-Rahmaan bin Mahdee, Hammaad bin Salma and others.
Imaam ad-Daarimee, Abu Bakr bin Abee ad-Dunya, Alee bin Abd al-Azeez al-Baghawee, Muhammad bin Yahya al-Marwazee and others narrate from him.
Imaam Ishaaq bin Raahawayyah said: Allaah loves the truth, Abu Ubaid is more knowledgeable and has deeper understanding then me.
He also said: we are dependant upon Abu Ubaid, and Abu Ubaid is not dependant upon us.
Imaam Ahmad bin Hanbal said: Abu Ubaid is a teacher (Ustaadh) and every day he increases in good.
And Yahya bin Ma’een was asked about him to which he replied that people should ask Abu Ubaid about him!
Abu Daawood said: trustworthy, reliable.
Al-Haafidh adh-Dhahabee said: whosoever looks into the books of Abu Ubaid will know his high rank in memorisation and knowledge, he was a haafidh of hadeeth and it’s defects. Knowledgeable of fiqh and the difference of opinions, a pillar in the Language, an Imaam in recitation and he had books concerning them. I have come across his books, ‘Kitaab al-Amwaal’ and ‘Kitaab an-Naasikh wal Mansookh’.
Al-Khateeb al-Baghdaadee said: he was possessing nobility, religion, excellent manners, a good madhab and excellent books sought after in every land. And the narrators from him are famous and trustworthy. Deserving of mention and excellence, and his book concerning ‘al-Amwaal’ is one of the best books written on fiqh.
I say: despite these virtues and excellent qualities the Six Imaams (of the famous six books on hadeeth) did not report any of his hadeeth, and this is from the many evidences that they reported from only some of the trustworthy narrators of hadeeth. So there is nothing strange, after knowing this that Imaam Bukhaaree did not narrate from some of the trustworthy narrators from the Ahlul Bait may Allaah be pleased with them.
From the words of Abu Ubaid, may Allaah have mercy upon him, are: the follower of the Sunnah is like one holding onto hot stones, and in this day he is more excellent in my eyes then the one who raises the sword in the Way of Allaah.
I say: this was in his time, so what would be said about our times?
He, may Allaah have mercy upon him, stayed in Baghdaad for a time, then he became the Qaadee in Turtoos, then after that he moved to Mecca and he lived there until he died in the year 224.


Chapter 1: the Characteristics of faith concerning it’s completion and it’s levels

Indeed have you asked me about faith, and the difference of the nation concerning it’s completion and it’s increasing and decreasing, and you mentioned that you would like to know the position of Ahlus Sunnah with regards to this, and the proof of those who differ from them on this. So indeed, may Allaah have mercy upon you, know that this subject was discussed by the Salaf at the beginning of this ummah and by those that followed them (taabi`een) and those who followed them till this day of ours. I have written to you a short explanation of what I know concerning this.
Know, may Allaah have mercy upon you, that the People of Knowledge and Concern for the religion have split into two groups over this issue.
One of them says: Faith is sincerity in the heart to Allaah, and testimony of the tongue, and action of the limbs.
The other says: Rather faith is in the heart and upon the tongue, and as for actions then they are from taqwaa (God-consciousness) and birr (piety) and are not included in faith.
And we looked into the difference of opinion of these two groups, and we found that the Book and the Sunnah affirmed the truth of the group that made Faith intention, saying and action together, and negated the opinion of the other group.
And the basis of this, which is our proof, is following what the Qur`aan has spoken of, for indeed Allaah has said in the unequivocal verse of His Book,

"So if you differ amongst yourselves on anything then refer it back to Allaah and the Messenger if you believe in Allaah and the Last Day, that is better and more suitable for final determination." (4:59)

We referred the matter to that which Allaah sent His Messenger (SAW) with and revealed in His Book. So we found that He made the commencement of faith to be the testimony that none has the right to be worshipped except for Allaah and that Muhammad is His Messenger (SAW). And the Prophet (SAW) remained in Mecca after his Prophethood for ten years or ten odd years calling to this testification only, and at that time nothing else was prescribed to be part of faith, so the one who responded to this call was a believer and it was not necessary to call him anything else but a believer, and zakaah or fasting or the other regulations of the religion were not obligatory upon him. The scholars have explained this by saying that this leniency at that time was a Mercy and Kindness from Allaah to His Servants, because they had just come out of the Jaahiliyyah and it’s harshness and had He charged them with all of the obligations then their hearts would have become averse to the revelation and their bodies would have felt burdened. So He made the faith that was obligatory upon them at that time affirmation with the tongues only, and this is what made them to be believers during the whole of the Meccan period and ten odd months in Madeenah after the Hijrah.
Then, when the people had returned to Islaam and their desire for it became good and proper, Allaah increased for them in their faith that they change the prayer direction to the Ka’bah after they had been praying to Bail al-Maqdis, saying,

"Verily We have seen the turning of your face towards the heaven. Surely, We shall give you a Qiblah that you are pleased with, so turn your face in the direction of the Holy Mosque. And wheresoever you people are, turn your faces (in prayer) in that direction." [2:144].

Then He addressed them, when they were in Madeenah, by the appellation of faith that had previously been given them whenever He ordered them with something or forbade them from something. So He said, while commanding,

"O you who believe! Bow and prostrate" [22:77],
"O you who believe! When you intend to offer prayer, wash your faces, and your arms upto the elbows." [5:6].

He said, while prohibiting,

"O you who believe! Do not devour usury doubled and multiplied." [3:130].
"O you who believe! Kill not game while you are in a state of ihraam" [5:95].

So in every address that was directed to them after the hijrah containing a command or prohibition, He named them with this name (believers) due to their affirming the shahaadah alone - since at that time nothing else had been made obligatory for them. But afterwards, when the religious laws were revealed, these were made obligatory upon them in exactly the same way as the first obligation (of testifying to the shahaadah) was, this because they were all from Allaah (sent) by His Command and Obligation. So if they had refused to turn to the direction of the Ka`bah in their prayer and stuck to that faith [they had in the beginning of Islaam] whose appellation they were ascribed to, and they had stuck to the qiblah that they used to pray towards, then this would not have helped them at all, and they would have violated their affirmation of the shahaadah. This because the first obedience was not more deserving of the appellation of ‘faith’ then the second, so therefore when they responded to Allaah and His Messenger and accepted the (obligation of) prayer just as they had responded by affirming (the shahaadah) then all of this would now be included in the appellation ‘faith’ - due to the prayer being added to the affirmation.
And the proof that the prayer is a part of faith is the saying of Allaah, Azza wa Jall,

"And Allaah would never make your faith to be lost. Truly Allaah is full of Kindness, the Most Merciful towards mankind" [2:143].

This verse was revealed concerning some of the Companions of the Messenger of Allaah (SAW) who turned towards the Qiblah while they were praying in the direction of Bait al-Maqdis, so the Messenger of Allaah (SAW) was asked about this and then this verse was revealed. {1} So what proof is needed after this to show that prayer is part of faith?
So they remained like this for a period of time and when they started going to prayer eagerly and their hearts found it easy, Allaah revealed the obligation of zakaah in their faith in addition to what had preceded, saying,

"Establish the prayer, and give the zakaah" [2:83, 110].
"Take sadaqah from their wealth in order to purify them and sanctify them with it." [9:103]. {2}

So if they affirmed the shahaadah with their tongues and established the prayers but they refused to give the zakaah then this would have effaced all that came before this obligation and would have violated their affirmation (of the shahaadah) that had preceded just as their aversion to the prayer would have violated their affirmation that preceded. And the testifier to the truth of this was the Jihaad that Abu Bakr fought alongwith the Muhaajiroon and the Ansaar against those Arabs that refused to pay the zakaah, just as the Messenger of Allaah (SAW) made Jihaad against the People of Shirk. There is no difference between these two Jihaads with regards to shedding blood, taking children as captives, and taking the spoils of war. And all the Arabs did was to refuse to give zakaah, not reject its institution.
Then all of the laws of Islaam became like this, each time a law was revealed it became joined to the laws that had preceded, and all of them were included under the appellation of ‘faith’, and those who followed them were named believers.
This is the place in which those who held that faith was merely saying erred that when they heard Allaah calling them believers they attributed complete faith to them. And likewise they erred in their explanation of the hadeeth of the Prophet (SAW) when he was asked as to what faith was to which he replied, "that you believe in Allaah …." {3} And their explanation of the hadeeth in which he (SAW) was asked by the one who had a believing slave-girl about freeing her so he ordered that she be free and he called her a believer. {4} These are to be taken to mean, as I have explained to you, their entering faith and their acceptance and belief in what had been revealed from it at that time. And indeed it was revealed in stages, just as the Qur`aan was revealed in stages.
And the witness and evidence for what we say is the Book of Allaah and the Sunnah of the Messenger of Allaah (SAW). So from the Book of Allaah is His Saying,

"And whenever there comes down a chapter (of the Qur’aan) some of them (the hypocrites) say: ‘Which of you has had his faith increased by it?’ As for those that believe, it has increased their faith, and they rejoice." [9:124]
"The believers are those who, when Allaah is mentioned, feel a fear in their hearts and when His verses are recited unto them, they increase their faith, and they put their trust in their Lord." [8:2]

And other places in the Qur`aan similar to this.
Do you not see that Allaah, the Blessed and Exalted, did not reveal faith as one entity, just as he did not reveal the Qur`aan as one entity? So this is the proof from the Book - that if faith were complete with the affirmation of the shahaadah, then there would be no meaning to ‘increasing faith’ and no need to mention this.
As for the proof from the Sunnah and narrations then they are mutawaatir giving this meaning of increase in the tenants of faith. So in the following hadeeth four (articles of faith) are mentioned, in the next five, in the third nine, and in the fourth even more.
1. As for the hadeeth in which four are mentioned is the hadeeth of ibn Abbaas from the Prophet (SAW) that an envoy from Abd al-Qais came to him and said, "O Messenger of Allaah indeed we are tribe from Rabee’ah and between us and you are the unbelievers of Madr who prevent us from coming to you, so we are unable to come to you except in the Sanctified Month, so command us with something that we may perform and call those that we have left behind to." So he said, "I command you with 4, and I forbid you from 4. Faith - then he explained this for them - to testify that none has the right to be worshipped except for Allaah, and that Muhammad is the Messenger of Allaah, to establish the prayer, to give the zakaah, and that you give a fifth of the war-booty. I forbid you from 4:…" {4a}
2. As for the hadeeth in which five are mentioned then it is the hadeeth of ibn Umar that he heard the Messenger of Allaah (SAW) saying, "Islaam is built upon 5 (pillars): the testimony that none had the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allaah, establishing the prayer, giving the zakaah, fasting in Ramadaan, and making pilgrimage to the House." {5}
3. As for the hadeeth in which nine are mentioned then it is the hadeeth of Abu Hurayrah from the Prophet (SAW) that he said, "indeed Islaam has landmarks and lights as does a road. From them are: that you believe in Allaah and do not commit shirk with him, establish the prayer, give the zakaah, fast in Ramadaan, make pilgrimage to the House, enjoin the good, forbid the evil, that you give the salaam to your family when you enter amongst them, and that you give salaam to the people as you pass by them. So the one who leaves any of this [then he has left a portion of Islaam, and the one who leaves all of them] has thrown Islaam behind his back." {6}
4. So the ignorant people thought that all these ahaadeeth were self contradicting due to the variation of numbers in them, but they are, and all praise is due to Allaah, by His Mercy far from contradiction. For their difference lies in the fact that the obligations of Faith were revealed in stages. So each time Allaah revealed a new obligation of faith, it increased the number (of tenants of faith) until they reached seventy tenants as occurs in the hadeeth that is established from him (SAW) that he said, "faith is seventy and odd branches, it’s most excellent is the testimony that none has the right to be worshipped except for Allah, and it’s lowest is removing the harmful thing from the road." {7}
So even if the number mentioned is greater they still do not contradict those ahaadeeth that came before it for those refer to the foundations of faith whereas these refer to the branches of faith.
So we believe, and Allaah knows best, that this is the last statement with which the Messenger of Allaah (SAW) depicted Faith because the number finished at this, and with it the characteristics of faith were completed as is testified to by the saying of Allaah,

"This day have I completed your religion for you, and perfected my favour upon you" (5:3).

5. Taariq bin Shihaab reported that, "the Jews said to Umar bin al-Khattaab, may Allaah have mercy upon him, ‘indeed you recite a verse which had it been revealed amongst us we would have taken that day as an Eed,’ and this verse was mentioned. So Umar said, ‘indeed I know when it was revealed and on what day it was revealed. [It was revealed] on the Day of Arafah and the Messenger (SAW) was standing on Arafah’". Sufyaan said, "I do not know whether he said ‘on the Day of Jumu`ah’ or not" {8}
6. From ibn Abee Ammaar who said, "ibn Abbaas recited this verse while there was a Jew in his presence. So the Jew said, ‘if this verse had been revealed amongst us we would have taken that day as an Eed.’ Ibn Abbaas replied, ‘it was revealed on the day of Eed, the day of Jumu`ah, the day of Arafah.’" {9}
7. From Sha`bee who said, "it was revealed upon him (SAW) while he was standing on Arafah when shirk had vanished, and the sign posts of the Jaahiliyyah had been destroyed, and not a statute remained hanging in the house" {10}
8. So Allaah, Exalted is He, mentioned the completion of the religion in this verse, and it was revealed eighty one days before the death of the Prophet (SAW) as is reported from ibn Juraij.
So if faith was complete by mere affirmation while the Messenger (SAW) was in Mecca as stated by these people then there would be no meaning to completion (of the religion), for how can something be completed that is already complete and come in its final form?!
Abu Ubaid (the author) said: so if someone were to ask you, 'so what are these seventy branches branches?' It would be said to him: these have not been named for us collectively so that we may mention them, but knowledge does allow us to say that they are from the actions of obedience to Allaah and taqwa But even though they may not have been mentioned in any specific hadeeth, if you were to scrutinise the various narrations you would find them dispersed throughout them, did you not hear his saying concerning removing the harmful thing and that it was a branch of faith? And likewise his saying in another hadeeth, "modesty is a branch of faith" {11), and in a third, "shame is branch of faith" {12}, and in a fourth, "ascetism is from faith" {13}, and in a fifth, "fulfilling contracts/promises is from faith" {14} So all of these are from the branches of faith, and from them is the hadeeth of Ammaar, "three (characteristics) are from faith: giving in charity freely, being just even at the expense of yourself, and spreading the salaam amongst the people" {15}
Then there are the well-known ahaadeeth mentioning the completeness of faith wherein he (SAW) asked, "which creation is the greatest with respect to faith?" It was said: the Angels. Then it was said: us O Messenger of Allaah. So he said, "rather a nation that will come after you" {16}and he mentioned their characteristics. And from these is his saying, "indeed the believer with the most complete faith is the best of them in character." {17} And likewise his saying, "a man will not have complete faith until he leaves lying in jest, and arguing even if he be in the truth." {18} And a similar hadeeth is reported from Umar bin al-Khattaab and ibn Umar. And more clear than this is the hadeeth of the Prophet (SAW) pertaining to the intercession wherein he said, "so the one whose heart contains a barley grains weight, and a wheat grains weight, and an atoms weight of faith will be removed from Hell." {19} And from them is the hadeeth when he was asked about whispering, to which he replied, "that is the pure and unadulterated faith." {20} And likewise the hadeeth of Alee (AS), "indeed faith starts as a white spot in the heart, so each time faith increases, the white spot increases in magnitude." {21}
There are a great number of narrations concerning this whose mention will lengthen the discussion that serve to clarify to you the correlation of faith in the heart with actions, and all of them, or most of them, stress that righteous actions are from faith. {22} So how is it possible to oppose these by way of falsification or rejection?!
And from those things that testify to the truth of it's correlation with actions is the saying of Allaah,

"The believers are only those whose hearts tremble when Allaah is mentioned, and when His verses are recited they increase them in faith, and upon their Lord they put their trust" (6:2) to his saying, "they are in truth the believers." (6:3) {23}

So Allaah did not give faith a reality except with action upon these conditions (mentioned in the verse). And the one who thinks that merely a saying makes one a true and complete believer even if there is no action (accompanying the saying) is one who is opposing the Book of Allaah and the Sunnah.
And from those things that clarify the differing levels of faith in the heart is His saying,

"O you who believe! When the believing women come to you as fugitives, test them. Allaah Knows best their faith, then if you ascertain that they are true believers." (60:10)

Do you not see that here there is a level less than the complete level [in that Allaah has addressed the believers to test other believers] And likewise His saying,

"O you who believe! Believe in Allaah and His Messenger." (4:136)

So if this was not a command to increase in ones faith then there would be no meaning in ordering the believers to believe in Allaah and His Messenger. Then He also says,

"Alif Laam Meem. Do people think that they will be left alone because they say: 'we believe' and will not be tested? And We tested those who were before them. And Allaah will certainly make it known (the truth of) those who are true, and will certainly make it known (the falsehood of) those who are liars." (29:1-3)
"Of mankind there are some who say: 'we believe in Allaah' but if they are made to suffer for the sake of Allaah they consider the trial of mankind as Allaah's Punishment." (29:10)
"And that Allaah may test (or purify) the believers (from sins) and destroy the disbelievers." (3:141)

So do you not see Allaah trying the believers to attest their saying with action and not being Pleased with their merely affirming (the shahaadah) without accompanying it with action? So what is there to be followed after the Book of Allaah, the Sunnah of His Messenger (SAW), and the guidance of the Salaf after him - those who are our role-models and Imaams?!
So what have the scholars stated about this matter which we have declared to be the Sunnah? It is none other than that we have stated in this book of ours - that faith consists of intention, saying and action together, and that it has levels some above others, and that it's first and highest level is the testification with the tongue as the Messenger of Allaah (SAW) said in the hadeeth in which he made faith to have seventy and odd branches. So if someone were to articulate this shahaadah and accept that which has come from Allaah, the appellation of faith becomes incumbent upon him due to his entering it, and as he increases in obedience and taqwa to Allaah - his faith increases.
Footnotes:
{1} Narrated by Bukhaaree from the hadeeth of Baraa`a. And by at-Tirmidhee from the hadeeth of ibn Abbaas and he authenticated it.
{2} I say: there are a number of Meccan verses which mention zakaah, sometimes enjoining it, sometimes praising the one who gives it, and sometimes condemning the one who leaves it. So in Surah Muzzammil, "establish the prayer and give the zakaah" [73:20], and in Surahs Naml and Luqmaan, "Those who establish the prayers and give zakaah and believe with certainty in the Hereafter." [27:3, 31:4]. And in surah Fussilaat, "And woe to the polytheists, those who do not give the zakaah, and they are disbelievers in the Hereafter," [41:6-7].
It is obvious that the meaning of zakaah in these verses is obligatory sadaqah without a set limit, and in Madeenah the limits were set. Allaah knows best.
{3} Indicating the hadeeth of Jibraa’eel reported in the Two Saheehs from the hadeeth of Abu Hurayrah, and reported by Muslim from the hadeeth of ibn Umar. See hadeeth no.119 in ‘Kitaab al-Eemaan’ of ibn Abee Shaybah.
{4}Indicating the hadeeth of Mu`aawiyah bin al-Hakm al-Silmee in which the Prophet (SAW) asked her, "where is Allaah", reported by Muslim. See ibn Abee Shaybah no.84
{4a} Reported by Muslim.
{5} I say: it’s isnaad is saheeh according to the conditions of Bukhaaree and Muslim and they reported it.
{6} A group report it, amongst them Haakim (1/21) who authenticated it to the condition of Bukhaaree and adh-Dhahabee agreed. And it is as they said, as I have researched in ‘Silsilah al-Ahaadeeth as-Saheehah."
{7} It’s isnaad is saheeh according to the conditions of Muslim and he reported it from Jareer from Suhail. And ibn Ijlaan followed him reporting from ibn Deenaar. See ibn Abee Shaybah (no. 66)
{8} It’s chain of narration is authentic according to the criteria of Bukhaaree and Muslim and they reported it. In the report of Muslim via the route of Abu Umais from Qais their occurs "it was revealed upon the Messenger of Allaah (SAW) on Arafah on the day of Jumu`ah."
{9} I.e. these three occasions fell on the same day [Trans.]
{10} It’s chain of narration is mursal saheeh.
{11} Agreed upon from the hadeeth of Abu Hurayrah. Consult ibn Abee Shaybah (no.66)
{12} Reported by al-Bazzaar and ibn Battah in 'al-Ibaanah' from Abu Sa'eed from the Messenger (SAW) with a sanad containing someone who condition is unknown.
{13} Reported by Abu Dawood, ibn Maajah, and others from Abu Umaamah al-Haarithee from the Messenger (SAW). Al-Haakim declared it saheeh and adh-Dhahabee agreed.
{14} Hasan hadeeth and al-Haakim declared it saheeh, and I have investigated it in 'Silsilah Ahaadeeth as-Saheehah'
{15} Reported as a hadeeth of the Messenger (SAW) and as a report from a Companion. And the strongest opinion is that it is a report from a Companion alongwith the fact that it's chain of narration contains someone who became confused. Consult the discussion and investigation concerning this in my footnotes to 'al-Kalim at-Tayyib' of ibn Taymiyyah (no.195), and hadeeth (no. 125) of 'Eemaan' of ibn Abee Shaybah. [It is in 'Saheeh Kalim at-Tayyib' under the chapter on 'salaam' as a narration of Ammaar bin Yaasir - Trans.]
{16} Reported by Hasan bin Urfah in his 'Juz' (2/90) from Umru bin Shu`ayb from his father from his grandfather from the Messenger, and it's chain of narration is da`eef. And al-Haakim reported it from the hadeeth of Umar and declared it saheeh and adh-Dhahabee refuted him. And all of this is explained in 'Silsilah Ahaadeeth as-Da`eefah'
{17} A saheeh hadeeth, and a group of scholars have authenticated it, and it is reported by ibn Abee Shaybah from the hadeeth of Abu Hurayrah, Aa'ishah, and Hasan al-Basri, so consult our footnotes to it (no.'s 17, 20, 160)
{18} Reported by Ahmad (2/352-353, 364) from the hadeeth of Makhool from Abu Hurayrah from the Messenger (SAW). And Makhool did not hear from Abu Hurayrah (RA).
{19} Agreed upon from the hadeeth of Anas (RA) and it is reported by ibn Abee Shaybah (no. 35)
{20} Reported by Muslim and others from the hadeeth of Abu Hurayrah, and it is investigated in 'Silsilah Ahaadeeth as-Saheehah'
{21} And it is a report of Alee (RA) narrated by ibn Abee Shaybah (no.8) and it's chain of narration is munqati' as I have explained there.
{22} I say: you will see a good number of them in the book of ibn Abee Shaybah.
{23} The complete verse is "those who establish the prayer, and spend of that which We have provided them. They are in truth the beleivers."

[شمله ور خراساني]

Ahadeeth Pertaining to Eemaan, Tawheed, Deen and Qadr : Part A | Part B | Part C | Part D | Part E | Part F | Part G | Part H

Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani [PDF]

[شمله ور خراساني]

Muslims Belief - by Shaykh Muhammad Saleh Al Uthaymeen - Preface of Shaykh Abd al Aziz Ibn Baz [Book] Abdul Aziz ibn Baaz says "..this book covers the creed of the Sunnites and the mainstream majority of the Muslims in the area of the oneness of Allah, His attributes, the belief in the angels, the books and the messengers, the Day of Judgment, and in the belief in fate and the divine decree. He succeeded in collecting what the seeker of knowledge and every Muslim needs for his belief in Allah, His angels, His scriptures, His messengers, the Day of Judgment, and fate. He included in his treatise useful information related to the Muslim's beliefs that are not readily available in many of the books written on these topics.."

[شمله ور خراساني]

Shajarat-ul-Iman (Tree of Iman)

by Umm Abdullah
from a lecture by Dawud Adib [link]

If someone gives you a plant to take care of. How do you think you will do it? Wouldn't you try your best not to let that plant die? And of course, to do that you are going to make sure that all the things that plant need, you provide it and keep it away from all the harmful things. At the same time you will try to find out about the basic elements that plant is consisted of and the basic things those elements need to grow properly. Believe me or not but all of us have one, very delicate and at the same time very strong tree to take care of given to us by our Lord. Allah (SWT) has given us this tree that is planted in our hearts, called "shajarat-ul-Iman" (Tree of Iman).



Allah (swt) describes that tree in Quran: "Have you not seen how Allah coined a similitude (of parable) a good word like a good tree, the root of that tree is firmly established in the ground and the branches reach the heavens." At another place in Quran Allah (swt) said: "(this particular tree by the permission of its Lord), gives fruits (all kinds of fruits) anytime Allah (swt) wants it to give fruits. Allah (swt) also said: "Allah coin similitude for the human beings (for you and I), so that perhaps we may reflect (we may think)."



Science say there are trees in other plants than earth. Allah (swt) created seven heavens and earth other than this planet. Some people say that there are trees and some say there are not. There is proof in Quran and Sunnah that there are trees in Jannah (heaven). One of them is called "Toobaa", the tree for the "ghurab'a" (strangers). The shade of that tree is a month's journey and this is where the believers will take their clothes. The Most Important Tree in this World: is the Tree of Iman (shajarat-ul-Iman). The tree that Allah (swt) has planted in our hearts. The tree that we all should be worrying about day and night. We all must know what that tree of Iman is made of so that we can take good care of it.



What Does the Tree of Iman Have?
Almost all the trees that Allah (swt) has created/originated, almost all of them have three very basic things:
1. Root (O'rooq) - The roots of the most important tree on this earth are:
a) Knowledge (I'lm)
b) Certainty (Yaqeen)
The tree of Iman is the basic belief of Islam. "La ilaha illal lah" "There is nonoe worthy of worship except Allah (swt)" So the root for us of the Tree of Iman, is the KNOWLEDGE of the meaning of "la ilaha illallah". It covers every single aspect of our life. When we know that there is none other then Allah (swt), we totally surrender to Him alone and we take everything that He gave us through the Quran and the Sunnah of Rasul of Allah (saw). The other half of the root of this tree is the certainty, meaning the certainty of everything what "la ilaha illallah" brings. When implementing Islam in our lives, or when accepting a matter which we were not aware of before, we should do it with firm belief and certainty, as long as it is from the Quran and the authentic Sunnah of Rasul and his companions.



2) Trunk: (Saaq) - The tree of Iman, like the other trees, also has a trunk, which is Purity of Intention: (al-Ikhlas). We must have the purity of intention for our tree to be firm and unshakable and immovable. Abdullah Ibn Sahl at-tuzkuri (ra) (scholar from the taba'een) was asked: "What is al-Iman?", he said: "Iman is statement, is action, is Niyyah (intention) and is Sunnah. If it is a statement without actions then it is Kufr (disbelief), if it is a statement and action with out intention then it is Nifaq (hypocrisy), if it is a statement, action and intention without the Sunnah, then it is Bid'ah (innovation)." To keep a healthy trunk of our tree, we must have a pure intention of our actions. Our every righteous deed is divided into two parts. The first half of a righteous deed is the purity of intention. The Niyyah must be pure for the pleasure of Allah ONLY!



3) Branches & Fruits: This tree should also have branches and fruits. And these are:
a) Righteous deeds
b) Honorable/Noble Character
At several places in Qur'an, Allah (SWT) has distinguished the people of Jannah from the people of Hell as Indeed those who believed and did righteous deeds. Those who believed and did righteous deeds have also been given the glad tidings of Jannah at several places in Qur'an: Every righteous deed consists of two parts. The first part is the purity of intention (for the sake of Allah only!). Second half of the righteous deed is that the action has to be in conformed to Shari'ah (Qur'an and Sunnah of Rasool (SAW) and the Companions (RA)). If the action is not conformed to Shari'ah, it is not considered a righteous deed! When a tree has firm roots and healthy trunk and branches, it automatically produces good fruits. Similarly, when we establish firm roots of Iman in our heart and keep a healthy trunk and branches of the tree the fruits will prosper. If we have the knowledge of our Deen and certainty of whatever knowledge we have, and we do righteous deeds with pure intentions, we will automatically develop an honorable and noble character.



Things that will Make Our Tree Die:
1) Kufr: If we allow Kufr to come into our tree, it will destroy the tree.
2) Shirk: If we allow shirk to come into our tree, it will also destroy the tree.
3) Bid`ah: If we allow Bid`ah (innovations) of all types to come into our tree, it will destroy our tree. Our tree will become yellow, our tree will become dry and our tree will eventually die! We nowadays are involved in so many "religious practices" thinking that they are pleasing Allah (swt), though in reality they are getting themselves involved either in Bid`ah or sometimes even to the extant of shirks. Muslims, intentionally or unintentionally, either add or remove stuff from how a certain act was originally practiced by our pious predecessors and hence making it a Bid`ah. And since the act was not practiced according to the "Shari'ah", it will not be considered a righteous deed. To avoid from getting ourselves involved in these dangerous things, it is extremely important to have the "knowledge" of the Deen and to refer back to our pious predecessors in every single thing we do or say.



What is AL-Iman?
Al-Iman is:
1) Belief: Iman is a belief in our hearts. It is to have a firm belief of "la illah illallah" in our hearts and all of the things that it brings. Every thing that we find from Qur'an and Sunnah, we must have a sincere and firm belief on that without having any doubts.
2) Statement: Iman is a statement by our tongue. We must state "la illaha illallah" by our tongues. Meaning what ever believes we have, we cannot just keep them in our hearts, but we must say them out.



3) Actions: Iman is to carry out our beliefs and our statements by our bodily limbs. After believing in "la illaha illallah" and stating it, we must imply it in our actions. And the way we imply "la illaha illallah" in our actions is by modifying our every action and deed according to the Qur'an and Sunnah of Rasool SAW and our pious predecessors. A general example of the above could be wearing Hijab. If one has a firm belief in Allah (swt) and whatever He revealed, will definitely believe that wearing Hijab is a command of Allah and it is mandatory. Then only believing is not enough, we must have to admit by stating by our tongues the fact that Hijab is necessary and inform other people about it in a nice pleasing way (not in a displeasing or complaining manner). But still our Iman is not completed until we start wearing it ourselves. To think that Iman is in our hearts only is one of the tricks of Iblis (Satan). We shouldn't be fooled by the Shaytaan (Satan) of the Ins wal Jin (Humans and Jinns) by thinking that Iman is in our chests only and as long as we have a firm belief, our Iman is completed Rather we HAVE to show our believes by our statements and by our actions.



Highest and Lowest of Iman: Rasool of Allah (saw) said: "Iman has 70 branches. And the highest of al-Iman is the statement "la illaha illallah" (It is the most sublime, the most magnificent and the most superior of all Iman). The lowest of the Iman is to remove some harmful thing from the street. And modesty is a part of al-Iman."
Iman Wears Out: We all go through high and low levels of Iman. As Rasool of Allah told us: "al-Iman wears out in each and everyone of you and me like a "thaub" (garment) wears out (like our clothes wears out...and they become shabby eventually. Iman wears out like that "thaub"). So Rasool of Allah (peace and blessings of Allah be upon him) advised us (since our Iman wears out) "So all of you Muslims, should ask Allah (swt) to RENEW the Iman in our hearts."

[شمله ور خراساني]

The Pillars of Eemaan - Part 01 | 02 - by: Shaykh 'Abdul 'Azeez ar-Rayyis - from www.masjiduthaymeen.org [PDF]

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Love Fear and Hope

The Three Essential Ingredients for Eeman

From ad-Dawah illaah Magazine

One of the most beautiful things about the concept of worship in Islaam is the truly unique way in which it incorporates the feeling of love, fear and hope within the hearts of the worshippers of Allah. Understanding how to combine these three qualities into the worship (ibaadah) of Allah is one of the most essential things that every Muslim must grasp, not least because every sect which has drifted from the Straight Path has strayed in the aspect of worship. The deviation of the other religions in this regard is clear for all to see: “God is love! Jesus is love!” say the Christians, denying the fact that Allah should be feared too. As for the Jews, their hearts were filled only with hope; hope that the Fire will never touch them, since they were the “Promised People”.
In Islaam however, no worship is complete without the presence of all three qualities: love of Allah, hope in His Mercy and fear of His Punishment. Contemplate the opening Soorah of the Qur'aan - Soorah al-Faatihah - and you will see this for yourself.
Aayah 1: “All praise [and thanks] is for Allah, Rabb of all the worlds.”
In this opening aayah (verse) of the Qur'aan, we have LOVE of Allah and every time we recite this aayah we are testifying to our love for Allah. How is that you ask?
It is because in the aayah, we are acknowledging that Allah is our Rabb and the Rabb of all the worlds. Rabb is usually translated as ‘the Lord’, but this translation does not do justification to this name of Allah and all the meanings this name carries. In reality, Rabb means that Allah is the Creator of everything; He sustains and nourishes everything; He gives life and Death; anything good that we have is from Him; everything is dependant on Him and nothing can happen unless He wills it. Furthermore, for the Muslims He - the Rabb - in the One who has guided us to the Truth and given us good morals and manners.
Thus when we testify that Allah is our Rabb, then we are acknowledging that He is the One who has given us so many blessings - so many that if we try to enumerate His blessings, we would be unable to do so. So how could we not but LOVE Him?
After all, we all love those who show kindness towards us or present us with gifts. And therefore the Messenger of Allah (salla-allahu alaihe wa-sallam) encouraged the exchange of gifts between Muslims because it helps to strengthen ties and develop love for one another. He (salla-allahu alaihe wa-sallam) said, “Give gifts to one another, you will come to love one another.”[1]
So imagine the LOVE we should have for our Rabb who has given us everything: nice families, shelter, security, food, health and above all the Guidance of Islaam and the Sunnah. We should be overwhelming in our love for Him. That is why we praise Him and thank Him and say, “All praise (and thanks) is for Allah, Rabbil-‘aalameen.”
Aayah 2: The Rahmaan (Merciful) and the Raheem (Mercy-Giving).”
In the first aayah of Soorah al-Faatihah, Allah mentioned He was the Rabb. In this aayah two more of His beautiful names are mentioned: ar-Rahmaan and ar-Raheem. Ar-Rahmaan means that He is the Most Merciful. Ar-Raheem means that He is the Giver of Mercy, in other words His actions are full of Mercy and He shows Mercy to His creation.[2]
When we mention these two names of Allah, then we have HOPE. Since He is the One who is full of Mercy, and we hope He will forgive our mistakes and shortcomings. We should never loose hope, because Allah says in the Qur'aan, “O My slaves, who have transgressed against themselves! Despair not of the Mercy of Allah, Verily Allah forgives all sins (except sins). Truly He is Oft-Forgiving, the Most Merciful” [39: 53]
The need to have FEAR in our worship is shown by the next aayah of Soorah al-Faatihah.
Aayah 3: “King/Master of the Day of Judgement.”
When we recite this aayah, we remind ourselves of the Day of Judgement - that awful Day, when all of humanity shall stand before Allah … naked, uncircumcised and barefooted. People will appear drunk though they are not. On that Day, every person will stand before Allah and account for his sins, knowing that not even the smallest action which he did is hidden from Allah: “So whosoever does good equal to the weight of an atom, shall see it. And whosoever does evil equal to the weight of an atom shall see it.” [Soorah 99 : 7-8]
So when we recite this third aayah of Soorah al-Faatihah, we remind ourselves of this Judgement and accountability and that should bring about in us a sense of fear - that maybe our evil actions will be too great and we will be responsible for them - May Allah protect us from such a fate. Then the next verse goes on to say: “You alone we worship.” i.e. we single out Allah for our worship. And how do we worship Him? With LOVE, HOPE and FEAR. And in order to achieve these qualities, we need Allah’s assistance, so we say then, “We seek Your Aid.”
Striking the Balance
After understanding the need to have love, hope and fear in our worship, the next question that naturally arises is that, in what proportion should these qualities be present in our worship? Again we turn to the Qur'aan for the answer.
“Call upon Him with Fear and Hope.” [ Soorah (7): 56]
“Their sides forsake their beds, to invoke their Lord in Fear and Hope.” [(32): 16]
So both fear and hope should be present in our hearts in equal proportions. Anas reported that the Prophet (salla-allahu alaihe wa-sallam) entered upon a young boy who was dying. The Prophet (salla-allahu alaihe wa-sallam) asked, “How are you?” The boy replied, “O Messenger of Allah, I am in between hoping in Allah and fearing for my sins.” The Prophet (salla-allahu alaihe wa-sallam) said, “The like of these two qualities do not unite in the heart of a servant except that Allah gives him what he hopes for and protects him from what he feared.”[3]
Therefore whenever we do a good action, we should hope that it has been accepted by Allah, but at the same time we should also have fear that maybe it isn’t enough or that the good deed has not been worthy of acceptance. Likewise when we sin, we should have hope that Allah will accept our repentance and forgive us, but we should also fear that we may be accountable for it.
This balance should be reflected in our Dawah (which of course is also worship). So when we invite others to the Truth, we should not give them the impression that ‘they have nothing to worry about’, nor do we suggest that ‘they are doomed forever’. Rather we couple warnings with encouragement. We inform them of the horrors of the Fire and tell them about the bliss of Paradise. Just as we find Allah telling us in the Qur'aan: “Verily your Lord is Quick in Punishment and verily He is the Oft-Forgiving, the Giver of Mercy.” [(7): 167]
And the scholars of Islaam say, “He who worships Allah with hope only is a murji’ee. He who worships Him in fear only is a Harooree [Khaarijee]. And He who worships Allah in love only is a Zindeeq [eg. the Soofis, the Christians, etc]. But he who worships Allah in fear, love and hope is a Muwahhid Mu’min [a believer upon Tawheed].”[4]
The Murji’a were a sect that emerged within the first century of Islaam. The people of this sect (i.e. the murji’ees) believe that sins do not affect faith i.e. no matter what sins a person commits, his eeman (faith) is complete and perfect. They worship Allah only with hope because they believe that as long as one believed and testified to Islaam, they would enter Paradise regardless of their actions.
Unfortunately, all too often nowadays we find a similar attitude amongst many Muslims today, which is why we find that so often we try to advice someone to turn to the Deen and abandon sin, they just point to their hearts and say, “Allah knows what is in my heart”, or “Allah forgives”, or something else like that.
As for the Khawaarij, they worshipped Allah in fear only because they held that anyone who commits major sins was a disbeliever and would therefore dwell in Hellfire forever. This of course is gross extremism and straying from the correct path. The Prophet (salla-allahu alaihe wa-sallam) said: “There were two men of Banoo Israa’eel who strove equally. One of then committed sins and the other strove hard in worship. And the one who strove in worship cto see the other in sin and kept saying to him: “Desist.” So one day he found him committing a sin and so said to him: “Desist” So he replied, “Leave me by my Lord, have you been sent as a watcher over me?”. He said, “By Allah, Allah will not forgive you, nor will Allah admit you to Paradise”. Then their souls were taken and they came together before the Lord of the Worlds. So Allah said to the one who strove in worship: “Did you have Knowledge of Me, or did you have any power in what is in my Hands?” And He said to the sinner: “Go and enter Paradise through My Mercy.” And He said to the other: “Take him to the fire.” Aboo Hurairah t said: “By Him in whose Hand is my soul! He spoke a word which destroyed this world and the hereafter for him.”[5]
Therefore we should never say of anyone that he or she is a ‘lost cause’ or ‘doomed’ or the like for this is a great sin. However, we fear for those who commit major sins because they have been threatened with punishment in the Qur'aan and the Hadeeth. However it is up to Allah whether He chooses to punish them or whether He will forgive them.
The Zindeeqs - or the heretics - are groups, such as many of the Soofis who have become like the Christians and reduced the religion to just ‘love’ and so all their talk and their mystical practices are centred around developing more ‘love’.
It is thus clear how imbalances in any of the three qualities of worship can lead to major deviation and straying to the True Guidance. It is therefore important for every Muslim to combine all three of them in his heart properly. As was mentioned before, the fear and hope should be in equal proportions[6], but as for love then that should be uppermost. As Fudayl ibn-‘Iyaad - rahimahullah - (d.187H) said, “The love is better than the fear. The fear checks us from sinning, and the love makes us do what is prescribed with an open heart.”[7]
May Allah grant us what we hope for and protect us from what we fear. And may the Blessings of Allah be upon our Prophet Muhammed, upon his family, his Companions and upon all those who follow Guidance until the Last Day.

[1] Collected by Imaam Bukhari in al-Adabul-Mufrad and declared hasan by al-Albaanee in al-Irwaa (1601)
[2] As explained by Ibnul-Qayyim (d.751H) in Badaa’I ul-Fawaa’id.
[3] Collected in Sunan at-Tirmidhi and Sunan Ibn Majah and authenticated by Sheikh al-Albani in Ahkam al-Janaa’iz (no.2)
[4] Quoted by Ibn Rajjab in al-Takhweef minan-Naar.
[5] Collected in Sunan Abu Dawood (english trans. vol.3, p.1365, no.4883). See Saheehul-Jaami (4455) by Sheikh al-Albani.
[6] This was the opinion of most of the Salaf. Al-Fudayl ibn ‘Iyyaad said that, when one is healthy and well, then fear should predominate, but when terminally ill then hpoe should predominate - so that one should strive to do good when well and not despair of Allah’s Mercy when terminally ill. [Al-Takhweef minan-Naar]
[7] Reported in Al-Takhweef minan-Naar of Ibn Rajab. Note that some scholars hold that the fear is better than love, and Allah knows best.
From ad-Dawah illaah Magazine

[شمله ور خراساني]

• Love Fear and Hope - The Three Essential Ingredients for Eeman - - From ad-Dawah illaah Magazine
• Explaining the Fundamentals of faith - by Shaykh Muhammad Saleh Al Uthaymeen [Book] - [PDF file here]
  Translated into English by Saleh asSaleh. This book discusses the fundamentals of faith, by outlining and detailing the objectives of the Islamic 'Aqeedah. Numerous references are made to the Qur'an and authentic Ahadith, for establishing the sincere intention and worship to Allaah, liberating the mind and thought from the irrational and chaotic losses, establishing peace of mind and sound thinking, safeguarding the intentions, learning to establish a strong Ummah (community), achieving happiness in this life and the hereafter, and more.

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• The Radiance of Faith A Guide to the Straight Path - by Imam Muwaffaq-ud-Deen Ibn Qudamaah Al-Maqdisee [Book] [PDF]
  This book Lumu'at-ul-Itiqaad (Radiance of Faith) is one of the greatest classical and scholarly works concerning the Belief and Creed of a Muslim. It outlines fundamental principles and precepts crucial for every Muslim to have knowledge of. Ibn Qudaamah lists ninety-five points on various topics of the Islamic Aqeedah(Creed). These topics include discussions on Allah's names and Attributes, the condition of mankind on the Days of Judgment, the methodology(minhaj) of the Muslims in regards to obeying the leaders and which understanding to adopt in terms of implementing the Islamic Creed. It is an essential book for every Muslim to have.

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• The Tenets of Faith - by Shaykh Muhammad Saleh Al Uthaymeen [PDF]

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• The Meaning of the Articles of Faith - by Mahmoud R. Murad [PDF]
  This book contains a very in depth description of the Articles of Faith in brief and easy language, it is meant to teach the Muslim the most important aspects of his dean, particularly the Muslim who lives in a Western society where authentic religous material may not be readily available.

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• Factors which nullify imân and islâm - From Muhammad bin Jamil Zino
  Taken from his book "The Pillars of Islam and Iman - and what every muslim must know about the religion"

[شمله ور خراساني]

• Belief - Sahih Bukahri Book 2
• The Book of Faith (Kitab Al-Iman) - Sahih Muslim Book 1
• Sunanun-Nisaa'ee - The Book of Faith and Its Laws [ pdf file][External Link]
  The commentaries of Imaam Jalaalud-Deen as-Suyootee and Muhammad Hayaat as-Sindee on Nisaa’ee's Kitaabul-Eemaan.

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Increase and Decrease of Imaan

• The Decrease After the Increase Of Eemaan - [Transcribed lecture] - by Abu Awais Abdullah Alee
  Listen to the audio
• Causes Behind The Increase and Decrease of Eemaan - Shaykh Abdur-Razzaaq al-Abbaad [Book]
  The greatest blessing Allaah, the Most High, can bestow upon a person in this world is the blessing of eemaan. It is as the author points out in his introduction the source to all the good in this world and H ereafter However; as the texts unequivocal show and as a simple glance at the various types of people will show, eema an is of levels. It is of degrees and forever fluctuating. This is a matter that a person can witness in himself: when he is a ctive and obedient, he senses a strength of eemaan and when he is falling short of the mark and disobeying Allaah he feels that his eemaan is weak.
• Aspects of Increasing Iman - by Shaikh al-Islam Ibn Taymiyyah - from Kitab al-Iman © 1999 Iman Publishing House

[شمله ور خراساني]

• Remembering the Destination of Mankind in the Hereafter – a Cure for Weak Iman - by Imâm Ibn Qayyim al-Jawziyyah
• Taqwiyat-ul-Iman (Strengthening of the Faith) - Shah Ismail Shaheed [PDF] - Complete book