Important Lessons for the Muslim Ummah


The 10 Nullifiers of One's Islaam
AUTHOR: Imaam `Abdul-`Azeez bin Baaz
SOURCE: Nawaaqid-ul-Islaam
PRODUCED BY: Al-Ibaanah.com
Know O Muslim brother that Allaah has obligated all of His servants
to enter the fold of Islaam, to hold tightly onto it and to beware
of those things that oppose it. And He sent His Prophet, Muhammad
(sallAllaahu `alayhi wa sallam), to call the people to that,
informing us that whoever follows him is guided, whereas whoever
turns away from him is astray. In many ayaat (verses) of the
Qur’aan, He has warned us about the things that cause one to
apostate as well as all the rest of the types of Shirk (polytheism)
and Kufr (disbelief).
The scholars, may Allaah have mercy on them, have mentioned in their
chapters on the “Ruling of the Apostate”, that a Muslim may apostate
from his Religion through various types of Nullifiers (of Faith),
which cause his life and wealth to become permissible (for taking)
and which causes him to leave from the fold of Islaam.
And from the most dangerous amongst them and those that occur most
often are ten nullifiers [1] that we will mention to you in the
following lines, in a summarized manner, so that you may beware of
them and warn others about them, hoping that Allaah will protect and
safeguard us from them. We will also mention a few short
clarifications after them.
First: Shirk (associating partners) in the worship of Allaah. Allaah
says: “Verily, Allaah does not forgive that partners be associated
with Him in worship (Shirk), but He forgives what is less than that
to whom He wills.” [Surah An-Nisaa: 116]
And He says: “Verily, the one who mixes partners in worship with
Allaah (Shirk), then Paradise has been made forbidden for him and
his final abode will be the Hellfire. And the wrongdoers will not
have any helpers (in Hell).” [Surah Al-Maa'idah: 72]
What falls into this is supplicating and invoking the deceased,
seeking assistance from them, as well as making oaths to them and
offering sacrificial animals to them.
Second: Whoever places intermediaries between himself and Allaah,
asking them to intercede on his behalf, and relying on them, has
committed disbelief according to the unanimous agreement of the
scholars.
Third: Whoever does not hold the polytheists to be disbelievers, or
has doubts about their disbelief or considers their ways and beliefs
to be correct, has committed disbelief.
Fourth: Whoever believes that some guidance other than that of the
Prophet’s (sallAllaahu `alayhi wa sallam) is more complete than his
guidance and that someone else’s judgement is better than his
judgement, such as those who prefer the judgement of the Tawaagheet
(pl. of Taaghoot; false deities/religions) over his judgement, then
he is a disbeliever.
Fifth: Whoever hates something that the Messenger came with, even
though he may act on it, has disbelieved, based on Allaah’s
saying: “That is because they disliked what Allaah sent down, so He
nullified their (good) deeds.” [Surah Muhammad: 9]
Sixth: Whoever mocks or ridicules any part of the Messenger’s
Religion or its rewards or punishments has committed an act of
disbelief. The proof for this is Allaah’s statement: “Say: `Was it
Allaah and His verses and His Messenger that you were mocking? Make
no excuses, you have disbelieved after having had faith.” [Surah At-
Tawbah: 65-66]
Seventh: Sorcery, which includes magic spells that causes a person
to hate (sarf) [2] or love (`atf) [3] someone/something. So whoever
performs it or is pleased with it being done, has committed
disbelief. The proof for this is Allaah’s statement: “And neither of
these two (angels) would teach anyone until they had first said to
them: `We are only a trial (for the people), so do not commit
disbelief.’” [Surah Al-Baqarah: 102]
Eighth: Supporting and assisting the polytheists against the
Muslims. The proof for this is Allaah’s statement: “And whoever
amongst you takes them (i.e. the disbelievers) as allies and
protectors then he is indeed from among them. Verily, Allaah does
not guide a wrong-doing [4] people.” [Surah Al-Maa'idah: 51]
Ninth: Whoever believes that it is permitted for some people to be
free of (implementing) the Sharee’ah (revealed laws) of Muhammad
(i.e. Islaam), then he is a disbeliever, according to Allaah’s
statement: “And whoever seeks a Religion other than Islaam, it will
never be accepted from him and in the Hereafter, he will be from
among the losers.” [Surah Aali `Imraan: 85]
Tenth: Turning away from Allaah’s Religion, not learning it or
implementing it (is an act of disbelief). The proof for this is
Allaah’s saying: “And who does more wrong [5] than he who is
reminded [6] of the ayaat (signs/verses) of his Lord, then turns
away [7] from them. Verily, We shall extract retribution [8] from
the criminals.” [Surah As-Sajdah: 22]
There is no difference, with regard to (committing any of) these
nullifiers, between the one who jokes, the one who is serious or the
one who does so out of fear. However, the one who commits them due
to being coerced (is excused). All of these (ten) matters are from
the gravest in danger and from those that most often occur. So the
Muslim must beware of them and fear from these acts befalling him.
What falls into the Fourth Nullifier are those who believe that the
man-made laws and constitutions that the people have legislated are
better than the Sharee’ah (laws) of Islaam.
Or those who believe that it is not correct to implement the Laws of
Islaam in the twentieth century.
Or that this is a cause for the backwardness of the Muslims.
Or that it is limited to only playing a part in the relationship
between the servant and his Lord and that it should not interfere in
the other affairs of life.
What also falls under this fourth category are those who hold that
carrying out Allaah laws, such as cutting off the hand of a thief or
stoning a guilty adulterer is not befitting for this modern era.
What also falls under this category are those who believe that it is
permissible to rule by other than the Laws of Allaah (Sharee’ah) in
matters of interactions, penal laws and so on, even if he doesn’t
believe that it is better than ruling by the Sharee’ah. This is
since by doing this, he will be making lawful that which Allaah has
made forbidden, according to the unanimous consensus (Ijmaa’).
Anyone that makes lawful that which Allaah has prohibited from the
matters that one is required to know by necessity, such as
fornication, alcohol, interest and ruling by other than Allaah’s
Laws, then he is a disbeliever according to the Ijmaa’ (unanimous
consensus) of the Muslims.
We seek refuge in Allaah from those things that bring about His
Anger and painful Punishment. May the peace and blessings be on the
best of His creatures, Muhammad (sallAllaahu `alayhi wa sallam).
———————————————————-
———–
FOOTNOTES:
[1] As mentioned by the Shaikh and Imaam, Muhammad bin ‘Abdil-
Wahhaab, and other scholars, may Allaah have mercy on all of them.
[2] Sarf: A Magic act done in order to turn a person away from what
he desires, such as turning a man away from loving his wife to
loving another.
[3] ‘Atf: A Magic act done in order to turn a person towards
something that he does not desire, using satanic methods (to achieve
it).
[4] Dhaalimoon (wrong-doing people) here means the disbelievers.:
[5] Meaning: “There is no one that does more wrong…”
[6] Tadh-keer (Reminder) means: “Admonishing and drawing one’s
attention to something that must be called to mind.”
[7] I’raad (turning away) means: “Refraining from and turning one’s
back on.”
[8] Intiqaam (revenge/seeking retribution) means: “Responding with
severity against something that had been done prior.”

Explanation of the Meaning of Tawheed and the Testimony: Laa ilaaha illallaah 1
Allah , says:

" Those whom they supplicate [created beings, such as Prophets, pious men, or angels], desiring means of access to their Rabb, as to which of them should be the nearest - they [the Prophets pious men etc.] hope for His Mercy and fear His punishment: Verily, the punishment of their Rabb is fearful" (Qur'an 57:17)
Allah informs us in this verse that those whom the polytheists worship besides Allah , the Almighty, the All-powerful, such as the angels and the pious people, themselves try to get nearer to Allah by obedience to Him, worshipping Him and carrying out His Commands, hoping for His Mercy; and they abstain from those things which He has prohibited, in fear of His punishment because every true Believer fears and dreads His punishment.
Benefits Derived From This Verse

1. The falseness of the worship of deities other than Allah, by the polytheists, since their objects of worship themselves seek nearness to Allah and hope for His Mercy and fear His punishment.
2. The piety of those who are worshipped does not validate the act of worshipping them.
3. Confirmation of Allah's Divine Attribute of Mercy.
  1. The true Believer approaches Allah in a state between fear and hope, except at the time when death approaches, then hope becomes stronger.
Relevance of the Verse to the Subject of the Chapter
That it proves that the meaning of Tawheed and the testimony Laa ilaaha illallah is the abandonment of the deeds of the polytheists such as calling upon the Prophets and the Righteous and requesting their intercession with Allah ; and the verbal recitation of the testimony is not sufficient if the worship of all deities besides Allah is not rejected.
..ooOOoo..
Allah , says:

" And [remember] when Ibraheem said to his father and his people: "Verily, I am innocent of what you worship, except Him Who originated me, and He will certainly guide me" (Qur'an 43:26-27)
Allah , informs us in this verse, that His Messenger and Khaleel2, Ibraheem (as ) told his father - Aazar - and his people that he was totally blameless and guiltless of all of their deities except One: Allah , Who created him, and Who, Alone Can Grant him success, and by Whose Hand he may be benefitted or harmed.
Benefits Derived From These Verses

1. That the basis of the Religion taught by all the Prophets was one: Tawheed.
2. That speaking out in the cause of Truth is an essential attribute of all Messengers.
3. The obligation to condemn that which is detestable, even though it may be found in one's close relatives.
4. The obligation to declare oneself free (in word and deed) from the wickedness of Shirk.
5. Evidence that Ibraheem's people used to worship Allah, but associated partners with Him.
6. That the Guidance of Success comes only from Allah.
Relevance of These Verses to the Subject of Tawheed
That the verses prove that a person's Tawheed is not correct if he does not declare (by word and deed) his innocence of the worship of any deity besides Allah.
..ooOOoo..
Allah , says:

" They have taken their Ahbaar3 and their Ruhbaan4 to be Rabbs beside Allah, and the Messiah, the son of Maryam, though they were not commanded but to worship One God: There is none worthy of worship but He, glorified be He: [Far is He] above that which they associate [with Him]" (Qur'an 9:31)
Allah , informs us in this verse that the Jews and Christians have gone astray from the Straight Path, and have done what they were never commanded to do: They raised their scholars and men of religion to the status of gods, worshipping them beside Allah ; this, by obeying them, when they declared that which Allah has forbidden to be permissible, and when they declared what Allah has permitted to be forbidden, thus elevating them to the level of Rabb, since only the Rabb, Most High ordains what is permissible and what is forbidden. Indeed, the Christians, not content with this, began to worship Eisa (as ), and considered him a son of Allah, though they were not ordered in the Tauraa and the Injeel except to worship Allah , Alone: Far above that which they attribute to Him is He, the Rabb of the worlds.
Benefits Derived From This Verse

1. That obedience to other than Allah, in contradiction to Allah's Commands constitutes Shirk.
2. It is forbidden to obey one of Allah's creatures, if in so doing, one is disobedient to the Creator.
3. Deeds will not be considered righteous unless two conditions are met: (i) That the deeds are done purely for Allah, and (ii) that they conform to the teachings of the Messengers.
4. That the scholars of religion are not infallible.
5. Evidence that the Jews and Christians have gone astray from the correct precepts of their Religion: i.e. Tawheed.
6. The danger of misguided scholars to the Ummah.5
Relevance of This Verse to the Subject of Tawheed
That it proves that the meaning of Tawheed, and the testimony: Laa ilaaha illallaah entail confirming the Oneness of Allah by obedience to Him and to His Messenger, because whoever obeyed the Messenger has obeyed Allah.
..ooOOoo..
Allah , says:

" And amongst mankind are those who take [for worship] others besides Allah, as equals [with Allah]: They love them as they should love Allah. And those who believe love Allah more [than anything else]. If only the wrongdoers could see, behold, they would see the punishment: That to Allah belongs all power, and Allah is Stern in punishment" (Qur'an 2:165)
Allah , informs us in this verse that some of mankind set up for themselves deities which they love more than they love Allah , then He, Most Glorified explains that the Believers are stronger in their love for Allah than the polytheists because the Believers are pure and sincere in their love of Allah , Alone, while the polytheists divide their love between Allah and their false gods; and whoever was sincere in loving Allah , Alone, his love would be stronger than that of the polytheist who divides his love. Then Allah , Most Glorified promises those who associate partners with Him that when they see the punishment which He has prepared especially for them on the Day of Resurrection, they will wish that they had not associated others with Allah , either in love, or in anything else. Then they shall know, with certain knowledge that all power belongs to Allah , and that Allah is Stern in enforcing His punishment.
Benefits Derived From This Verse

1. That love is a kind of worship.
2. Confirmation that the polytheists love Allah, but this will not benefit them so long as they are guilty of Shirk.
3. The negation of faith of those who commit Shirk by loving other deities besides Allah.
4. Confirmation of Allah's Divine Attribute of all-embracing Power.
Relevance of This Verse to the Subject of the Chapter
That it proves that the meaning of Tawheed and the testimony: Laa ilaaha illallaah is to confirm the Oneness of Allah in a foundation of love which entails purity and sincerity in all acts of worship for Allah, Alone.
..ooOOoo..
It is authentically reported that the Prophet (may Peace Be Upon Him) said:

"Whoever said: "Laa ilaaha illallaah," and rejected all that is worshipped besides Allah , (know that) Allah has forbidden the taking of his property and the spilling of his blood; and his account will be for Allah, the Almighty, the All-powerful." 6

Whoever said: "Laa ilaaha illallaah," pronouncing it, understanding its meaning and acting upon all that it entails, and rejected all that is worshipped besides Allah (i.e. by his heart, his tongue and his actions), it is forbidden for the Muslims to take his property (except what the Law requires such as the payment of zakah), or to take his life, except as the Law requires (such as the punishment for adultery after chastity, or disbelief after belief or for murder); and his account will be for Allah : That is, He will take charge of his account on the Day of Resurrection, and if he was truthful in his testimony, He will reward him, but if he was insincere in his testimony, He will punish him.
Benefits Derived From This Hadith

1. The virtue of Islam which protects the life and property of whosoever embraces it.
2. The obligation to desist from enmity towards the disbeliever, should he embrace Islam, even though he should do so during a battle until and unless it should be proved that his testimony was false.
3. That a person might say: "Laa ilaaha illallaah, without rejecting that which is worshipped besides Him."
4. That the conditions of acceptance of faith include pronouncing the shahaadah: Laa ilaaha illallaah, and rejecting all that is worshipped besides Him.
5. That judgement in this world is based on appearances.
6. The forbiddance of appropriating the property of the Muslim unless it is ordained by Islamic Law, such as zakah, or a legally imposed fine in compensation for that which he has destroyed (be it property or a life).
Relevance of the Hadith to the Subject of the Chapter
That it proves that the meaning of Tawheed and the explanation of the shahaadah: Laa ilaaha illallaah are not complete without a categorical rejection of all that is worshipped besides Allah .
Important Note
The disbelieving polytheist has only two choices: (i) To embrace Islam or (ii) to be fought; but the People of the Book have three choices: (i) To embrace Islam, (ii) to pay the jizyah, or (iii) to fight (in that order).

Footnotes
1. Laa ilaaha Iilallah: None has the right to be worshipped except Allah (swt).
2. Khaleel: Friend; Ibraheem u is referred to by Allah (swt) as: Khaleelullaah, i.e. The Beloved of Allah (swt). The common translation of Khaleelullaah as the Friend of Allah (swt), is far from doing justice to this illustrious title, for according to scholars of Arabic language, the word khalla, from which the word khaleel is derived indicates a greater degree of love than is conveyed by the word friend.
3. Ahbar: (sing.= Habr) Religious scholars, according to At-Tabari.
4. Ruhban: (sing.= Rahib) Reciters of Scriptures and scholars of Religious Jurisprudence, according to At-Tabari.
5. Ummah: Community, i.e. the Muslim Community.
6. Narrated by Muslim
Kitaab At-Tawheed, Chapter: 2 Fear of Shirk
Allah , says:

" Verily, Allah forgives not that partners be set up with Him [in worship] but He forgives other than that to whom He pleases; and whoever sets up partners with Allah [in worship], he has indeed invented an enormous wrong" (Qur'an 4:48)
Shirk is the most dangerous of all sins, the wickedest and the most severely punished because of the dishonour and denigration of the Rabb, Almighty, All-powerful, and the likening of Allah to His creation which it entails. Allah informs us in this verse that He will not forgive the one who commits Shirk and dies as a Mushrik,1 but as for the one who dies believing in the Oneness of Allah , although he may have committed some sins, Allah has promised him forgiveness in accordance with His Will. Then He explains why the mushrik will not be forgiven, saying that by his association of partners with Allah , he has rejected Him and belied Him and committed a sin the like of which there is no other.
Benefits Derived From This Verse

1. That whoever dies being guilty of Shirk Akbar, will assuredly go to the Fire.
2. Whoever dies believing in the Oneness of Allah, although he may have committed major sins, may be forgiven if Allah, Most Glorified, Most High Wills.
3. In the verse is a reply to the khawarij,2 who charged those guilty of major sins with disbelief, and to the mu'tazilah,3 who believed that those guilty of major sins would spend eternity in the Fire.
4. Confirmation of the Divine Will which is one of His Attributes.
Relevance of This Verse to the Subject of Tawheed
That it proves that Allah Will not forgive those who are guilty of Shirk and this should be a warning to all.
..ooOOoo..
Allah , says:

" And [remember] when Ibrahim said: "My Rabb! Make this city one of peace and security, and keep me and my sons away from worshipping idols" (Qur'an 13:35)
Allah , Most Glorified, Most High, informs us that Ibrahim (as ) supplicated Allah to make Makkah a place of safety and stability, because fear and chaos prevent people from performing their religious rituals. Then he followed this with another request to his Rabb: That He preserve him and his family from idol worship, for he knew the danger of that and he knew how easily people can be seduced by it.
Benefits Derived From This Verse

1. The virtue of Makkah over other cities.
2. Ibrahim's prayer for the security and stability of Makkah.
3. Evidence of the benefit of supplication.
4. That the original religion of all the Messengers is one: Belief in the Oneness of Allah.
5. The desirability of one's supplicating on behalf of his family.
6. The forbiddance of worshipping idols.
Relevance of This Verse to the Subject of Tawheed
That it proves that Ibrahim, with his strong faith, fears for himself and his family that they may be affected by Shirk; thus, the obligation upon us to fear Shirk is that much greater.
..ooOOoo..
It is reported that the Prophet (may Peace Be Upon Him) said: "Of the things which I fear for my Ummah, the thing which I fear most is minor Shirk. Then he was asked about minor Shirk, and he said: "It is ar-riyaa."4
The Prophet (may Peace Be Upon Him) informs us in this Hadith that he fears for us, and that what he fears most for us is minor Shirk. This shows how kind-hearted and compassionate the Prophet (may Peace Be Upon Him) was towards his Ummah, and how concerned he was for their good: He knew the dangers of minor Shirk, how it can strongly manifest itself in the community, polluting the pure monotheism of the Muslims, especially since it can afflict them without them even knowing it. This is why the Prophet (may Peace Be Upon Him) warned them to beware of it.
Benefits Derived From This Hadith

1. The care and concern shown by the Messenger of Allah (may Peace Be Upon Him) for his Ummah.
2. The division of Shirk into two categories: Major and minor.
3. That riyaa` is considered Shirk.
4. The obligation of asking the people of knowledge about matters which confuse them.
Relevance of This Hadith to the Subject of Tawheed
That the Hadith proves that Allah's Messenger (may Peace Be Upon Him) feared for his Companions that they might unwittingly fall into minor Shirk; this, in spite of their strong faith and understanding of Islam and Tawheed. Therefore, we, with our comparatively weak faith and little knowledge, are even more obligated to fear both major and minor Shirk.
..ooOOoo..
It is reported on the authority of Ibn Mas'ood (ra) that the Messenger of Allah (may Peace Be Upon Him) said:

"Whoever died while supplicating another deity besides Allah , will enter the Fire." (Narrated by Bukhari)
The Prophet (may Peace Be Upon Him) informs us in this Hadith that whoever adulterated that which should be purely for Allah (i.e. worship), by worshipping others besides Him, and died in this state, will have his abode in the Hell-fire.
Benefits Derived From This Hadith

1. Whoever died as a Mushrik will enter the Fire - If it was major Shirk, he will abide therein forever, but if it was minor Shirk, then Allah will punish him as much as He wishes, then he will be allowed to leave the Fire.
2. That a person will be judged upon his last act in this world.5
Relevance of This Hadith to the Subject of Tawheed
That the Hadith proves that whoever died calling upon a deity other than Allah , will enter the Hell-fire, therefore it is incumbent upon us to fear Shirk.
..ooOOoo..
It is reported by Muslim, on the authority of Jabir (ra), that Allah's Messenger (may Peace Be Upon Him) said:

"Whoever meets Allah , without associating partners with Him, will enter Paradise; and whoever meets Him as one who associated anything with Him, will enter the Fire.
The Prophet (may Peace Be Upon Him) informs us in this Hadith that whoever died without associating partners with Allah - either in Rabbship or worship or in His Divine Names and Attributes is promised an abode in Paradise, while whoever died as a Mushrik, will abide in the Hell-fire.
Benefits Derived From This Hadith

1. Confirmation of the existence of Paradise and Hell.
2. That a person will be judged upon his last act in this world.
3. Whoever died believing in the Oneness of Allah , will not dwell forever in the Hell-fire, but will find his eternal abode in Paradise.
4. Whoever died as a Mushrik must dwell eternally in the Hell-fire.
Relevance of the Hadith to the Subject of Tawheed
That the Hadith proves that whoever died as a Mushrik will enter the Fire, and the knowledge of this obliges us to fear Shirk in all its manifestations.

Footnotes
1. Mushrik: One who commits Shirk.
2. Khawaarij: A deviant sect, who claimed that committing major sins takes a person out of the fold of Islam.
3. Mu'tazilah: A deviant sect, who denied the Divine Attributes of Allah (swt), and claimed that those who committed major sins would dwell eternally in the Hell-fire.
4. Narrated by Imam Ahmad.
5. It is reported on the authority of 'Abdullah Ibn 'Amr (ra) that Allah's Messenger (may Peace Be Upon Him) said: "...verily, he whose abode will be Paradise, his final deed will be of the deeds of the people of Paradise, whatever he did (previously), and verily, he who is destined for the Hell-fire, his final deed will be of the deeds of the people of the Hell-fire, whatever he did (previously)." (Narrated by Ahmad and At-Tirmizi, who said it is hasan-saheeh-ghareeb i.e. somewhere between the classifications of saheeh (authentic) and hasan (good), though narrated at some point(s) in its sanad by only one narrator. 
 
 
Important Less fm Ummah
Lecture by Shaykh 'Abdul-Azeez bin 'Abdullaah bin Baaz
Translation by Khalid A. Al-Awdah
Translation: In the Name of Allah, Most Beneficent, Most Merciful
All Praise is due to Allâh, we praise Him, and seek His help and forgiveness. We seek refuge in Allâh, the Most High, from the evils of our own selves and from our wicked deeds. Whomsoever has been guided by Allâh, none can misguide him, and whomsoever has been misguided by Allâh, none can guide him. I bear witness that there is no true god worthy of being worshipped except Allâh, alone, without partner or associate. I further bear witness that Muhammad is His true slave and Messenger. May Allâh, the Exalted, bestow His peace and blessings on the final Prophet Muhammad, upon his good and pure family, and upon all of his noble companions.
"O ye who believe! Fear Allâh (by doing all that He ordered and abstaining from all that He has forbidden) as He should be feared, and die not except in the state of Islâm(as Muslims with complete submission to Allâh)" (the Holy Qur'ân 3:102)
"O mankind! Be dutiful to your Lord, Who created you from a single person (Adam) and from him He created his wife, and from them both He created many men and women; and fear Allâh through Whom you demand your mutual (rights) and (do no cut the relations of) the wombs (kinship). Surely, Allâh is ever an All Watcher over you" ( Qur'ân 4:1).
"O ye who believe ! Keep your duty to Allâh and fear Him, and speak (always) the truth, He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allâh and His Messenger, he has indeed achieved a great success" (Qur'ân 33:70-71).
Know that the most truthful speech is that of Allâh's Book (the Qur'ân), and that the best of guidance is that of Muhammad, sallallaahu 'alayhi wa sallam. The worst of evils are innovations (foreign to the true teachings of Islâm), and every innovated matter (in religion) is a Bid'ah, and every Bid'ah is a misguidance, and every mean of misguidance is in the Fire of Hell.
This is an introductory book for every Muslim. It is a summary of basic Islâmic beliefs and acts of worship. We ask Allâh by His Names and Attributes to accept this work and make it a benefit for those who read it and/or distribute it.
Khalid Al-Awadh and Dr. Saleh As-Saleh
24/2/1413
8/12/1993
CONTENTS
The First Lesson:
Memorizing the opening Surah (Chapter) of the Qur'ân: Al-Fatiha (the Opening) and some short passages and Surahs from No. 99 (Az-Zalzalah) to 114 (An-Naas) Every Muslim must make an effort to memorize, recite and understand passages and/or Surahs from the Noble Qur'ân.
The Second Lesson:
Knowing the meaning and the conditions of the declaration of Ash-Shahadataan that: "there is no true God except Allâh, and that Muhammad, sallallaahu 'alayhi wa sallam, is the Messenger of Allâh". The phrase that "there is no true God" negates anything or anyone that is being worshipped other than Allâh, and the phrase: "except Allâh" confirms that all forms of worship, submission and adoration must be for Allâh alone, without setting up rivals with Him. The conditions needed to fulfill the meaning of Ash-Shahadataan are:
  • Knowledge about what it means.
  • Certainty about its meaning which dispels doubts and suspicions.
  • Sincerity that purifies its declarer from any form of shirk (association).
  • Honesty which negates hypocrisy.
  • Love and attachment to the declaration of Ash-Shahadataan, which leads to the dispel of uneasiness, dislike, or hate to what it implies.
  • Adherance: conducting what Allâh has decreed regarding His worship.
  • Accepting to obey Allâh by this declaration.
  • Dissociating from anything or anyone being worshipped other than Allâh.
The Third Lesson:
The six fundamental articles of faith are:
Believing in Allâh (His Oneness), His Angels, all of His Messengers, all of His Scriptures (in their original and unaltered forms), in the Last Day (of Judgment), and Fate and Divine Decree (whether good or bad), which Allâh Has measured and ordained according to His previous Knowledge and as deemed suitable by His Wisdom.
The Fourth Lesson:
Tawheed (Faith in the Unity of Allâh) is divided into three articles:
First, believing in the Oneness of Allâh in the sense of His being the only Creator, Preserver, Nourisher,...etc. This belief is called Tawheed Ar-Ruboobeeyah.
Second, acknowledging that Allâh alone is the One and Only true God who deserves to be worshipped and thus abstaining from worshipping any other being or thing. This belief is called Tawheed Al-Ulooheeyah.
Third, having faith and belief in the Oneness of Allâh's Names and Attributes. This belief is called Tawheed Al-Asmaa was-Sifat.
As for Shirk (associating anything or anyone in worship with Allâh), it is divided into three types:
First: Major Shirk (Ash Shirk Al Akbar) which Allâh does not forgive. Allâh says regarding Shirk:
"But if they had joined in worship others with Allâh, all that they used to do would have been of no benefit to them" (Qur'ân 6: 88).
"It is not for the Mushrikeen (polytheists) to maintain the Mosques of Allâh (i.e. to pray and worship Allâh therein, to looking after their cleanness and their building,...etc.), while they witness against their own-selves of disbelief. The works of such bear no fruit, and in fire shall they dwell." (Qur'ân 9:17).
The one who associate others with Allâh and dies on this shirk will not be forgiven and Jannah (Paradise) is forbidden to him, as Allâh, Most Mighty and Honored says:
"Verily, Allâh forgives not that partners should be set up with Him in worship, but He forgives anything else, to whom He pleases; and whoever sets up partners with Allâh in worship, he has indeed invented a tremendous sin." (Qur'ân 4:48).
"Verily, whosoever sets up partners in worship with Allâh, then Allâh has forbidden the Jannah for him." (Qur'ân 5:72).
Asking the dead or idols for help, slaughtering for them and making vows for them are examples of this Shirk.
Second: Minor Shirk (Ash-Shirk Al-Asgar) which is stated in the Qur'ân or in the Prophet's tradition but is not the same as Major Shirk.
Riya (showing off) and swearing by other than Allâh are examples of this kind of Shirk. Prophet Muhammad, salla Allâh u alihi wa sallam, said:
"Of which I fear for you the most is Minor Shirk ".When he was asked what was it, he said, "Riya".
He, sallallaahu 'alayhi wa sallam, also said: "He who swears by anything other than Allâh commits Minor shirk ".
The Prophet, sallallaahu 'alayhi wa sallam, also warned:
"Do not say: 'had Allâh and such and such (person) willed', but say: 'had Allâh then such and such (person) willed' ". This kind of Shirk does not necessarily lead to disbelief from Islâm or an eternal stay in Hell. It negates, however, the completeness of faith.
The Third kind of shirk is the hidden Shirk.
Prophet Muhammad, sallallaahu 'alayhi wa sallam, explained:
"Shall I not tell you of which I fear for you more than I fear of the Anti-Christ?" They said: "Yes, O Messenger of Allâh", and he said, "The hidden Shirk, where one beautifies his way of praying only because another one is looking at him".
Alternatively, Shirk could be divided into two kinds:
Major and Minor. In this case, the Hidden Shirk encompasses both the Major and Minor kinds depending upon the act committed. It is Major if it is the same as the Shirk of the hypocrites who hide their false beliefs while showing off Islâm out of fear. It is Minor if it is the same as Riya.
The Fifth Lesson :
The five pillars of Islâm are:
Ash-Shahadataan: bearing witness that there is none worthy of being worshipped except Allâh and that Muhammad, sallallaahu 'alayhi wa sallam, is His Messenger; establishing prayers; paying the alms (Zakaah); fasting the month of Ramadhan; and performing pilgrimage (Hajj) if one can afford it.
The Sixth Lesson:
The nine conditions of prayers are as follows:
Islâm, sanity, maturity, performing the ablution (wudu), cleanliness from impurities (on the body, clothes, and place of prayer) dressing properly, having the intention of prayers, facing the right direction of Qibla (direction of Ka'aba at Makkah), and the praying at the proper time.
The Seventh Lesson:
The fourteen Basic Elements (Arkan) of prayers:
Standing (if one is able); saying "Allâh u Akbar", which means: "Allâh is the Greatest"; reading the opening Surah of the Qur'ân (Al-Fatihah); lowering the head and back down at the right angle (Ruku); resuming the initial standing position; prostrating with the toes of both feet, both knees, both hands and the forehead touching the ground (Sujud); rising in a sitting position; a short rest in a sitting posture between the two prostrations; tranquility in all actions; performing the Basic Elements of prayer in order, the last Tashahud (the second part); sitting for the last Tashahud; exalting the Prophet Muhammad, sallallaahu 'alayhi wa sallam; and turning the face to the right side and to the left one saying "Assalamu Alaykum wa Rahmatu Allâh" ("Peace and Mercy of Allâh be upon you") one time on each side.
(Note: Salaah is invalid if any of the above is missing.)
The Eighth Lesson:
The eight obligatory acts of the prayer are:
All the occasions of saying "Allâh u Akbar" other than Takbeerat Al-Ihram (which is basic); saying "Sami Allâh u liman hamidah" ("Allâh accepts any who are thankful to Him") by the Imâm as well as the one who is praying alone, and saying "Rabbana wa laka Alhamd" ("Our Lord, praise be to You") for both the Imâm and the individual; saying "Subhana Rabbi Al-Atheem" ("Glory to my Lord, the Most Great" ) in Ruku; saying "Subhana Rabbi Ala'la" ("Glory to my Lord, the Most High") in Sujud; saying "Rab Ighfir li" ("Oh my Lord, grant forgiveness to me") between the two prostrations; the first part (At-Tashahud Al-Awwal); and sitting for it.
(Note: if any of the above is missing, the Muslim need to make sujud al sahw).
The Ninth Lesson:
Knowing the contents of At-Tashahud:
First Part: "Attahiyyato li Allâh i wassalawatu wattayyibat. Assalamu alayka ayyuha annabi wa rahmat u Allâh i wa barakatuh, Assalamu alayna wa ala ibadi i Allâh i assalihin, Ashadu an la ilaha illa Allâh, wa ashadu anna Muhammadan abduhu wa Rasuluh."
"Greetings, prayers ant the good things of life belong to Allâh . Peace be upon you, O Prophet, and the Mercy of Allâh and His blessings. Peace be upon us all and on the righteous servants of Allâh. I bear witness that there is no true God worthy of worship but Allâh alone, and I bear witness that Muhammad is His true slave and Messenger."
Second Part: "Allâhumma Sallee ala Muhammad wa ala aali Muhammad kama Sallaita ala Ibrahima wa ala aali Ibrahim. Wa barik ala Muhammad wa ala aali Muhammad, kama barakta ala Ibrahima wa ala aali Ibrahim, Innaka Hamidon Majid."
"Oh Allâh! Exalt Muhammad and the family of Muhammad, as you did exalt Ibrahim (Abraham ) and the family of Abraham. And bless Muhammad and the family of Muhammad, as you did bless Abraham and the people of Abraham, verily You are the Most Praised, The Most Glorious."
Following the reciting of the Tashahud, the slave asks Allâh's protection from the torment of Hell, the torment of the grave, the trials in life-time and after death, and from the impostor Anti-Christ. After that he may supplicate and ask Allâh whatever he wishes, especially the type of invocation said by the Prophet, sallallaahu 'alayhi wa sallam, :
"O Allâh help me to perform remembrance of You and to give all due thanks to You and allow me to worship you in the good way (i.e. as ordained by Allâh and His Messenger). O Allâh I have inflicted a great deal of wrong upon myself and there is none other than You who can offer forgiveness. Grant me forgiveness from You and grant me your Mercy. You are the All-Merciful, The Oft Forgiving. "
The Tenth Lesson:
The Sunnan (supererogatory) acts of the prayer:
  1. The opening call of the prayer.
  2. Placing the right hand over the left one with both over the chest while in the standing position.
  3. Raising the hands up to the level of the shoulders or near the ears with the fingers being close together (not separated) when saying "Allâh u Akbar" at the beginning of the prayer, when performing the Ruku, when resuming the standing position after Ruku, and when standing to begin the third unit of the prayer.
  4. Saying "Subhana Rabbi Al-Adheem" and "Subllana Rabbi Al- A'la" more than once in Ruku and Sujud, respectively.
  5. Saying "Rab Ighfer li warhamni wahdini warzuqni wa'afni, wajburni" ("Allâh, my Lord, grant me forgiveness, have mercy on me, guide me, provide me with your blessings and console me") more than once between the two prostrations.
  6. Bowing down, making the head and back on one level. This is the position of Ruku.
  7. While prostrating, the arms should not be brought close to the sides nor the abdomen to the thighs or the thighs to the legs.
  8. Raising the arms in Sujud.
  9. Praying for the Prophet and the family of Muhammad, Ibrahim and the family of Ibrahim (as in Tashahud).
  10. Performing the early morning prayer and the first two units of the sunset and the evening prayer with an audible voice.
  11. Sitting between prostrations on the outer side of the left foot (i.e. laying it flat) keeping the right foot erected with the internal parts of the toes touching the ground. The same position is to be taken while sitting in the first part of Tashahud.
  12. Taking the position of Tawartruk during the recitation of the full Tashahud: The person sits on his left foot laid down with his right foot erected.
  13. Making Du'a (to invoke Allâh) following the recitation of the last Tashahud.
  14. Whispering the recitation in the Dhuhr (noon), Asr (late afternoon), the third raka' of Maghrib (sunset) prayer, and the last two raka'at of the Isha' (evening) prayer.
  15. Reciting another passage from the Holy Qur'ân after the opening Surah of Al-Fatiha.
The Eleventh Lesson:
Invalidation of the prayers:
Any prayer is invalid and nullified if any of the following acts are committed:
Intentional talking. Laughing. Eating. Drinking. Uncovering the parts of the body of which are not allowed to be uncovered during prayer. Excessive alteration in the direction towards the Qibla. Excessive moving outside the regular acts and movements of prayer, without a proper reason. Nullifying the ablution.
The Twelfth Lesson:
The ten conditions for performing ablution are:
  1. Islâm.
  2. Sanity.
  3. Maturity.
  4. Intention and ...
  5. ... its continuity (i.e. the person should not intend to discontinue his ablution before its completion).
  6. If one performs Istinja' (cleaning the areas of natural discharges with water) or with stones, tissues, leaves etc. (Istijmar) before ablution.
  7. Water must be pure and Mubah (i.e. it is not stolen or taken by force).
  8. The removal of all things that prevent water from reaching the parts of ablution such as mud.
  9. Those who continually lose their ablution (for example due to release of gas, urine, or any reason that nullifies ablution), must make prior to prayers.
  10. Causes that requires ablution (e.g. urine, eating camel meat, sleep, etc.)
The Thirteenth Lesson:
The obligatory elements of ablution are:
  1. Washing the face, including rinsing out the mouth with water and cleansing the nostrils of the nose.
  2. Washing the two hands up to and including the elbows.
  3. Wiping the whole head including the two ears.
  4. Washing the two feet including the heels.
  5. Doing the ablution in the prescribed sequence, without delays.
The Fourteenth Lesson:
The six nullifying acts of the ablution are:
  1. Natural excretion, such as urine, feces, gas,...etc.
  2. Any unclean substance excessively discharged from the body.
  3. Losing one's reason due to sleep, loss of consciousness or otherwise.
  4. Eating camel meat (because the Prophet, salla Allâh u alihi wa sallam, ordered so).
  5. Rejection of Islâm.
  6. Touching the sexual organs with hand (without any barrier: clothes and so on).
Notice: Washing the dead does not nullify the ablution except for that the washer's hand touches (without any barrier) the sexual organs. Kissing women with or without desire does not nullify ablution because the Prophet, sallallaahu 'alayhi wa sallam, once kissed one of his wives and prayed without performing ablution. This holds as long as there is no associated sexual excretions (e.g. semen). As for the saying of Allâh, Most Glorified:
" ... or you have been in contact with women (by sexual relations) ... " (Qur'ân 4: 43)
The contact with women is the involvement in a full sexual relation as related by Ibn Abbass (companion) and others, and it is the correct opinion.
The Fifteenth Lesson:
The recommended morals for every Muslim are:
Truthfulness, honesty, abstinence, modesty, courage, generosity, loyalty, refraining from everything that Allâh had made unlawful, being a good neighbor, helping the needy, and other morals stated either in the Holy Qur'ân or in the Prophet's, salla Allâh u alihi wa sallam, tradition.
The Sixteenth Lesson:
Islâmic decencies:
Greeting, cheerfulness, eating and drinking with the right hand, adhering to the Islâmic conduct in entering and leaving homes and mosques and while traveling, dealing kindly with parents, relatives, neighbors, the old man and the young; congratulating, lamenting, and other Islâmic ethics.
The Seventeenth Lesson:
Warning against Shirk (association) and against other wrongdoing such as witchcraft, murdering, taking the money of the orphan, dealing with interest (riba), escaping on the day of Jihad (war), speaking evil of faithful women, disobeying parents, breaking up with one's relatives, false witnessing, harming neighbors, committing outrage upon others, and other warnings as declared by Allâh and His messenger, sallallaahu 'alayhi wa sallam.
The Eighteenth Lesson:
Washing the dead body and performing the funeral prayer:
a) Washing the dead:
  1. When a Muslim is confirmed dead his eyes must be closed and his jaws brought together.
  2. When washing the dead body, the whole body beginning with the exposed parts of ablution must be washed. The abdomen is gently squeezed and followed by washing of the anus and the sexual organs using a wet piece of cloth. Normal ablution will then be performed. The body is washed starting with the head and beard using water mixed with the leaves of Sidr (lote tree, if available). The right side must be washed before the left side and the body must be washed three times. Each time the abdomen is squeezed as above. The mustache and the nails are clipped, and when the body is clean, it is wrapped in three white cotton sheets covering all parts of the body and perfumed with incense. If the body is still unclean, ablution must be extended to 5-7 times after which the body is dried with a clean cloth. Men's hair should not be combed while that of a woman is to be braided into three chains and left hanging down behind her (as done to the Prophet's daughter).
  3. It is preferred to shroud men with three white sheets without a gown or Amamah (head cover); children in one up to three sheets and women in five sheets, these sheets are:  
    1. Dir': a loose outer garment with sleeves slit in front.
    2. Khimar: covering head and face.
    3. Izzar: a sheet wrapped around the waist, and
    4. Two overall wrapping sheets.
    Young girls can be wrapped with a gown and two sheets.

  1. Dir': a loose outer garment with sleeves slit in front.
  2. Khimar: covering head and face.
  3. Izzar: a sheet wrapped around the waist, and
  4. Two overall wrapping sheets.
Young girls can be wrapped with a gown and two sheets.
  1. The one who has the most right to wash the dead body of a man is his chosen guardian (if any) then his father, his grandfather, then the closest of his relatives. The woman is best washed by her chosen female then the mother, the grandmother, then the closest one of her female relatives. The husband can wash the body of his wife and vice versa because Abu Bakr, may Allâh be pleased with him, was washed by his wife; and Ali bin Abi Taleb, may Allâh be pleased with him, washed his wife, Fatimah, the daughter of the Prophet, may Allâh be pleased with her.
b) The funeral prayer (Salaah-Aljanaza):
Saying Takbeer: "Allâh u Akbar" four times. Reciting Al-Fatiha after the first Takbeer. Following the second Takbeer, one prays for the Prophet, sallallaahu 'alayhi wa sallam, as he does in Tashahud. Then after saying "Allâh u Akbar" for the third time, one recites what is usually said in other prayers like asking Allâh to forgive all Muslims or any supplications he knows, preferably this:
"Allâhumma Ighfir li hayyina wa mayyitina, wa shahidina wa ghaibina wa sagheerina wa kabeerina wa thakarina wa unthana. Allâhumma man ahyaytahu minna fa ahyihi ala al Islâm, wa man tawaffaytah u minna fa tawaffahu ala al eeman. Allâhmma la tahrimna ajrah, wa la taftinna baadah".
"O Allâh, grant forgiveness to our living and to our dead, and to those who are present and to those who are absent, and to our young and our old folk, and to our males and our females. O Allâh, whomsoever you grant to live, from among us, help him to live in Islâm and whomsoever of us you cause to die, help him to die in faith. O Allâh, do not deprive us of the reward for patience on his (her, their) loss and do not make us subject to trial after him...."
Or one could say:
"Allâhumma Ighfir lah u warhamhu wa'afihi wa'fu anhu, wa'akrim nuzulahu wa wassi' madkhalahu, wa'ghsilhu bi l mae wathalgi walbarad, wanaqihi mina al-thunoubi walkhataya kama unaqa athawbo alabiado mina addanas, wa abdilhu daran khairan min darihi, wa ahlan khairan miin ahlihi, wa adkhilhu al Jannah, wa aidhu min adhabi al qabr, wa adhabi an Narr; wafsah lahu fee qabrihi, wanawir lahu fehi. Allâhumma la tahrimna ajrahu, wa la tudhlilna ba'dahu."
"O Allâh forgive him (her, them) and have your Mercy upon him; protect him and pardon him, receive him with honor and make his grave spacious; wash him with water, snow and hail, and clean him from sins and wrong-doings as is cleaned a white garment from impurity; requite him with an abode more excellent than his, and with a mate better than his mate. Admit him to the Garden, and protect him from the torment of the grave and the torment of the Fire; widen his space in his grave and bring him light therein. O Allâh don't deprive us from his reward and don't let us go astray after him."
Then after saying "Allâh u Akbar" for the fourth time one turns his head to the right (making tasleem) and thus ending the funeral prayer.
It is best to raise one's hand while saying "Allâh u Akbar"
In the case when the dead is a child or an infant, the following Du'a is made:
"Allâhumma ejalhu dhiktan liwalidayehi, washafeean mujaban. Allâhuma thaqil bihi mawazeenahuma wa a'dhun bihi ujorahuma wa alhiqhu bi salih el Mumineen, waj'alhu fee kafalati Ibrahim aleihi As-Salam, waqihi bi rahmatika adhaba al Jaheem."
"O Allâh make him a preceding reward and a reserve treasure (on the Day of Judgment) for his parents; a one whose intercession would be granted. O Allâh make of him an excess in the measures and in the rewards (granted by Allâh) to his parents. Let him join the company of the righteous believers and make him under the care of Abraham (may the peace of Allâh be upon him), and protect him, by Your Mercy, from the torment of the blazing Fire ".
The Position of the Imâm in the Funeral Prayer:
The tradition is for the Imâm to stand right next to the head of the body if it is a man, and to the middle of the body if it is a woman. If the dead were many, men, women, male and female children in one funeral, the following positions are to be taken:
The men right in front of the Imâm. The women further towards the Qibla. The male children are between the men and women and more towards the men while the female children follow women further down in the direction of Qibla (all of the dead bodies are to be laid parallel to those praying). The bodies are to be arranged such that the head of the male child lies next to that of a man while the middle of a woman lies next to the head of a man. The head of the female child lies next to the head of a woman.
The followers of Imâm are to stand behind him just as in other prayers. It is acceptable for one to stand to the right of the Imâm if he finds no place behind him.
All praise is due to Allâh and His blessings and peace be upon His Prophet, his family and his companions
A lesson given by Shaykh Abdul 'Azeez bin 'Abdullaah bin Baaz
Original translation by Khalid A. Al-Awadh
Reviewed & Edited by Dr. Saleh As-Saleh

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