The Isiamic room

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السلام عليكم ورحمة الله وبركاته

من منطلق الدعوة الى الله لكل الشعوب ولكل اللغات , هذه الصفحة ستكون مخصصة لغير الناطقين باللغة العربية في The Isiamic room

نفع الله فيهم وبارك الله فيهم دينا وآخره ومن وقت الى آخر سنضع لهم موضوع في الاسلام وامور الدين باللغة الانجليزية
واتمنى ان تكون المشاركة من الجميع وان يكون مصدر المشاركة موثوق من كتاب الله وسنة نبيه عليه الصلاة والسلام وكلام اهل العلم

How to start propagation
If one wants to call somebody to Islam, how should he start?



Praise be to Allaah.

Calling to Allah must be accompanied by wisdom, peaceful advice and flexibility. Callers to Allah are to focus on the most important issues and move to what follows. The Prophet, peace be upon him, said to Mu’ath ibn Jabal when he sent him to Yemen, “First, call them to testify that there is no God but Allah, and Muhammad is His Messenger. If they respond, ask them to perform five daily prayers. If they respond, tell them that Allah has imposed Zakat (Alms taxes) which is to be taken from the rich and distributed among the poor.


One should also wait for the ***t opportunity by choosing the suitable time and place for propagation.


Sheikh Ibn Othaimeen

رابط الموضوع باللغة العربية
http://www.islam-qa.com/ar/ref/10261 (http://www.islam-qa.com/ar/ref/10261)

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I want to serve my religion, what should I do?



Praise be to Allaah. </SPAN>

1 – You can serve Islam by having a correct resolve and sincere intention, for Allaah blesses an action that is done sincerely for His sake alone, even if it is little. Sincere devotion, if it becomes a constant feature of acts of worship and obedience, even if they are small or simple in the sight of the one who does them, makes them great in the sight of Allaah, so Allaah will forgive him for major sins because of that, as it says in the hadeeth about the piece of paper on which is written La ilaaha ill-Allaah.
2 – You can serve Islam by knowing the right way and following it. The Straight Path means following the way of our Prophet Muhammad (peace and blessings of Allaah be upon him) with regard to the principles, ways and means of da’wah and being patient in adhering to that, whilst treating people with kindness and compassion, because they are suffering from the disease of sin.
3 – You can serve Islam by making the most of all available means and circumstances. This is a great blessing, for all means are permissible except those which have been forbidden by Allaah. So we call people to Allaah by all means prescribed in sharee’ah, whilst paying attention to the evidence of sharee’ah and correct etiquette.
4 – You can serve Islam by giving precedence to that which is in the interests of Islam over your own whims and desires. Serving this religion means giving what is most precious of your money, effort, time, thought, etc. Have you not seen those who love sport (football or soccer) for example, how they devote their efforts, time and money to their beloved sport? But more is expected of you than that.
5 – You can serve Islam by following in the footsteps of the scholars, daa’iyahs and reformers, having patience as your companion and putting up with tiredness and exhaustion. For you are doing a great act of worship which is the mission of the Prophets and Messengers and those who follow in their footsteps.
6 – You can serve Islam by shunning laziness, weakness and apathy, for this religion is the religion of resolve, ambition and courage, and its call is only harmed by laziness or reckless ignorance.
7 – You can serve Islam by connecting your heart to Allaah and reciting a lot of du’aa’ and prayers for forgiveness, and persisting in reading Qur’aan. There is nothing that is more effective in cleansing the heart and refreshing the soul, and making it active and energetic so that it will not get tired or bored, than remembering Allaah much and drawing nearer to Him by means of obeying Him and doing naafil (supererogatory) acts of worship.
8 – You can serve Islam by forming bonds with scholars who practise what they preach, those who are known to be sincere and who are well established in jihad and supporting this religion. Marching under their banner and following their lead is very good and beneficial.
9 – You can serve Islam by organizing your time on a daily, weekly and monthly basis. There are actions which should be done every day, others which should be done every week, and others which should be done every month or every year.
For example, you should make da’wah to those whom you see every day and to those whom you see once a week. You may have a family gathering once a month, and there may be annual conferences, or journeys for Hajj or ‘Umrah once a year, and so on.
10 – You can serve Islam by paying it some attention and giving it some of your time, thoughts and money, and making it your main concern. So when you stand up, it is for Islam; when you walk, it is for Islam; when you think, it is for Islam; when you give, it is for Islam; when you sit, it is for Islam.
11 – you can serve Islam by hastening to contribute every time you find an opportunity to do good. Do not hesitate or delay or put it off.

From Kayfa akhdim al-Islam by ‘Abd al-Malik al-Qaasim, p. 18.

رابط الموضوع
http://www.islam-qa.com/en/ref/22154


اختكم في الله

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Studying Islamic knowledge (sharee’ah sciences) in order to get a certificate and a job
What is your opinion on someone who gets a university certificate in sharee’ah sciences and his motive is to get a job? Is that included in the hadeeth which contains a warning or will repentance erase that from him? If he gets a job using this certificate, are his earnings from that haraam?.



Praise be to Allaah. </SPAN>
One should have a good intention when seeking knowledge, and should seek it with the aim of attaining Allaah’s pleasure by doing so. He should intend to rid himself and others of ignorance. If he strives to obtain a certificate for the sake of getting a job, there is no sin in that, and he should intend to use this job to help him to obey Allaah and serve the Muslims.
But if his motive is limited only to getting the job for the sake of getting a salary or position and other worldly interests, and he does not intend to use it to help him obey Allaah and serve the Muslims, or any other good intentions, then he is in grave danger and is included in the stern warning that is narrated in the hadeeth in which the Messenger (peace and blessings of Allaah be upon him) said: “Whoever acquires knowledge which should be sought for the sake of Allaah, but he only learns it in order to attain some worldly goal, he will not smell the fragrance of Paradise on the Day of Resurrection.” Narrated by Abu Dawood (3664). Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
He has to correct his intention, and repent to Allaah, for repentance erases the sins that came before it. The Prophet (peace and blessings of Allaah be upon him) said: “The one who repents from sin is like one who did not sin at all.” Narrated by Ibn Maajah (4250); classed as hasan by al-Albaani in Saheeh Ibn Maajah.
As for the earnings that come from the job he gets with this certificate, it seems that there is nothing wrong with them, so long as the work that he does is permissible.
The Standing Committee was asked: Is it permissible to undertake religious studies in order to get a certificate?
They replied: There is nothing wrong with studying in order to get a certificate, but he must strive to ensure that his intention in studying is for the sake of Allaah alone, and that getting the certificate will help him to obey Allaah and His Messenger and serve the Muslims.
End quote from Fataawa al-Lajnah al-Daa’imah (12/103).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Some seekers of shar’i knowledge feel awkward about their seeking knowledge and a certificate. How can the seeker of knowledge rid himself of this awkwardness.
He replied:
That may be answered in several ways:
1 – They should not seek the certificate for its own sake, rather they should use these certificates as a means to work in fields that will benefit people, because jobs nowadays are based on certification, and people usually cannot benefit people except through this means. Thus the intention will become sound.
2 – The one who is seeking knowledge may not find it anywhere except in these colleges, so he may enter them with the intention of seeking knowledge, and it does not matter if he gets any certificates after that.
3 – If a person intends to attain two types of goodness at the same time – goodness in this world and goodness in the Hereafter, there is nothing wrong with that, because Allaah says (interpretation of the meaning):
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”
[al-Talaaq 65:2-3]
This is an encouragement to fear Allaah with regard to worldly affairs.
If it is said: If a person seeks some worldly goal in his work, how can it be said that he is sincere?
The answer is that if he is sincere in his worship and does not intend to show off or seek people’s praise for his worship, rather he is seeking some material benefit from this worship, then he is not like one who shows off and tries to draw closer to people by doing something that should be done only in order to draw closer to Allaah, wanting them to praise him for it. However, his seeking this material gain could detract from his sincerity and could become a kind of shirk, and his status could become lower than that of one who seeks the Hereafter only.
I would like to take this opportunity to point out that when some people speak about the benefits of acts of worship they speak only of worldly benefits. For example, they say that prayer is a kind of exercise and calms the nerves, and the fasting helps to remove toxins and organize one’s eating. We should not make worldly benefits the be-all and end-all, because that will lead to a weakening of sincerity and failure to seek the Hereafter. Hence Allaah stated the reason for fasting in His Book, namely that it beings about taqwa (piety, fear of Allaah). The religious benefits are what really matter, and the worldly benefits are secondary. When we speak to the common people we should tell them about the religious aspects, and when we speak to those who are not convinced by anything but material matters we should tell them about both the religious and worldly aspects. For each there is a time and a place. End quote from al-‘Ilm by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).
And Allaah knows ***t.




رابط الموضوع باللغة العربية

http://www.islam-qa.com/en/ref/84018

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Holy Qur’aan
What is the Qur’aan?


Praise be to Allaah.
The Qur’aan is the word of the Lord of the Worlds, which Allaah revealed to His Messenger Muhammad (peace and blessings of Allaah be upon him), to bring mankind forth from darkness into light:
“It is He Who sends down manifest Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) to His slave (Muhammad) that He may bring you out from darkness into light
[al-Hadeed 57:9 – interpretation of the meaning]
Allaah has told us in the Qur’aan the stories of the earlier and later generations and the creation of the heavens and the earth. He has explained in detail what is halaal and what is haraam, the basics of good manners and morals, the rulings of worship and dealings with others, the lives of the Prophets and the righteous, and the reward and punishment of the believers and disbelievers. He has described Paradise, the abode of the believers, and He has described Hell, the abode of the disbelievers. He has made it (the Qur’aan) an explanation of all things:
“And We have sent down to you the Book (the Qur’aan) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allaah as Muslims)”
[al-Nahl 16:89 – interpretation of the meaning]
The Qur’aan explains the names and attributes of Allaah and what He has created. It calls us to believe in Allaah, His angels, His Books, His Messengers and the Last Day:
“The Messenger (Muhammad) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allaah, His Angels, His Books, and His Messengers. (They say,) ‘We make no distinction between one another of His Messengers’ — and they say, ‘We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all)’”
[al-Baqarah 2:285 – interpretation of the meaning]
The Qur’aan descri*** the Day of Judgement and what will happen after death – the resurrection, the gathering, the judgement and being brought to account. It descri*** the Cistern, the Siraat (bridge over Hell), the Balance [in which deeds will be weighed], the blessings and torment, and the gathering of mankind on that great Day:
“Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He). Surely, He will gather you together on the Day of Resurrection about which there is no doubt. And who is truer in statement than Allaah?
[al-Nisaa’ 4:87 – interpretation of the meaning]
The Qur’aan calls us to examine and ponder the signs of Allaah in the universe and the verses of the Qur’aan:
“Say: ‘Behold all that is in the heavens and the earth’”
[Yoonus 10:101 – interpretation of the meaning]
“Do they not then think deeply in the Qur’aan, or are their hearts locked up (from understanding it)?”
[Muhammad 47:24 – interpretation of the meaning]
The Qur’aan is the Book of Allaah for all of mankind:
“Verily, We have sent down to you (O Muhammad) the Book (this Qur’aan) for mankind in truth. So whosoever accepts the guidance, it is only for his ownself; and whosoever goes astray, he goes astray only for his (own) loss. And you (O Muhammad) are not a Wakeel (trustee or disposer of affairs, or guardian) over them”[al-Zumar 39:41 – interpretation of the meaning]
The Qur’aan confirms the Books which came before it, the Tawraat (Torah) and Injeel (Gospel), and it is a witness over them, as Allaah says (interpretation of the meaning):
“And We have sent down to you (O Muhammad) the Book (this Qur’aan) in truth, confirming the ******ure that came before it and Muhaymin (trustworthy in highness and a witness) over it (old ******ures)”[al-Maa'idah 5:48]
After the Qur’aan was revealed, it became the Book for all of mankind until the Hour begins. Whoever does not believe in it is a kaafir who will be punished with torment on the Day of Resurrection, as Allaah says (interpretation of the meaning):
“But those who reject Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), the torment will touch them for their disbelief (and for their belying the Message of Muhammad)”[al-An’aam 6:49]
Because of the greatness of the Qur’aan and the signs, miracles, parables and lessons contained therein, in addition to its eloquence and beautiful style, Allaah says (interpretation of the meaning):
“Had We sent down this Qur’aan on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allaah. Such are the parables which We put forward to mankind that they may reflect”[al-Hashr 58:21]
Allaah has challenged mankind and the jinn to produce something like it, even one soorah or one aayah, but they could not do that and will never be able to do that, as Allaah says (interpretation of the meaning):
“Say: ‘If the mankind and the jinn were together to produce the like of this Qur’aan, they could not produce the like thereof, even if they helped one another’”[al-Israa’ 17:88]
Because the Qur’aan is the greatest of the heavenly Books, the most complete, the most perfect and the last of them, Allaah commanded His Messenger Muhammad (peace and blessings of Allaah be upon him) to convey it to all of mankind, as He says (interpretation of the meaning):
“O Messenger (Muhammad)! Proclaim (the Message) which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allaah will protect you from mankind” [al-Maa'idah 5:67]
Because of the importance of this book and the ummah’s need for it, Allaah has honoured us with it. He sent it down to us and has guaranteed to preserve it. Allaah says (interpretation of the meaning):
“Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’aan) and surely, We will guard it (from corruption)” [al-Hijr 15:9]


From Usool al-Deen al-Islami by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri

http://www.islam-qa.com/en/ref/10197

[باب لا يغلق]

جزاكم الله خير
لنا عوده بإذن الله
للمشاركة

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Conditions of righteous deeds
When does Allaah accept a person’s deeds? What are the conditions for a deed to be righteous and acceptable to Allaah?


Praise be to Allaah. An action cannot be an act of worship unless it includes two things: complete love and complete humility. Allaah says (interpretation of the meaning):
“But those who believe, love Allaah more (than anything else)”
[al-Baqarah 2:165]
“Verily, those who live in awe for fear of their Lord”
[al-Mu’minoon 23:57]
And Allaah mentions them together in the aayah (interpretation of the meaning):
“Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us” [al-Anbiya’ 21:90]
Once this is understood, we will realize that worship can only be accepted from a Muslim who believes in Allaah alone (Tawheed), as Allaah says (interpretation of the meaning):
“And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and We shall make such deeds as scattered floating particles of dust” [al-Furqaan 25:23]
In Saheeh Muslim (214) it is narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “I said, ‘O Messenger of Allaah, during the Jaahiliyyah, Ibn Jud’aan used to uphold the ties of kinship and feed the poor. Will that avail him anything?’ He said, ‘It will not avail him anything because he never said, “O Allaah, forgive me my sins on the Day of Judgement”’” – i.e., he did not believe in the resurrection or do good deeds hoping to meet Allaah.
Moreover, the Muslim’s worship will not be accepted unless it meets two basic conditions:
1 – Sincerity of intention towards Allaah, which means that the person’s intention in all his words and deeds, both outward and inward, is to seek the pleasure of Allaah and none other.
2 – It should be in accordance with the sharee’ah which Allaah has prescribed, and he should not worship Allaah in any other way. That is achieved by following the Prophet (peace and blessings of Allaah be upon him) and what he brought, and shunning anything that goes against it, and not inventing any new form of worship that has not been narrated in sound reports from the Prophet (peace and blessings of Allaah be upon him).
The evidence for these two conditions is the aayah (interpretation of the meaning):
“So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord” [al-Kahf 18:110]
Ibn Katheer (may Allaah have mercy on him) said: “ ‘So whoever hopes for the Meeting with his Lord’ means his reward; ‘let him work righteousness’ means, that which is in accordance with the laws of Allaah; ‘and associate none as a partner in the worship of his Lord’ this means seeking the Face of Allaah alone, with no partner or associate. These two conditions are the basis of acceptable deeds, which must be sincerely for the sake of Allaah alone and correct according to the sharee’ah of the Messenger of Allaah (peace and blessings of Allaah be upon him).


Sheikh Muhammed Salih Al-Munajjid

رابط الموضوع
http://www.islam-qa.com/en/ref/13830

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Conditions of Laa ilaaha illa-Allaah
Can you please explain the conditions of Laa ilaaha ill-Allaah (knowledge, certainty, etc), and tell us the rulings on one who does not attain them and one who is ignorant of the meaning of Laa ilaaha ill-Allaah?


Praise be to Allaah.
The conditions of Laa ilaaha ill-Allaah. Shaykh Haafiz al-Hukmi said in his poem Sullam al-Wusool :
“Knowledge, certainty, submission and following. So listen to what I say.
Truthfulness, sincerity and love. May Allaah help you to do that which He loves.”
The first condition is knowledge, in the sense of negating what is negated in the Shahaadah and affirming what is affirmed therein – as opposed to being ignorant of that.
Allaah says (interpretation of the meanings):
“So know (O Muhammad) that Laa ilaaha ill-Allaah (none has the right to be worshipped but Allaah)…” [Muhammad 47:19]
“except for those who bear witness to the truth knowingly” – i.e., that there is no god except Allaah (laa ilaaha ill-Allaah) – “and they know” – in their hearts the meaning of the words that they utter with their lips. [al-Zukhruf 43:86]
It is narrated in al-Saheeh from ‘Uthmaan (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever dies knowing that there is no god except Allaah will enter Paradise.”
The second condition is certainty, in the sense that the one who says these words is absolutely certain of their meaning. Faith is not sufficient unless it is based on certain knowledge with no element of speculation, let alone doubt. Allaah says (interpretation of the meaning):
“Only those are the believers who have believed in Allaah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allaah. Those! They are the truthful”[al-Hujuraat 49:15]
The sincerity of their faith in Allaah and His Messenger is conditional upon there being no element of doubt therein, As for the doubter, he is one of the hypocrites. In al-Saheeh it is narrated that Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Bear witness that there is no god except Allaah and that I am the Messenger of Allaah, for no person meets Allaah with these two, not doubting in them, but he will enter Paradise.’” According to another report: “No person meets Allaah with these two, not doubting in them, and is denied Paradise.”
And it was also narrated from Abu Hurayrah in a lengthy hadeeth that the Prophet (peace and blessings of Allaah be upon him) sent him and said, “Whoever you meet behind this wall who bears witness that there is no god except Allaah, believing in it with certainty in his heart, then give him the glad tidings of Paradise.”
Thus we see that a person’s entering Paradise for saying these words is conditional upon his believing in them with certainty in his heart, with no element of doubt. If this condition is not met the target is not met.
The third condition is acceptance and submission to what these words imply, both in one's heart as well as verbally. Allaah has told us the stories of those who came before, who were saved by their acceptance of these words from the punishment of those who had rejected them. Allaah says (interpretation of the meaning):
“(It will be said to the angels): ‘Assemble those who did wrong, together with their companions (from the devils) and what they used to worship,
Instead of Allaah, and lead them on to the way of flaming Fire (Hell);
But stop them, verily, they are to be questioned.
What is the matter with you? Why do you not help one another (as you used to do in the world)?’
Nay, but that Day they shall surrender.
And they will turn to one another and question one another.
They will say: ‘It was you who used to come to us from the right side (i.e., from the right side of one of us and beautify for us every evil, enjoin on us polytheism, and stop us from the truth, i.e. Islamic Monotheism and from every good deed).’
They will reply: ‘Nay, you yourselves were not believers.
And we had no authority over you. Nay! But you were Taaghoon (transgressing) people (polytheists, and disbelievers).
So now the Word of our Lord has been justified against us, that we shall certainly (have to) taste (the torment).
So we led you astray because we were ourselves astray.’
Then verily, that Day, they will (all) share in the torment.
Certainly, that is how We deal with Al‑Mujrimoon (polytheists, sinners, disbelievers, criminals, the disobedient to Allaah).
Truly, when it was said to them: Laa ilaaha ill-Allaah (none has the right “to be worshipped but Allaah),” they puffed themselves up with pride (i.e. denied it).
And (they) said: ‘Are we going to abandon our aalihah (gods) for the sake of a mad poet?’”[al-Saffaat 37:22-36]
So Allaah has made the reason and cause of their punishment their arrogant refusal to say Laa ilaah ill-Allaah, and their disbelief in the one who brought this message, so that they did not negate what this word negates and they did not affirm what it affirms, rather they said, arrogantly denouncing:
“ ‘Has he made the aalihah (gods) (all) into One Ilaah (God — Allaah). Verily, this is a curious thing!’
And the leaders among them went about (saying): ‘Go on, and remain constant to your aalihah (gods)! Verily, this is a thing designed (against you)!’”[Saad 38:5]
So Allaah showed them to be liars and threw their words back at them through the words of His Messenger (peace and blessings of Allaah be upon him). He said (interpretation of the meaning):
“Nay! he (Muhammad) has come with the truth (i.e. Allaah’s religion — Islamic Monotheism and this Qur’aan) and he confirms the Messengers (before him who brought Allaah’s religion — Islamic Monotheism)”[al-Saffaat 37:37]
Then He said concerning those who accept it (interpretation of the meaning):
“Save the chosen slaves of Allaah (i.e. the true believers of Islamic Monotheism).
For them there will be a known provision (in Paradise),
Fruits; and they shall be honoured,
In the Gardens of Delight (Paradise)”[al-Saffaat 37:40-43]
In al-Saheeh it is narrated from Abu Moosa (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The guidance and knowledge with which Allaah has sent me is like abundant rain which falls on the land. Some of the land absorbs the water and brings forth much grass and vegetation. And some of (the rain) falls on another part of the land which is like a smooth plain and does not hold the water, so no vegetation grows. That is the likeness of the one who understands the religion of Allaah and benefits from that with which Allaah has sent me, so he learns and acts, and the likeness of the one who pays no heed and does not accept the guidance of Allaah with which I have been sent.
The fourth condition is following that which is indicated, as opposed to not following it. Allaah says (interpretation of the meaning):
“And whosoever submits his face (himself) to Allaah, while he is a Muhsin (good‑doer, i.e. performs good deeds totally for Allaah’s sake), then he has grasped the most trustworthy handhold” – i.e., Laa ilaaha ill-Allaah – “And to Allaah return all matters for decision”[Luqmaan 31:22]
What is meant by “submitting one’s face” is following, when one is also a doer of good and a believer in Tawheed. Whoever does not submit his face to Allaah and is not a doer of good has not grasped the most trustworthy handhold. This is what is meant by the following aayah (interpretation of the meaning):
“And whoever disbelieves, let not his disbelief grieve you (O Muhammad). To Us is their return, and We shall inform them what they have done…”[Luqmaan 31:23]
According to a saheeh hadeeth, the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “none of you truly believes until his desire is in accordance with that which I have brought.” This is the ultimate meaning of following.
The fifth condition is truthfulness, as opposed to lying. This means that one says it (Laa ilaaha ill-Allaah) sincerely from the heart, with harmony between what is in the heart and what is said on the lips. Allaah says (interpretation of the meaning):
“Do people think that they will be left alone because they say: ‘We believe,’ and will not be tested.
And We indeed 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, (although Allaah knows all that before putting them to test)”[al-‘Ankaboot 29:2-3]
And He said concerning the hypocrites who spoke these words falsely (interpretation of the meaning):
“And of mankind, there are some (hypocrites) who say: ‘We believe in Allaah and the Last Day,’ while in fact they believe not.
They (think to) deceive Allaah and those who believe, while they only deceive themselves, and perceive (it) not!
In their hearts is a disease (of doubt and hypocrisy) and Allaah has increased their disease. A painful torment is theirs because they used to tell lies” [al-Baqarah 2:8-10]
In al-Saheehayn it is narrated from Mu’aadh ibn Jabal (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said, “there is no one who bears witness that there is no god except Allaah and that Muhammad is His slave and Messenger, sincerely from the heart, but Allaah will make him forbidden for the Fire.”
The sixth condition is sincerity, which means that actions are free from any element of shirk. Allaah says (interpretation of the meaning):
“Surely, the religion (i.e. the worship and the obedience) is for Allaah only [al-Zumar 39:3]
“Say (O Muhammad): ‘Allaah Alone I worship by doing religious deeds sincerely for His sake only’”[al-Zumar 39:14]
In al-Saheeh it is narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “The most deserving of my intercession are those who say Laa ilaaha ill-Allaah sincerely from the heart or from the soul.”
The seventh condition is love for this word and for what it implies and indicates, and love for the people who act upon it and adhere to its conditions and hate whoever or whatever goes against it. Allaah says (interpretation of the meaning):
“And of mankind are some who take (for worship) others ***ides Allaah as rivals (to Allaah). They love them as they love Allaah”[al-Baqarah 2:165]
Allaah tells us that those who believe love Allaah more, because they do not associate anything with Him in that love, as is done by those among the mushrikeen who claim to love Him but who also take others as rivals to Him whom they love as they love Him.
In al-Saheehayn it is narrated from Anas that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No one of you truly believes until I am more beloved to him that his son, his father and all of mankind.”


Islam Q&A
Sheikh Muhammed Salih Al-Munajjid



رابط الموضوع
http://www.islam-qa.com/en/ref/12295

[فجر الدعوة]

Sources of Islamic legislation
What are the sources of Islamic legislation?.


Praise be to Allaah.
The sources of Islam on which all beliefs, principles and rulings are based are represented by the two Revelations: the Qur’aan and Sunnah. This is what is implied by Islam being a divinely-revealed religion: its pillars are based on infallible ****s that were sent down from heaven, which are represented in the verses of the Holy Qur’aan and the ****s of the saheeh Prophetic Sunnah.
Imam al-Shaafa’i (may Allaah have mercy on him) said:
No view is binding unless it is based on the Book of Allaah or the Sunnah of His Messenger (peace and blessings of Allaah be upon him). Everything other than them should be based on them. End quote.
Jimaa’ al-‘Ilm.
From these two sources the scholars derived other principles on which rulings may be based. Some scholars called them the sources of sharee’ah or the sources of Islamic legislation. They are: ijmaa’ (scholarly consensus) and qiyaas (analogy).
Imam al-Shaafa’i (may Allaah have mercy on him) said: No one has any right whatsoever to say that something is halaal or haraam except on the basis of knowledge, and the basis of knowledge is a **** in the Qur’aan or Sunnah, or ijmaa’ (scholarly consensus) or qiyaas (analogy). End quote.
Al-Risaalah (39).
Ibn Taymiyah (may Allaah have mercy on him) said:
If we say Qur’aan, Sunnah and ijmaa’, they all stem from the same source, because the Messenger agrees with everything that is in the Qur’aan, and the ummah is unanimously agreed upon it in general. There is no one among the believers who does not believe it is obligatory to follow the Book. And everything that the Prophet enjoined in his Sunnah, the Qur’aan obliged us to follow it. So the believers are unanimously agreed upon that, and everything on which the Muslims are unanimously agreed can only be true and in accordance with what is in the Qur’aan and Sunnah. End quote.
Majmoo’ al-Fataawa (7/40).
Dr. ‘Abd al-Kareem Zaydaan said:
What is meant by the sources of fiqh is the evidence from which it is derived and on which it is based. If you wish, you may say: The sources from which it is derived. Some people call these sources the “sources of sharee’ah” or “the sources of Islamic legislation.” No matter what they are called, the sources of fiqh all derive from the Revelation (wahy) of Allaah, whether it is Qur’aan or Sunnah. Hence we prefer to divide these sources into original sources, namely the Qur’aan and Sunnah, and secondary sources to which the ****s of the Qur’aan and Sunnah refer, such as ijmaa’ (scholarly consensus) and qiyaas (analogy). End quote.
Al-Madkhil li Diraasat al-Sharee’ah al-Islamiyyah (p. 153).
With regard to sources other than these four, such as the opinions of the Sahaabah, istihsaan (discretion), sadd al-dharaa’i’ (blocking the means that lead to evil), istishaab, ‘urf (custom), the laws of those who came before us, al-masaalih al-mursalah (things that serve the general interests of the Muslims) and so on, the scholars differed as to how valid it is to use them as evidence. According to the view that they are acceptable – all or some of them – they are secondary to the Qur’aan and Sunnah and should be in accordance with them.
And Allaah knows ***t.


رابط الموضوع باللغة العربية
http://www.islam-qa.com/en/ref/112268 (http://www.islam-qa.com/en/ref/112268)