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The Important
Lessons for the Muslim Ummah
Lecture by
Sheikh Abdul
Aziz bin Abdullah bin Baz
Original translation by Khalid A. Al-Awadh
All Praise is due to Allah, we praise Him, and seek His
help and forgiveness. We seek refuge in Allah, the Most High, from the
evils of our own selves and from our wicked deeds. Whomsoever has been
guided by Allah, none can misguide him, and whomsoever has been misguided
by Allah, none can guide him. I bear witness that there is no true god
worthy of being worshipped except Allah, alone, without partner or
associate. I further bear witness that Muhammad is His true slave and
Messenger. May Allah, 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 Allah (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 Islam (as Muslims with complete
submission to Allah)" (the Holy Quran 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 Allah through Whom you
demand your mutual (rights) and (do no cut the relations of) the wombs
(kinship). Surely, Allah is ever an All Watcher over you" ( Qur'an
4:1).
" O ye who believe ! Keep your duty to Allah 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 Allah and
His Messenger, he has indeed achieved a great success" (Qur'an
33:70-71).
Know that the most truthful speech is that of
Allah's Book (the Qur'an), and that the best of guidance is that of
Muhammad, salla Allah u alihi wa sallam. The worst of evils are
innovations (foreign to the true teachings of Islam), 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 Islamic beliefs and acts of worship. We ask Allah 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
GLOSSARY
salla Allah u alihi wa sallam : May Allah Praise
him and grant him peace.
Subhanahu wa ta'ala : Most Glorified, Most
Exalted.
Radiya Allah u Annhu (or Annha) : May Allah be
pleased with him (or with her).
Hadeeth : The traditions of the Prophet,
salla Allah u alihi wa sallam, his sayings and deeds. The hadeeths
were collected by famous scholars like Al-Bukhari, Muslim, Ahmad,
An-Nasa'ee, At-Tirmidhi, Abu Dawoud, Ibn Majah, and others.
The First Lesson:
Memorizing the opening Surah (Chapter) of the
Qur'an: 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'an.
The Second Lesson:
Knowing the meaning and the conditions of the
declaration of Ash-Shahadatan
that: "there is no true God except Allah, and that Muhammad, salla
Allah u alihi wa sallam, is the Messenger of Allah". The phrase that
"there is no true God" negates anything or anyone that is being
worshipped other than Allah, and the phrase: "except Allah"
confirms that all forms of worship, submission and adoration must be for
Allah alone, without setting up rivals with Him. The conditions needed to
fulfill the meaning of Ash-Shahadatan 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-Shahadatan, which leads to the dispel of uneasiness, dislike,
or hate to what it implies.
-
Adherance: conducting what Allah has decreed
regarding His worship.
-
Accepting to obey Allah by this declaration.
-
Dissociating from anything or anyone being
worshipped other than Allah.
The Third Lesson:
The six fundamental articles of faith are:
Believing in Allah (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 Allah 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 Allah) is divided
into three articles:
First, believing in the Oneness of Allah in the
sense of His being the only Creator, Preserver, Nourisher,...etc. This
belief is called
Tawheed Ar-Ruboobeyah.
Second, acknowledging that Allah 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
Allah's Names and Attributes. This belief is called Tawheed Al-Asmaa
was-Sifat.
As for Shirk (associating anything or anyone in worship
with Allah), it is divided into three types:
- First: Major Shirk (Ash Shirk Al Akbar) which Allah
does not forgive.
-
Allah says regarding Shirk:
"But if they had joined in worship others
with Allah, all that they used to do would have been of no benefit to
them"
(Qur'an 6: 88).
"It is not for the Mushrikeen (polytheists)
to maintain the Mosques of Allah (i.e. to pray and worship Allah
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." (Quran 9:17).
The one who associate others with Allah and dies on
this shirk will not be forgiven and Jannah (Paradise) is
forbidden to him, as Allah, Most Mighty and Honored says:
"Verily, Allah 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 Allah in
worship, he has indeed invented a tremendous sin." (Qur'an 4:48).
"Verily, whosoever sets up partners in
worship with Allah, then Allah has forbidden the Jannah for him."
(Qur'an 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'an or in the Prophet's
tradition but is not the same as Major Shirk.
Riya (showing off) and swearing by other
than Allah are examples of this kind of Shirk. Prophet Muhammad,
salla Allah 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, salla Allah u alihi wa sallam, also
said: "He who swears by anything other than Allah commits Minor
shirk ".
The Prophet, salla Allah u alihi wa sallam,
also warned:
"Do not say: 'had Allah and such and such
(person) willed', but say: 'had Allah then such and such
(person) willed' ". This kind of Shirk does not necessarily lead
to disbelief from Islam or an eternal stay in Hell. It negates,
however, the completeness of faith.
- The Third kind of shirk is the hidden Shirk.
-
Prophet Muhammad, salla Allah u alihi 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 Allah", 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 Islam out of fear. It is
Minor if it is the same as Riya.
The Fifth Lesson:
The five pillars of Islam are:
Ash-Shahadatan: bearing witness that there is
none worthy of being worshipped except Allah and that Muhammad, salla
Allah u alihi wa sallam, is His Messenger; establishing prayers;
paying the alms (Zakat); 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:
Islam, 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 "Allah u Akbar",
which means: "Allah is the Greatest"; reading the opening Surah of
the Qur'an (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;
tranquillity 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, salla Allah u alihi wa
sallam; and turning the face to the right side and to the left one
saying "Assalamu Alaykum wa Rahmatu Allah" ("Peace and Mercy of
Allah be upon you") one time on each side.
(Note: salat 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 "Allah u Akbar"
other than
Takbeerat Al-Ihram (which is basic); saying "Sami Allah u liman
hamidah" ("Allah accepts any who are thankful to Him") by the
Imam as well as the one who is praying alone, and saying "Rabbana wa
laka Alhamd" ("Our Lord, praise be to You") for both the Imam
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 Allah i
wassalawatu wattayyibat. Assalamu alayka ayyuha annabi wa rahmat u Allah i
wa barakatuh, Assalamu alayna wa ala ibadi i Allah i assalihin, Ashadu an
la ilaha illa Allah, wa ashadu anna Muhammadan abduhu wa Rasuluh."
"Greetings, prayers ant the good things of life
belong to Allah . Peace be upon you, O Prophet, and the Mercy of Allah and
His blessings. Peace be upon us all and on the righteous servants of
Allah. I bear witness that there is no true God worthy of worship but
Allah alone, and I bear witness that Muhammad is His true slave and
Messenger."
Second Part: "Allahumma 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 Allah! 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
Allah'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 Allah whatever he wishes, especially
the type of invocation said by the Prophet, salla Allah u alihi wa sallam,
:
"O Allah 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 Allah and His Messenger). O Allah 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:
-
The opening call of the prayer.
-
Placing the right hand over the left one with both
over the chest while in the standing position.
-
Raising the hands up to the level of the shoulders
or near the ears with the fingers being close together (not separated)
when saying "Allah 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.
-
Saying "Subhana Rabbi Al-Adheem" and
"Subllana Rabbi Al- A'la" more than once in Ruku and Sujud,
respectively.
-
Saying "Rab Ighfer li warhamni wahdini warzuqni
wa'afni, wajburni" ("Allah, 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.
-
Bowing down, making the head and back on one level.
This is the position of Ruku.
-
While prostrating, the arms should not be brought
close to the sides nor the abdomen to the thighs or the thighs to the
legs.
-
Raising the arms in Sujud.
-
Praying for the Prophet and the family of Muhammad,
Ibrahim and the family of Ibrahim (as in Tashahud).
-
Performing the early morning prayer and the first
two units of the sunset and the evening prayer with an audible voice.
-
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.
-
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.
-
Making Du'a (to invoke Allah) following the
recitation of the last Tashahud.
-
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.
-
Reciting another passage from the Holy Qur'an 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:
-
Islam.
-
Sanity.
-
Maturity.
-
Intention and ..
-
..its continuity (i.e. the person should not intend
to discontinue his ablution before its completion).
-
If one performs Istinja' (cleaning the areas
of natural discharges with water) or with stones, tissues, leaves etc.
(Istijmar) before ablution.
-
Water must be pure and Mubah (i.e. it is not
stolen or taken by force).
-
The removal of all things that prevent water from
reaching the parts of ablution such as mud.
-
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.
-
Causes that requires ablution (e.g. urine, eating
camel meat, sleep, etc.)
The Thirteenth Lesson:
The obligatory elements of ablution are:
-
Washing the face, including rinsing out the mouth
with water and cleansing the nostrils of the nose.
-
Washing the two hands up to and including the
elbows.
-
Wiping the whole head including the two ears.
-
Washing the two feet including the heels.
-
Doing the ablution in the prescribed sequence,
without delays.
The Fourteenth Lesson:
The six nullifying acts of the ablution are:
-
Natural excretion, such as urine, feces,
gas,...etc.
-
Any unclean substance excessively discharged from
the body.
-
Losing one's reason due to sleep, loss of
consciousness or otherwise.
-
Eating camel meat (because the Prophet, salla
Allah u alihi wa sallam, ordered so).
-
Rejection of Islam.
-
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, salla Allah u alihi 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 Allah, Most Glorified:
"..or you have been in contact with women (by
sexual relations)..." (Qur'an 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 Allah had made
unlawful, being a good neighbor, helping the needy, and other morals
stated either in the Holy Qur'an or in the Prophet's, salla Allah u
alihi wa sallam, tradition.
The Sixteenth Lesson:
Islamic decencies:
Greeting, cheerfulness, eating and drinking with the
right hand, adhering to the Islamic 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
Islamic 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 Allah
and His messenger, salla Allah u alihi wa sallam.
The Eighteenth Lesson:
Washing the dead body and performing the funeral
prayer:
a) Washing the dead:
-
When a Muslim is confirmed dead his eyes must be
closed and his jaws brought together.
-
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).
-
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:
-
Dir': a loose outer garment with sleeves
slit in front.
-
Khimar: covering head and face.
-
Izzar: a sheet wrapped around the waist,
and
-
Two overall wrapping sheets.
Young girls can be wrapped with a gown and two
sheets.
-
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 Allah be pleased with
him, was washed by his wife; and Ali bin Abi Taleb, may Allah be
pleased with him, washed his wife, Fatimah, the daughter of the
Prophet, may Allah be pleased with her.
b) The funeral prayer (Salat-Aljanaza):
Saying Takbeer: "Allah u Akbar" four
times. Reciting Al-Fatiha after the first Takbeer. Following the second
Takbeer, one prays for the Prophet, salla Allah u alihi wa sallam,
as he does in Tashahud. Then after saying "Allah u Akbar" for the
third time, one recites what is usually said in other prayers like asking
Allah to forgive all Muslims or any supplications he knows, preferably
this:
"Allahumma Ighfir li hayyina wa mayyitina, wa
shahidina wa ghaibina wa sagheerina wa kabeerina wa thakarina wa unthana.
Allahumma man ahyaytahu minna fa ahyihi ala al Islam, wa man tawaffaytah u
minna fa tawaffahu ala al eeman. Allahmma la tahrimna ajrah, wa la
taftinna baadah".
"O Allah, 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 Allah,
whomsoever you grant to live, from among us, help him to live in Islam and
whomsoever of us you cause to die, help him to die in faith. O Allah, 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:
"Allahumma 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. Allahumma la tahrimna
ajrahu, wa la tudhlilna ba'dahu. "
"O Allah 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 Allah don't deprive us from his reward and don't let
us go astray after him."
Then after saying "Allah 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 "Allah u
Akbar"
In the case when the dead is a child or an infant, the
following Du'a
is made:
"Allahumma ejalhu dhiktan liwalidayehi, washafeean
mujaban. Allahuma 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 Allah 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 Allah make of him an excess in the
measures and in the rewards (granted by Allah) to his parents. Let him
join the company of the righteous believers and make him under the care of
Abraham (may the peace of Allah be upon him), and protect him, by Your
Mercy, from the torment of the blazing Fire ".
The Position of the Imam in the Funeral Prayer:
The tradition is for the Imam 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 Imam. 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 Imam are to stand behind him just as
in other prayers. It is acceptable for one to stand to the right of the
Imam if he finds no place behind him.
All praise is due to Allah and His blessings and peace
be upon His Prophet, his family and his companions
A lesson given by sheikh Abdul Aziz bin Abdullah bin
Baz
Original translation by Khalid A. Al-Awadh
Reviewed & Edited by Dr. Saleh As-Saleh
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