40 hadith of annawawee

Hadith # 1

On the authority of Omar bin Al-Khattab, who said : I heared the messenger of Allah salla Allah u alihi wa sallam say :

"Actions are but by intention and every man shall have but that which he intended. Thus he whose migration was for Allah and His messenger, his migration was for Allah and His messenger, and he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that for which he migrated."

Related by Bukhari and Muslim



Hadith # 2

Also on the authority of Omar, who said :

One day while we were sitting with the messenger of Allah there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black; no signs of journeying were to be seen on him and none of us knew him. He walked up and sat down by the prophet. Resting his knees against his and placing the palms of his hands on his thighs, he said:"O Muhammed, tell me about Islam". The messenger of Allah said: "Islam is to testify that there is no god but Allah and Muhammed is the messenger of Allah, to perform the prayers, to pay the zakat, to fast in Ramadhan, and to make the pilgrimage to the House if you are able to do so." He said:"You have spoken rightly", and we were amazed at him asking him and saying that he had spoken rightly. He said: "Then tell me about eman."He said:"It is to believe in Allah, His angels, His books, His messengers, and the Last Day, and to believe in divine destiny, both the good and the evil thereof." He said:"You have spoken rightly". He said: " Then tell me about ehsan." He said: "It is to worship Allah as though you are seeing Him, and while you see Him not yet truly He sees you". He said: "Then tell me about the Hour". He said: "The one questioned about it knows no better than the questioner." He said: "Then tell me about its signs." He said: "That the slave-girl will give birth to her mistress and that you will see the barefooted, naked, destitute herdsman competing in constructing lofty buildings." Then he took himself off and I stayed for a time. Then he said: "O Omar, do you know who the questioner was?" I said: "Allah and His messenger know best". He said: "He was Jebreel (Gabriel), who came to you to teach you your religion."

Narrated by Muslim

Hadith # 3

On the authority of Ibn Omar, the son of Omar bin Al-Khattab, may Allah be pleased with both, who said : I heared the messenger of Allah say :

"Islam has been built on five [pillars]: testifying that there is no god but Allah and that Muhammed is the messenger of Allah, performing the prayers, paying the zakat, making the pilgrimage to the House, and fasting in Ramadan."

Related by Bukhari and Muslim

Hadith # 4

On the authority of Abdullah bin Masud, who said : the messenger of Allah, and he is the truthful, the believed narrated to us :

"Verily the creation of each one of you is brought together in his mother's belly for forty days in the form of seed, then he is a clot of blood for a like period, then a morsel of flesh for a like period, then there is sent to him the angel who blows the breath of life into him and who is commanded about four matters: to write down his means of livelihood, his life span, his actions, and whether happy or unhappy. By Allah, other than Whom there is no god, verily one of you behaves like the people of Paradise until there is but an arm's length between him and it, and that which has been written over takes him and so he behaves like the people of Hell-fire and thus he enters it; and one of you behaves like the people of Hell-fire until there is but an arm's length between him and it, and that which has been written over takes him and so he behaves like the people of Paradise and thus he enters it."

Related by Bukhari and Muslim

Hadith # 5

On the authority of Aishah, who said : The messenger of Allah said:

"He who innovates something in this matter of ours that is not of it will have it rejected."

Narrated by Bukhari and Muslim

And in one version by Muslim it reads :

"He who does an act which our matter is not [in agreement] with will have it rejected."

Hadith # 6

On the authority of Al-Numan bin Basheer, who said : I heared the messenger of Allah say :

"That which is lawful is plain and that which is unlawful is plain and between the two of them are doubtful matters about which not many people know. Thus he who avoids doubtful matters clears himself in regard to his religion and his honor, but he who falls into doubtful matters falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and truly Allah's sanctuary is His prohibitions. Truly in the body there is a morsel of flesh which, if it be whole, all the body is whole and which, if it be diseased, all of it is diseased. Truly it is the heart."

Narrated by Bukhari and Muslim

Hadith # 7

On the authority of Tamim Al-Dari that the prophet said:

"Religion is sincerity". We said: "To whom?" He said: "To Allah and His Book, and His messenger, and to the leaders of the Muslims and their common folk".

Narrated by Muslim

Hadith # 8

Abdullah bin Omar narrated that the messenger of Allah said:

"I have been ordered to fight against people until they testify that there is no god but Allah and that Muhammed is the messenger of Allah and until they perform the prayers and pay the zakat, and if they do so they will have gained protection from me for their lives and property, unless [they do acts that are punishable] in accordance with Islam, and their reckoning will be with Allah the Almighty."

Related by Bukhari and Muslim.

Hadith # 9

On the authority of Abu Hurairah, who said : I heared the messenger of Allah say :

"What I have forbidden to you, avoid; what I have ordered you [to do], do as much of it as you can. It was only their excessive questioning and their disagreeing with their prophets that destroyed those who were before you."

Related bu Bukhari and Muslim

Hadith # 10

On the authority of Abu Hurairah, who said : the messenger of Allah said :

"Allah the Almighty is good and accepts only that which is good. Allah has commanded the faithful to do that which he commanded the messengers, and the Almighty has said: "O ye messengers ! Eat of the good things and do right". And Allah the Almighty has said : "O ye who believe! Eat of the good things wherewith We have provided you" Then he mentioned [the case of] a man who, having journeyed far, is dishevelled and dusty and who spreads out his hands to the sky [saying] : "O Lord! O Lord!" - while his food is unlawful, his drink unlawful, his clothing unlawful, and he is nourished unlawfully, so how can he be answered !"

Related by Muslim

Hadith # 11

On the authority of Al-Hasan bin Ali, the grandson of the messenger of Allah, who said : I memorized from the messenger of Allah his saying :

"Leave that which makes you doubt for that which does not make you doubt."

Narrated by Termithi and Nasaee, and Tirmithi said it is true and fine hadith.

Hadith # 12

On the authority of Abu Hurairah, who said : The messenger of Allah said :

"Part of someone's being a good Muslim is his leaving alone that which does not concern him."

Fine hadith narrated by Termithi and others

Hadith # 13

On the authority of Anas bin Malik, the servant of the messenger of Allah, that the prophet said :

"None of you [truely] believes until he wishes for his brother what he wishes for himself."

Related by Bukhari and Muslim

Hadith # 14

Abdullah bin Masud narrated that the messenger of Allah said :

"The blood of a Muslim may not be legally spilt other than in one of three [instances] : the married person who commits adultery; a life for a life; and one who forsakes his religion and abandons the community."

It was related by Bukhari and Muslim

Hadith # 15

Abu Hurairah narrated that the messenger of Allah said :

"Let him who believes in Allah and the Last Day either speak good or keep silent, and let him who believes in Allah and the Last Day be generous to his neighbour, and let him who believes in Allah and the Last Day be generous to his guest."

Related by Bukhari and Muslim

Hadith # 16

On the authority of Abu Hurairah, who said : a man said to the prophet :

"Counsel me". He said : " Do not become angry". The man repeated [his request] several times, and he said: "Do not become angry ".

Narrated by Bukhari

Hadith # 17

Abu Yaala Shaddad bin Aws said that the messenger of Allah said :

"Verily Allah has prescribed proficiency in all things. Thus, if you kill, kill well; and if you slaughter, slaughter well. Let each one of you sharpen his blade and let him spare suffering to the animal he slaughters."

Related by Muslim.

Hadith # 18

On the authority of Abu Dhar Jundub bin Junadah, and Muadh bin Jabal that the messenger of Allah said :

"Fear Allah wherever you are, and follow up a bad deed with a good one and it will wipe it out, and behave well towards people."

Tirmithi narrated the hadith and said it was fine, and in another version, said ture and fine

Hadith # 19

On the authority of Abdullah bin Abbas, who said : One day I was behind the prophet and he said to me:

"Young man, I shall teach you some words [of advice] : Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask of Allah; if you seek help, seek help of Allah. Know that if the Nation were to gather together to benefit you with anything, it would benefit you only with something that Allah had already prescribed for you, and that if they gather together to harm you with anything, they would harm you only with something Allah had already prescribed for you. The pens have been lifted and the pages have dried."

Narrated by Termithi, who said it is true and fine hadith

In a version other than that of Tirmithi it reads:

"..Be mindful of Allah, you will find Him before you. Get to know Allah in prosperity and He will know you in adversity. Know that what has passed you by was not going to befall you; and that what has befallen you was not going to pass you by. And know that victory comes with patience, relief with affliction, and ease with hardship."

Hadith # 20

Uqbah bin Amre Al-Ansari narrated that the messenger of Allah said :

"Among the words people obtained from the First Prophecy are : If you feel no shame, then do as you wish."

It was related by Bukhari.

Hadith # 21

On authority of Sufian bin Abdullah, may Allah be pleased with him said:

I said: "O Messenger of Allah, tell me something about Islam which I can ask of no one but you". He said:" Say:'I believe in Allah', and thereafter be upright."

Related by Muslim.

Hadith # 21

Jaber bin Abdullah Al-Ansari narrated that :

A man asked the messenger of Allah : "Do you think that if I perform the obligatory prayers, fast in Ramadan, treat as lawful that which is lawful and treat as forbidden that which is forbidden, and do nothing further, I shall enter Paradise ?" He said: "Yes."

Related by Muslim.

Hadith # 22

On the authority of Abu Malik Al-Harith bin Asim Al-Ashari said that the messenger of Allah said:

"Purity is half of faith. alhamdu-lillah [Praise be to Allah] fills the scales, and subhana-Allah [How far is Allah from every imperfection] and alhamdu-lillah [Praise be to Allah] fill that which is between heaven and earth. Prayer is light; charity is a proof; patience is illumination; and the Quran is an argument for or against you. Everyone starts his day and is a vendor of his soul, either freeing it or bringing about its ruin."

Related by Muslim.

Hadith # 23

On the authority of Abu Dharr Al-Ghafari, of the prophet is that among the sayings he relates from his Lord is that He said:

"O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another.

O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you. O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you.

O My servants, you will not attain harming Me so as to harm Me, and you will not attain benefiting Me so as to benefit Me. O my servants, were the first of you and the last of you, the human of you and the jinn of you to become as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more than a needle decreases the sea if put into it.

O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him who finds good praise Allah, and let him who finds other than that blame no one but himself."

Related by Muslim

Hadith # 24

On the authority of Abu Dharr :

Some of the companions of the messenger of Allah said :" O Messenger of Allah, the affluent have made of with the rewards, they pray as we pray they fast as we fast, and they give away in charity the superfluity of their wealth." He said:" Has not Allah made things for you to give away in charity ? every tasbihah is a charity, every takbirah is a charity, every tahmidah is a charity, and every tahlilah is a charity, to enjoin a good action is a charity, to forbid an evil action is a charity, and in the sexual act of each of you there is a charity." They said: "O Messenger of Allah, when one of us fulfils his sexual desire will he have some reward for that?" He said: "Do you not think that were he to act upon it unlawfully he would be sinning ? Likewise, if he has acted upon it lawfully he will have a reward."

Related by Muslim.

Hadith # 25

On the authority of Abu Hurairah, who said: The messenger of Allah said :

"Each person's every joint must perform a charity every day the sun comes up : to act justly between two people is a charity; to help a man with his mount, lifting him onto it or hoistingd up his belongings onto it is a charity: a good word is a charity, every step you take to prayers is a charity and removing a harmful thing from the road is a charity."

Related by Bukhari and Muslim.

Hadith # 26

On the authority of Al-Nawwas bin Samaan, that the prophet said:

"Righteousness is good morality, and wrongdoing is that which wavers in your soul and which you dislike people finding out about."

Related by Muslim.

Hadith # 27

And on the authority of Wabisa bin Mabad, may Allah be pleased with him, who said:

I came to the messenger of Allah and he said: "You have come to ask about righteousness ?" . I said:" Yes." He said: "Consult your heart. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and wrongdoing is that which wavers in the soul and moves to and from in the breast even though people again and again have given you their legal opinion [in its favor]."

A good hadith transmetted from the Musnads of the two Imams, Ahmed bin Hanbal and Al-Darimi, with a good chain of authorities.

Hadith # 28

On the authority of Abu Najih Al-Erbadh bin Sariah, who said :

The messenger of Allah gave us a sermon by which our hearts were filled with fear and tears came to our eyes. We said: "O Messenger of Allah, it is as though this is a farewell sermon, so councel us." He said: "I councel you to fear Allah and to give absolute obedience even if a slave becomes your leader. Verily he among you who lives [long] will see great controversy, so you must keep to my sunnah and to the sunnah of the rightly-guided Khalifahs - cling to them stubbornly. Beware of newly invented matters, for every invented matter is an innovation and every innovation is a going astray, and every going astray is in Hell-fire."

Related by Abu Dawud and Al-Tirmithi, who said that it was a fine and true Hadith.

Hadith # 29

On the authority of Muadh bin Jabal, who said:

I said: "O Messenger of Allah, tell me of an act which will take me into Paradise and will keep me away from Hell fire." He said: "You have asked me about a major matter, yet it is easy for him for whom Allah Almighty makes it easy. You should worship Allah, associating nothing with Him, you should perform the prayers, you should pay the zakat, you should fast in Ramadan, and you should make the pilgrimage to the House." Then he said:" Shall I not show you the gates of goodness ? Fasting [which] is a shield, charity [which] extigueshes sin as water extebgueshes fire; and the praying of a man in the deapth of night." Then he recited :

"Who forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on them. No soul knoweth what is kept hid for them of joy, as a reward for what they used to do". (quran, verse)

Then he said: " Shall I not tell you of the peak of the matter, its pillar, and its topmost part?" I said: "Yes, O Messenger of Allah." He said: "The peak of the matter is Islam; the pillar is prayer; and its topmost part is jihad." Then he said: "Shall I not tell you of the controling of all that ?" I said:"Yes, O Messenger of Allah", and he took hold of his tongue and said: "Restrain this." I said: "O Prophet of Allah, will what we say be held against us ?" He said: "May your mother be bereaved of you, Muadh ! Is there anything that topples people on their faces - or he said on their noses into Hell-fire other than the jests of their tongues ?"

Related by Al-Tirmithi, who said it was a fine and true hadlth.

Hadith # 30

On the authority of Jurthum bin Nashir that the messenger of Allah said :

"Allah the Almighty has laid down religious duties, so do not neglict them. He has set boundaries, so do not over step them. He has prohibited some things, so do not violate them; about some things He was silent-out of compassion for you, not forgetfulness, so seek not after them."

A fine hadith related by Al-Daraqutni and others.

Hadith # 31

On the authority of Sahl bin Saad Al-Saedi, who said :

A man came to the prophet and said: "O Messenger of Allah, direct me to an act which, if I do it, [will cause] Allah to love me and people to love me." He said: "Renounce the world and Allah will love you, and renounce what people possess and people will love you."

A fine Hadith related by Ibn Majah and others with good chains of authorities.

Hadith # 32

On the authority of Saad bin Malik Al-Khudari, that the messenger of Allah said :

"There should be neither harming nor reciprocating harm."

A fine hadith related by Ibn Majah, Al-Daraqutni and others

Hadith # 33

On the authority of Ibn Abbas that the Messenger of Allah said:

"Were people to be given in accordance with their claim, men would claim the fortunes and lives of [other] people, but the onus of proof is on the claimant, and the taking of an oath is incumbent upon him who denies."

A fine hadith related by Al-Baihaqi and others



Hadith # 34

On the authority of Abu Saeed Al-Khurdari, who said: I heard the messenger of Allah say:

"Whosoever of you sees an evil action, let him change it with his hand; and if he is not able to do so, then with his tongue; and if he is not able to do so, then with his heart; and that is the weakest of faith."

Related by Muslim.

Hadith # 35

On the authority of Abu Hurairah, who said : the messenger of Allah said :

"Do not envy one another; do not inflate prices one to another; do not hate one another; do not turn away from one another; and do not undercut one another, but be you, O servants of Allah, brothers. A muslim is the brother of a muslim: he neither oppresses him nor does he fail him, he neither lies to him nor does he hold him in contempt. Piety is right here-and he pointed to his breast three times. It is evil enough for a man to hold his brother muslim in contempt. The whole of a muslim for another muslim is inviolable: his blood, his property, and his honor."

Related by Muslim.

Hadith # 36

On the authority of Abu Hurairah that the Prophet said:

"Whosoever removes a worldly grief from a believer, Allah will remove from him one of the griefs of the Day of Judgment. Whosoever alleviates [the lot of] a needy person, Allah will alleviate [his lot] in this world and the next. Whosoever shields a Muslim, Allah will shield him in this world and the next. Allah will aid a servant [of His] so long as the servant aids his brother. Whosoever follows a path to seek knowledge therein, Allah will make easy for him a path to Paradise. No people gather together in one of the houses of Allah, reciting the Book of Allah and studying it among themselves, without tranquility descending upon them, mercy enveloping them, the angels surrounding them, and Allah making mention of them amongst those who are with Him. Whosoever is slowed down by his actions will not be hastened forward by his lineage."

Related by Muslim in these words.

Hadith # 37

On the authority of Ibn Abbas that the messenger of Allah, among the sayings he relates from his Lord is :

"Allah has written down the good deeds and the bad ones." Then he explained it [by saying that] :" He who has intended a good deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down with Himself as from ten good deeds to seven hundred times, or many times over. But if he has intended a bad deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down as one bad deed."

Related by Bukhari and Muslim in their two salihs

Hadith # 38

On the authority of Abu Hurairah, who said: the messenger of Allah said:

Allah the Almighty has said: "Who soever shows enmity to a friend of Mine, I shall be at war with him. My servant does not draw near to Me with anything more loved by Me than the religious duties I have imposed upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him and were he to ask Me for refuge, I would surely grant him it."

Related by Bukhari.

Hadith # 39

On the authority of Ibn Abbas that the messenger of Allah said:

"Allah has pardoned for me my people for [their] mistakes and [their] forgetfulness and for what they have done under duress."

A fine hadith related by Ibn Majah,Al-Baihqi, and others.

Hadith # 40

On the authority of Abdullah bin Omar, who said: The messenger of Allah took me by the shoulder and said:

"Be in the world as though you were a stranger or a wayfarer."

The son of Omar used to say:

"At evening do not expect [to live till] morning, and at morning do not expect [to live till] evening. Take from your health for your illness and from your life for your death."

Related by Bukhari

Hadith # 41

On the authority of Abu Muhammad Abdullah bin Amr bin Al-Aas, who said : The messenger of Allah, said:

"None of you [truely] believes until his inclination is accordance with what I have brought."

a fine and true hadith which we have transmitted from the book of Hujjah with a sound chain of authorities.

Hadith # 42

On the authority of Anas, who said: I heard the messenger of Allah say:

Allah the Almighty has said: "O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great as its."

Related by Al-Tirmithi, who said that it was a good and sound Hadith.

This is an unauthorized modified version of an English translation of the book. The original English translation was published by :
The International Islamic Federation of Students Organizations
Translated by Ezzeddin Ibrahim and Denys Johnson-Davies

The organization publications could be acquired from :
International Islamic Publishing House
P.O. Box 55195 Riyadh 11534 - Saudi Arabia - Tel 4650818 / 4647213 - Fax 4633489

الدروس المهمة لعامة الأمة

الدروس المهمة لعامة الأمة

تأليف

سماحة الشيخ

عبد العزيز بن عبد الله بن باز

بسم الله الرحمن الرحيم

مقـدمــــة

الحمد لله رب العالمين، والعاقبة للمتقين، وصلى الله وسلم على عبده ورسوله نبينا محمد، وعلى آله وأصحابه أجمعين.

أما بعد :

فهذه كلمات موجزة في بيان بعض ما يجب أن يعرفه العامَّة عن دين الإسلام، سميتها: (الدروس المهمة لعامَّة الأمة).

وأسأل الله أن ينفع بها المسلمين، وأن يتقبلها مني، إنه جواد كريم.

عبد العزيز بن عبد الله بن باز

الدروس المهمة لعامة الأمة

الدرس الأول: سورة الفاتحة وقصار السور

سورة الفاتحة وما أمكن من قصار السور، من سورة الزلزلة إلى سورة الناس، تلقيناً، وتصحيحاً للقراءة، وتحفيظاً، وشرحاً لما يجب فهمه.

الدرس الثاني: أركان الإسلام

بيان أركان الإسلام الخمسة، وأولها وأعظمها: شهادة أن لا إله إلا الله، وأن محمداً رسول الله، بشرح معانيها، مع بيان شروط لا إله إلا الله، ومعناها: (لا إله) نافياً جميع ما يعبد من دون الله، (إلا الله) مثبتاً العبادة لله وحده لا شريك له.

وأما شروط (لا إله إلا الله) فهي: العلم المنافي للجهل، واليقين المنافي للشك، والإخلاص المنافي للشرك، والصدق المنافي للكذب، والمحبة المنافية للبغض، والانقياد المنافي للترك، والقبول المنافي للرد، والكفر بما يعبد من دون الله.

وقد جمعت في البيتين الآتيين:

علم يقين وإخلاص وصدقك مع***** محبة وانقياد والقبــول لهـا

وزيد ثامنها الكفران منك بمـا *****سوى الإله من الأشياء قد ألها

مع بيان شهادة أن محمداً رسول الله، ومقتضاها: تصديقه فيما أخبر، وطاعته فيما أمر، واجتناب ما نهى عنه وزجر، وألا يعبد الله إلا بما شرعه الله عز وجل، ورسوله صلى الله عليه وسلم.

ثم يبين للطالب بقية أركان الإسلام الخمسة، وهي: الصلاة، والزكاة، وصوم رمضان، وحج بيت الله الحرام لمن استطاع إليه سبيلاً.

الدرس الثالث: أركان الإيمان

أركان الإيمان، وهي ستة: أن تؤمن بالله وملائكته، وكتبه، ورسله، وباليوم الآخر، وتؤمن بالقدر خيره وشره من الله تعالى.

الدرس الرابع: أقسام التوحيد وأقسام الشرك

بيان أقسام التوحيد، وهي ثلاثة: توحيد الربوبية، وتوحيد الألوهية، وتوحيد الأسماء والصفات.

أما توحيد الربوبية: فهو الإيمان بأن الله سبحانه الخالق لكل شيء، والمتصرف في كل شيء، لا شريك له في ذلك.

وأما توحيد الألوهية: فهو الإيمـان بأن الله سـبحانه هو المعبـود بحق لا شريك له في ذلك، وهو معنى لا إله إلا الله، فإن معناها: لا معبود حق إلا الله، فجميع العبادات من صلاة وصوم وغير ذلك يجب إخلاصها لله وحده، ولا يجوز صرف شيء منها لغيره.

وأما توحيد الأسماء والصفات: فهو الإيمان بكل ما ورد في القرآن الكريم، أو الأحاديث الصحيحة من أسماء الله وصفاته، وإثباتها لله وحده على الوجه اللائق به سبحانه من غير تحريف، ولا تعطيل، ولا تكييف، ولا تمثيل، عملاً بقول الله سبحانه: ] قُلْ هُوَ اللهُ أحد (1) اللهُ الصمَدُ (2) لم يلِد ولم يُولَد (3) ولم يكُن لَّهُ كُفُواً أحد[ [الصمد: كاملة]، وقوله عز وجل: ] ليس كمثله شيءُ وَهُوَ السَّمِيعُ البصِيرُ[ [الشورى: 11]، وقد جعلها بعض أهل العلم نوعين، وأدخل توحيد الأسماء والصفات في توحيد الربوبية، ولا مشاحة في ذلك، لأن المقصود واضح في كلا التقسيمين.

وأقسام الشرك ثلاثة: شرك أكبر، وشرك أصغر، وشرك خفي.

فالشرك الأكبر: يوجب حبوط العمل والخلود في النار لمن مات عليه، كما قال الله تعالى: ] ولو أشركوُا لحبط عنهم ما كانوا يعملُون[ [الأنعام: 88]، وقال سبحانه: ] ما كان للمُشركين أن يعمُرُوا مساجد الله شاهدين على أنفسهم بالكفُرِ أُولئك حَبِطتّ أعمالُهُم وفي النَّارِ هُم خالدُون[ [التوبة: 17]، وأن من مات عليه فلن يغفر له، والجنة عليه حرام، كما قال الله عز وجل: ] إن الله لا يغفر أن يُشرك به ويغفرُ ما دُون ذلك لمن يشاءُ[ [النساء: 48]، وقال سبحانه: ] إنهُ من يُشرِك بالله فقد حرم اللهُ عليه الجنَّةَ ومأواهُ النّارُ وما للظالمين من أنصارِ[ [المائدة: 72].

ومن أنواعه: دعاء الأموات، والأصنام، والاستغاثة بهم، والنذر لهم، والذبح لهم، ونحو ذلك.

أما الشرك الأصغر: فهو ما ثبت بالنصوص من الكتاب أو السنة تسميته شركاً، ولكنه ليس من جنس الشرك الأكبر، كالرياء في بعض الأعمال، والحلف بغير الله، وقول: ما شاء الله وشاء فلان، ونحو ذلك، لقول النبي صلى الله عليه وسلم: "أخوف ما أخاف عليكم الشرك الأصغر" فسئل عنه، فقال: "الرياء" رواه الإمام أحمد، والطبراني، والبيهقي، عن محمود بن لبيد الأنصاري رضي الله عنه بإسناد جيد، ورواه الطبراني بأسانيد جيدة، عن محمود بن لبيد، عن رافع بن خديج، عن النبي صلى الله عليه وسلم.

وقوله صلى الله عليه وسلم: "من حلف بشيء دون الله فقد أشرك" رواه الإمام أحمد بإسناد صحيح، عن عمر بن الخطاب رضي الله عنه، ورواه أبو داود، والترمذي بإسناد صحيح، من حديث ابن عمر رضي الله عنهما، عن النبي صلى الله عليه وسلم: (من حلف بغير الله فقد كفر أو أشرك)، وقوله صلى الله عليه وسلم: (لا تقولوا: ما شاء الله وشاء فلان، ولكن قولوا: ما شاء الله ثم شاء فلان) أخرجه أبو داود بإسناد صحيح، عن حذيفة بن اليمان رضي الله عنه.

وهذا النوع لا يوجب الردة، ولا يوجب الخلود في النار، ولكنه ينافي كمال التوحيد الواجب.

أما النوع الثالث: وهو الشرك الخفي، فدليله قول النبي صلى الله عليه وسلم: (ألا أخبركم بما هو أخوف عليكم عندي من المسيح الدجال؟) قالوا: بلى يا رسول الله، قال: (الشرك الخفي، يقوم الرجل فيصلي فيزين صلاته لما يرى من نظر الرجل إليه) رواه الإمام أحمد في مسنده، عن أبي سعيد الخدري رضي الله عنه.

ويجوز أن يقسم الشرك إلى نوعين فقط:

أكبر وأصغر، أما الشرك الخفي فإنه يعمهما.

فيقع في الأكبر، كشرك المنافقين، لأنهم يخفون عقائدهم الباطلة، ويتظاهرون بالإسلام رياءً، وخوفاً على أنفسهم.

ويكون في الشرك الأصغر، كالرياء، كما في حديث محمود بن لبيد الأنصاري المتقدم، وحديث أبي سعيد المذكور. والله ولي التوفيق.

الدرس الخامس: الإحســـان

ركن الإحسان، وهو: أن تعبد الله كأنك تراه، فإن لم تكن تراه فإنه يراك.

الدرس السادس: شروط الصلاة

شروط الصلاة، وهي تسعة:

الإسلام، والعقل، والتمييز، ورفع الحدث، وإزالة النجاسة، وستر العورة، ودخول الوقت، واستقبال القبلة، والنية.

الدرس السابع: أركان الصلاة

أركان الصلاة، وهي أربعة عشر:

القيام مع القدرة، وتكبيرة الإحرام، وقراءة الفاتحة، والركوع، والاعتدال بعد الركوع، والسجود على الأعضاء السبعة، والرفع منه، والجلسة بين السجدتين، والطمأنينة في جميع الأفعال، والترتيب بين الأركان، والتشهد الأخير، والجلوس له، والصلاة على النبي صلى الله عليه وسلم، والتسليمتان.

الدرس الثامن: واجبات الصلاة

واجبات الصلاة، وهي ثمانية:

جميع التكبيرات غير تكبيرة الإحرام، وقول: (سمع الله لمن حمده) للإمام والمنفرد، وقول: (ربنا ولك الحمد) للكل، وقول: (سبحان ربي العظيم) في الركوع، وقول: (سبحان ربي الأعلى) في السجود، وقول: (رب اغفر لي) بين السجدتين، والتشهد الأول، والجلوس له.

الدرس التاسع: بيان التشـهد

بيان التشهد، وهو أن يقول:

(التحيات لله، والصلوات، والطيبات، السلام عليك أيها النبي ورحمة الله وبركاته، السلام علينا وعلى عباد الله الصالحين، أشهد ألا إله إلا الله، وأشهد أن محمداً عبده ورسوله).

ثم يصلي على النبي صلى الله عليه وسلم ويبارك عليه، فيقول: (اللهم صل على محمد، وعلى آل محمد، كما صليت على إبراهيم وعلى آل إبراهيم، إنك حميد مجيد، وبارك على محمد، وعلى آل محمد، كما باركت على إبراهيم وعلى آل إبراهيم إنك حميد مجيد).

ثم يستعيذ بالله في التشهد الأخير من عذاب جهنم، ومن عذاب القبر، ومن فتنة المحيا والممات، ومن فتنة المسيح الدجال، ثم يَتَخَيَّر من الدعاء ما شاء، ولا سيما المأثور من ذلك، ومنه:

(اللهم أعني على ذكرك وشكرك وحسن عبادتك، اللهم إني ظلمت نفسي ظلماً كثيراً، ولا يغفر الذنوب إلا أنت، فاغفر لي مغفرة من عندك، وارحمني إنك أنت الغفور الرحيم).

أما في التشهد الأول فيقوم بعد الشهادتين إلى الثالثة في الظهر والعصر والمغرب والعشاء، وإن صلى على النبي صلى الله عليه وسلم فهو أفضل، لعموم الأحاديث في ذلك، ثم يقوم إلى الثالثة.

الدرس العاشر: سنن الصلاة

سنن الصلاة، ومنها:

1. الاستفتاح.
   
2. جعل كف اليد اليمنى على اليسرى فوق الصدر حين القيام، قبل الركوع وبعده.
   
3. رفع اليدين مضمومتي الأصابع ممدودة حذو المنكبين أو الأذنين عند التكبير الأول، وعند الركوع، والرفع منه، وعند القيام من التشهد الأول إلى الثالثة.
   
4. ما زاد عن واحدة في تسبيح الركوع والسجود.
   
5. ما زاد على قول: (ربنا ولك الحمد) بعد القيام من الركوع، وما زاد عن واحدة في الدعاء بالمغفرة بين السجدتين.
   
6. جعل الرأس حيال الظهر في الركوع.
   
7. مجافاة العضدين عن الجنبين، والبطن عن الفخذين، والفخذين عن الساقين في السجود.
   
8. رفع الذراعين عن الأرض حين السجود.
   
9. جلوس المصلي على رجله اليسرى مفروشة، ونصب اليمنى في التشهد الأول وبين السجدتين.
   
10. التورك في التشهد الأخير في الرباعية والثلاثية وهو: الجلوس على مقعدته وجعل رجله اليسرى تحت اليمنى ونصب اليمنى.
    
11. الإشارة بالسبابة في التشهد الأول والثاني من حين يجلس إلى نهاية التشهد وتحريكها عند الدعاء.
    
12. الصلاة والتبريك على محمد، وآل محمد، وعلى إبراهيم، وآل إبراهيم في التشهد الأول.
    
13. الدعاء في التشهد الأخير.
    
14. الجهر بالقراءة في صلاة الفجر، وصلاة الجمعة، وصلاة العيدين، والاستسقاء، وفي الركعتين الأوليين من صلاة المغرب والعشاء.
    
15. الإسرار بالقراءة في الظهر والعصر، وفي الثالثة من المغرب، والأخيرتين من العشاء.
    
16. قراءة ما زاد عن الفاتحة من القرآن، مع مراعاة بقية ما ورد من السنن في الصلاة سوى ما ذكرنا، ومن ذلك: ما زاد على قول المصلي: (ربنا ولك الحمد)، بعد الرفع من الركوع في حق الإمام، والمأموم، والمنفرد، فإنه سنة، ومن ذلك أيضاً: وضع اليدين على الركبتين مفرجتي الأصابع حين الركوع.
    

الدرس الحادي عشر: مبطلات الصلاة

مبطلات الصلاة، وهي ثمانية:

1. الكلام العمد مع الذكر والعلم، أما الناسي والجاهل فلا تبطل صلاته بذلك.
   
2. الضحك.
   
3. الأكل.
   
4. الشرب.
   
5. انكشاف العورة.
   
6. الانحراف الكثير عن جهة القبلة.
   
7. العبث الكثير المتوالي في الصلاة.
   
8. انتقاض الطهارة.
   

الدرس الثاني عشر: شروط الوضوء

شروط الوضوء، وهي عشرة:

الإسلام، والعقل، والتمييز، والنية، واستصحاب حكمها بأن لا ينوي قطعها حتى تتم طهارته، وانقطاع موجب الوضوء، واستنجاء أو استجمار قبله، وطهورية ماء وإباحته، وإزالة ما يمنع وصوله إلى البشرة، ودخول وقت الصلاة في حق من حدثه دائم.

الدرس الثالث عشر: فروض الوضوء

فروض الوضوء، وهي ستة:

غسل الوجه ومنه المضمضة والاستنشاق، وغسل اليدين مع المرفقين، ومسح جميع الرأس ومنه الأذنان، وغسل الرجلين مع الكعبين، والترتيب، والموالاة.

ويستحب تكرار غسل الوجه، واليدين، والرجلين ثلاث مرات، وهكذا المضمضة، والاستنشاق، والفَرْض من ذلك مرة واحدة، أما مسح الرأس فلا يستحب تكراره كما دلت على ذلك الأحاديث الصحيحة.

الدرس الرابع عشر: نواقض الوضوء

نواقض الوضوء، وهي ستة:

الخارج من السبيلين، والخارج الفاحش النجس من الجسد، وزوال العقل بنوم أو غيره، ومس الفرج باليد قبلاً كان أو دبراً من غير حائل، وأكل لحم الإبل، والردة عن الإسلام، أعاذنا الله والمسلمين من ذلك.

تنبيـه هـام: أما غسل الميت: فالصحيح أنه لا ينقض الوضوء، وهو قول أكثر أهل العلم، لعدم الدليل على ذلك، لكن لو أصابت يد الغاسل فرج الميت من غير حائل وجب عليه الوضوء.

والواجب عليه ألا يمس فرج الميت إلا من وراء حائل، وهكذا مس المرأة لا ينقض الوضوء مطلقاً، سواء كان ذلك عن شهوة، أو غير شهوة في أصح قولي العلماء، ما لم يخرج منه شيء، لأن النبي صلى الله عليه وسلم قبَّل بعض نسائه ثم صلى ولم يتوضأ.

أما قول الله سبحانه في آيتي النساء، والمائدة: ] أو لامستُمُ النِساءَ[ [النساء: 43]، [المائدة: 6]، فالمراد به: الجماع، في الأصح من قولي العلماء، وهو قول ابن عباس رضي الله عنهما، وجماعة من السلف والخلف.

الدرس الخامس عشر: التحلي بالأخلاق المشروعة لكل مسلم

التحلي بالأخلاق المشروعة لكل مسلم، ومنها: الصدق، والأمانة، والعفاف، والحياء، والشجاعة، والكرم، والوفاء، والنزاهة عن كل ما حرم الله، وحسن الجوار، ومساعدة ذوي الحاجة حسب الطاقة، وغير ذلك من الأخلاق التي دلّ الكتاب أو السنة على شرعيتها.

الدرس السادس عشر: التأدب بالآداب الإسلامية

التأدب بالآداب الإسلامية، ومنها:

السلام، والبشاشة، والأكل باليمين والشرب بها، والتسمية عند الابتداء، والحمد عند الفراغ، والحمد بعد العطاس، وتشميت العاطس إذا حمد الله، وعيادة المريض، واتباع الجنائز للصلاة والدفن، والآداب الشرعية عند دخول المسجد، أو المنزل والخروج منهما، وعند السفر، ومع الوالدين، والأقارب والجيران، والكبار والصغار والتهنئة بالمولود، والتبريك بالزواج، والتعزية في المصاب، وغير ذلك من الآداب الإسلامية في اللبس والخلع والانتعال.

الدرس السابع عشر: التحذير من الشرك وأنواع المعاصي

الحذر والتحذير من الشرك وأنواع المعاصي، ومنها: السبع الموبقات (المهلكات) وهي: الشرك بالله، والسحر، وقتل النفس التي حَرَّم الله إلا بالحق، وأكل الربا، وأكل مال اليتيم، والتولي يوم الزحف، وقذف المحصنات الغافلات المؤمنات.

ومنها: عقوق الوالدين، وقطيعة الرحم، وشهادة الزور، والأيمان الكاذبة، وإيذاء الجار، وظلم الناس في الدماء، والأموال، والأعراض، وشرب المسكر، ولعب القمار ـ وهو الميسر ـ والغيبة، والنميمة، وغير ذلك مما نهى الله عز وجل عنه، أو رسوله صلى الله عليه وسلم.

الدرس الثامن عشر: تجهيز الميت والصلاة عليه ودفنه

وإليك تفصيل ذلك:

أولاً: يشرع تلقين المحتضر: (لا إله إلا الله)، لقول النبي صلى الله عليه وسلم: (لقنوا موتاكم: لا إله إلا الله) رواه مسلم في صحيحه، والمراد بالموتى في هذا الحديث: المحتضرون، وهم من ظهرت عليهم أمارات الموت.

ثانياً: إذا تيقن موته أغمضت عيناه وشد لحياه، لورود السنة بذلك.

ثالثاً: يجب تغسيل الميت المسلم، إلا أن يكون شهيداً مات في المعركة فإنه لا يغسل ولا يصلى عليه، بل يدفن في ثيابه، لأن النبي صلى الله عليه لم يغسل قتلى أحد ولم يصل عليهم.

رابعاً: صفة غسل الميت:

أنه تستر عورته، ثم يرفع قليلاً ويعصر بطنه عصراً رفيقاً، ثم يلف الغاسل على يده خرقة أو نحوها فينجيه بها، ثم يوضئه وضوء الصلاة، ثم يغسل رأسه ولحيته بماء وسدر أو نحوه، ثم يغسل شقه الأيمن، ثم الأيسر، ثم يغسله كذلك مرة ثانية وثالثة، يمر في كل مرة يده على بطنه، فإن خرج منه شيء غسله، وسدَّ المحل بقطن أو نحوه، فإن لم يستمسك فبطين حرٍ، أو بوسائل الطب الحديثة، كاللزق ونحوه.

ويعيد وضوءه، وإن لم ينق بثلاث زيْد إلى خمس، أو إلى سبع، ثم ينشفه بثوب، ويجعل الطيب في مغابنه، ومواضع سجوده، وإن طيبه كله كان حسناً، ويجمر أكفانه بالبخور، وإن كان شاربه أو أظفاره طويلة أخذ منها، وإن ترك ذلك فلا حرج، ولا يسرح شعره، ولا يحلق عانته، ولا يختنه، لعدم الدليل على ذلك، والمرأة يضفر شعرها ثلاثة قرون، ويسدل من ورائها.

خامساً: تكفين الميت:

الأفضل أن يكفن الرجل في ثلاثة أثواب بيض ليس فيها قميص ولا عمامة، كما فعل بالنبي صلى الله عليه وسلم، يدرج فيها إدراجاً، وإن كفن في قميص وإزار ولفافة فلا بأس.

والمرأة تكفن في خمسة أثواب: درع، وخمار، وإزار، ولفافتين. ويكفن الصبي في ثوب واحد إلى ثلاثة أثواب، وتكفن الصغيرة في قميص ولفافتين.

والواجب في حق الجميع ثوب واحد يستر جميع الميت، لكن إذا كان الميت محرماً فإنه يغسل بماء وسدر، ويكفن في إزاره وردائه أو في غيرهما، ولا يغطى رأسه ولا وجهه، ولا يطيب، لأنه يبعث يوم القيامة ملبياً، كما صح بذلك الحديث عن رسول الله صلى الله عليه وسلم، وإن كان المحرم امرأة كفنت كغيره، ولكن لا تطيب، ولا يغطى وجهها بنقاب، ولا يداها بقفازين، ولكن يغطى وجهها ويداها بالكفن الذي كفنت فيه، كما تقدم بيان صفة تكفين المرأة.

سادساً: أحق الناس بغسله والصلاة عليه ودفنه: وصيه في ذلك، ثم الأب، ثم الجد، ثم الأقرب فالأقرب من العصبات في حق الرجل.

والأولى بغسل المرأة: وصيتها، ثم الأم، ثم الجدة، ثم الأقرب فالأقرب من نسائها، وللزوجين أن يغسل أحدهما الآخر، لأن الصديق رضي الله عنه غسلته زوجته، ولأن علياً رضي الله عنه غسل زوجته فاطمة رضي الله عنها.

سابعاً: صفة الصلاة على الميت:

يكبر أربعاً، ويقرأ بعد الأولى: الفاتحة، وإن قرأ معها سورة قصيرة أو آية أو آيتين فحسن، للحديث الصحيح الوارد في ذلك عن ابن عباس رضي الله عنهما، ثم يكبر الثانية ويصلي على النبي صلى الله عليه وسلم كصلاته في التشهد، ثم يكبر الثالثة، ويقول: (اللهم اغفر لحينا وميتنا، وشاهدنا وغائبنا، وصغيرنا وكبيرنا، وذَكَرِنا وأنْثَانَا، اللهم من أحْيَيْتَهُ منا فأحْيِه على الإسلام، ومن توفيته منا فتوفّهُ على الإيمان، اللهم اغفر له، وارحمه، وعافه، واعف عنه، وأكْرِم نُزُلَه، وَوَسَّع مُدْخَلَه، واغسله بالماء والثلج والبرد، ونقه من الخطايا كما ينقى الثوب الأبيض من الدنس، وأبْدِلْهُ داراً خيراً من داره، وأهلاً خيراً من أهله، وأدخله الجنة، وأعذه من عذاب القبر، وعذاب النار، وافسح له في قبره، ونوِّر له فيه، اللهم لا تَحْرِمْنَا أجره ولا تُضِلَّنا بعده)، ثم يكبر الرابعة، ويسلم تسليمة واحدة عن يمينه.

ويستحب أن يرفع يديه مع كل تكبيرة، وإذا كان الميت امرأة يقال: (اللهم اغفر لها... إلخ)، وإذا كانت الجنائز اثنتين يقال: (اللهم اغفر لهما...الخ)، وإن كانت الجنائز أكثر من ذلك قال: (اللهم اغفر لهم ... الخ) أما إذا كان فرطاً فيقال بدل الدعاء له بالمغفرة: (اللهم اجعله فرطاً وذُخْرَاً لوالديه، وشفيعاً مُجَاباً، اللهم ثَقِّل به موازينهما، وأعظم به أجورهما، وألحقه بصالح سلف المؤمنين، وأجعله في كفالة إبراهيم عليه الصلاة والسلام، وَقِهِ برحمتك عذاب الجحيم).

والسنة أن يقف الإمام حذاء رأس الرجل، ووسط المرأة، وأن يكون الرجل مما يلي الإمام إذا اجتمعت الجنائز، والمرأة مما يلي القبلة، وإن كان معهم أطفال قدم الصبي على المرأة، ثم المرأة، ثم الطفلة، ويكون رأس الصبي حيال رأس الرجل، ووسط المرأة حيال رأس الرجل، وهكذا الطفلة يكون رأسها حيال رأس المرأة، ويكون وسطها حيال رأس الرجل، ويكون المصلون جميعاً خلف الإمام، إلا أن يكون واحداً لم يجد مكاناً خلف الإمام فإنه يقف عن يمينه.

ثامناً: صفة دفن الميت:

المشروع تعميق القبر إلى وسط الرجل، وأن يكون فيه لحد من جهة القبلة، وأن يوضع الميت في اللحد على جنبه الأيمن، وتحل عقد الكفن، ولا تنزع بل تترك، ولا يكشف وجهه سواء كان الميت رجلاً أو امرأة، ثم ينصب عليه اللّبِن، ويطين حتى يثبت ويقيه التراب، فإن لم يتيسر اللَّبِن فبغير ذلك من ألواح، أو أحجار، أو خشب يقيه التراب، ثم يهال عليه التراب، ويستحب أن يقال عند ذلك: (باسم الله، وعلى ملة رسول الله)، ويرفع القبر قدر شبر، ويوضع عليه حصباء إن تيسر ذلك، ويرش بالماء.

ويشرع للمشيعين أن يقفوا عند القبر ويدعوا للميت، لأن النبي صلى الله عليه وسلم كان إذا فرغ من دفن الميت وقف عليه، وقال: (استغفروا لأخيكم، واسألوا له التثبيت، فإنه الآن يُسْأَّل).

تاسعاً: ويشرع لمن لم يُصَلَّ عليه أن يصلي عليه بعد الدفن، لأن النبي صلى الله عليه وسلم فعل ذلك، على أن يكون ذلك في حدود شهر فأقل، فإن كانت المدة أكثر من ذلك لم تشرع الصلاة على القبر، لأنه لم ينقل عن النبي صلى الله عليه وسلم أنه صلى على قبر بعد شهر من دفن الميت.

عاشراً: لا يجوز لأهل الميت أن يصنعوا طعاماً للناس، لقول جرير بن عبد الله البجلي الصحابي الجليل رضي الله عنه: (كنا نعد الاجتماع إلى أهل الميت وصنعة الطعام بعد الدفن من النياحة) رواه الإمام أحمد بسند حسن، أما صنع الطعام لهم، أو لضيوفهم فلا بأس، ويشرع لأقاربه وجيرانه أن يصنعوا لهم الطعام، لأن النبي صلى الله عليه وسلم لما جاءه الخبر بموت جعفر بن أبي طالب رضي الله عنه في الشام أمر أهله أن يصنعوا طعاماً لأهل جعفر، وقال: (إنه أتاهم ما يشغلهم).

ولا حرج على أهل الميت أن يدعوا جيرانهم، أو غيرهم للأكل من الطعام المُهْدَى إليهم، وليس لذلك وقت محدود فيما نعلم من الشرع.

حادي عشر: لا يجوز للمرأة الحداد على ميت أكثر من ثلاثة أيام إلا على زوجها فإنه يجب عليها أن تحد عليه أربعة أشهر وعشراً، إلا أن تكون حاملاً فإلى وضع الحمل، لثبوت السنة الصحيحة عن النبي صلى الله عليه وسلم بذلك.

أما الرجل فلا يجوز له أن يحد على أحد من الأقارب أو غيرهم.

ثاني عشر: يشرع للرجال زيارة القبور بين وقت وآخر للدعاء لهم، والترحم عليهم، وتذكر الموت وما بعده، لقول ا لنبي صلى الله عليه وسلم: (زوروا القبور، فإنها تذكركم الآخرة) خرّجه الإمام مسلم في صحيحه، وكان صلى الله عليه وسلم يعلم أصحابه إذا زاروا القبور أن يقولوا: (السلام عليكم أهل الديار من المؤمنين والمسلمين، وإنا إن شاء الله بكم لاحقون، نسأل الله لنا ولكم العافية، يرحم الله المستقدمين منا والمستأخرين).

أما النساء فليس لهن زيارة القبور، لأن الرسول صلى الله عليه وسلم لعن زائرات القبور، ولأنهن يخشى من زيارتهن الفتنة وقلة الصـــبر، وهكذا لايجوز لهن اتباع الجنائز إلى المقبرة، لأن الرسول صلى الله عليه وسلم نهاهن عن ذلك، أما الصلاة على الميت في المسجد، أو في المصلى فهي مشروعة للرجال وللنساء جميعاً.

هذا آخر ما تيسر جمعه.

وصلى الله وسلم على نبينا محمد، وآله وصحبه.

That which is obligatory upon the Muslims

That which is obligatory upon the Muslims
by Shaykh ‘Alee Muhammad Naasir al-Faaqihee
on Saturday, May 7th, 2005

http://www.albaseerah.org/forum/showthread.php?t=1085

The Shaykh حفظه الله تعالى began in the name of Allaah, sending praise upon Him and asking that Allaah سبحانه و تعالى send His Praise and blessing upon the Messenger of Allaah صلى الله عليه و سلم. Then the Shaykh went on to say that it pleases us, dear brothers, to speak to you tonight about some very important issues which are imperative upon the Muslims to have an understanding about. And that which is obligatory upon the Muslims, as Allaah سبحانه و تعالى has explained in His Book, is to have knowledge. Allaah says:

فَاعْلَمْ أَنَّهُ لا إِلَهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ

{So know (O Muhammad صلى الله عليه و سلم) that Laa ilaaha illallaah (none has the right to be worshipped but Allaah),
and ask forgiveness for your sin…}[Muhammad 47:19]

And for this reason, Imaam Al-Bukhaaree named a chapter in his book, in the book of Al-Eemaan: “Knowledge comes before statements and actions”. And then Allaah says in Soorah at-Tawbah:

فَلَوْلاَ نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ لِّيَتَفَقَّهُواْ فِي الدِّينِ وَلِيُنذِرُواْ قَوْمَهُمْ إِذَا رَجَعُواْ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ

{…Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in (Islaamic) religion,
and that they may warn their people when they return to them, so that they may beware (of evil).} [A-Tawbah 9:122]

Knowledge of Allaah سبحانه و تعالى

So Allaah سبحانه و تعالى has shown here that knowledge comes before the actions. And the most noble of the knowledge, as the ‘ulamaa have explained, is the Knowledge of Allaah سبحانه و تعالى. And this knowledge of Allaah is inclusive of the Tawheed of Allaah, or declaring His Unity. It is inclusive of all three types of Tawheed, they are:

• Tawheed al-Uloohiyah, or Allaah’s سبحانه و تعالى right to be worshipped alone.
• Tawheed ar-Ruboobiyyah, Allaah’s سبحانه و تعالى Oneness in His Lordship and
• Tawheed al-Asmaa was-Sifaat, Allaah’s سبحانه و تعالى Oneness as it relates to His Beautiful Names and Attributes.

The Shahaadah (Testimony)

And after that, it is upon the Muslims to learn that which is important for him in his Religion. And for that reason, when the Prophet صلى الله عليه و سلم began his da’wah, he began with the testimony that “none has the right to be worshipped except Allaah alone and that Muhammad is the Messenger of Allaah صلى الله عليه و سلم” and this is the first pillar of Islaam.


The Salaah (Prayer)

After that pillar, comes the very important pillar of Salaah. And that which shows and indicates its importance is that the salaah was not made obligatory on the Earth. That is, its legislation of becoming obligatory was not done on the Earth as the rest of the obligations of Islaam were made by way of Jibreel to the Prophet صلى الله عليه و سلم. Rather, the salaah was made obligatory in the seventh Heaven. That is, on the night of al-Israa wal-Mi’raaj, Allaah made obligatory upon this Ummah (nation) the salaah, and that was done by Allaah سبحانه و تعالى in the seventh Heaven.

Also, from the importance of the salaah, is that the Prophet صلى الله عليه و سلم encouraged us to make it in jamaa’ah, i.e. to make it as one group. Likewise, the Prophet صلى الله عليه و سلم said ‘pray as you have seen me pray’[1]. The Sahaabah (the Companions of the Messenger of Allaah صلى الله عليه و سلم) and likewise the ‘ulamaa (Scholars) that came after them clearly explained to us and related to us the way that the Prophet صلى الله عليه و سلم prayed.


Praying in Congregation

After that, the issue of praying in jamaa’ah (congregation) is extremely important and it is something that is obligatory upon the Muslims (men) and it is from the Sunnah of Prophet صلى الله عليه و سلم. Abdullah ibn Mas’ood رضى الله عنه said that it was from the sunan of hudaa i.e. from the ways of guidance and if you leave the Sunnah of the Messenger of Allaah صلى الله عليه و سلم, then indeed you will go astray. [2]

From the things that the Muslim benefits from praying in jamaa’ah, or praying in congregation, is that it is an encouragement for the people to be together. Likewise, when the Muslims do it they will exchange information with each other, they will check on one another and make sure everyone is okay. So praying in jamaa’ah, or praying in congregation, it is that pillar which many things are built upon in the life of the Muslim.


Salaah builds the relationship between the Muslim and Allaah سبحانه و تعالى

Then after that, likewise, it is upon the Muslim to know that this salaah, it is the relationship between him and His Lord سبحانه و تعالى and it is that which will build the relationship between him and His Lord. Any time an affair would concern the Prophet صلى الله عليه و سلم he would rush to make the salaah. Likewise, from that which shows its importance is the fact that the Prophet صلى الله عليه و سلم commanded with it and advised this Ummah with it. Even in the last moments of his صلى الله عليه و سلم life; when they would take the scarf off his face he would say “as-salaah”, to remind them of the salaah, reminding them of the prayer. Likewise, from that which shows its importance is the statement of the Prophet صلى الله عليه و سلم where he said that “the contrast that is between us and them it is the salaah so whoever leaves it, then indeed, he has disbelieved”[3]. So there is no portion of Islaam for the one who leaves the salaah and it is upon the Muslim to protect his salaah and to pray it at the prescribed time, as Allaah سبحانه و تعالى said:

إِنَّ الصَّلاَةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَاباً مَّوْقُوتاً

{…Verily, As-Salât (the prayer) is enjoined on the believers at fixed hours.} [An-Nisaa’ 4:103]

Perform righteous actions

Then after salaah, the Muslim should do his best to come with all of the righteous actions – whether from giving charity, from commanding with the good and forbidding the evil, from being righteous to his neighbours or building relationships with his neighbours and all of the other righteous actions, because all of the actions of Islaam are good deeds and all of them are righteous.


Da’wah – Be a good example to the Non-Muslims

The Prophet صلى الله عليه و سلم was sent as a mercy to mankind, to all of mankind. When you look at the people in these countries, the countries of the disbelievers, if the non-Muslims see that the Muslims are those who keep their relations with their family members, and that they are people who are merciful, they are people who are dutiful to their parents, they are those who protect their muwaa’eed (appointments), they are those who fulfil their trusts, then this type of Muslim is going to be an example for all of the other people around him. So when the non-Muslims see the Muslims doing these types of actions, then indeed he (the Muslim) will be an example for them. And they will be inshaa’Allaah ta’aalaa the type of people who look towards Islaam, and look towards the religion of Islaam, not as a religion of terrorism as some of them would like to say, but rather a religion of mercy, a religion that takes care of the poor and the needy. So it is upon the Muslim in his dealings to do what he does, firstly for Allaah سبحانه و تعالى meaning that he does it seeking the Face of Allaah, seeking the reward of Allaah سبحانه و تعالى and then after that intending to spread the Da’wah of Islaam. So the da’wah is performed with the tongue, with the statements and it is also performed with actions.


Kindness to neighbours

From righteous actions, is the importance of the Muslim being righteous to his neighbour and being kind to his neighbour. Allaah سبحانه و تعالى has commanded us with kindness to our neighbours, as He mentions in the Qur’aan in the ayaah:

وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالجَنبِ

{…(and do good to) the neighbour who is near of kin, the neighbour who is a stranger…} [an-Nisaa’ 4:36]

From the examples of this, is that which comes in Adab al-Mufrad by Imaam al-Bukhaaree on the authority of ‘Abdullaah ibn ‘Amr ibn al-‘Aas رضى الله عنه. He used to have a man that would slaughter his sacrificial animals for him, or that would slaughter the meat that he would use for his family in general. He told this man one time, and he had another person that was with him at the time, “If you begin to pan out the meat, then start with our Jewish neighbour”. So there was a man who was with ‘Abdullaah ibn ‘Amr ibn ‘Aas at the time and he said to him, “you start with the Jew”? ‘Abdullaah said, “That’s correct. The Prophet صلى الله عليه و سلم commanded us to be kind to our neighbours and he used to start with the one whose door was closest to him”.[4] So in this case, the door of the Jewish man was closest and so he started with him in his passing out of the meat.

The Shaykh hafithahullaah ta’aalaa he said that, if we look at this example then we see that this is something, that the Companions used to do and it is from the Sunnah of the Prophet صلى الله عليه و سلم. So if you are someone who is kind to your neighbours, you will find inshaa Allaahu ta’aalaa that this has a very deep effect on their hearts. And you will also be illustrating the point that the Prophet صلى الله عليه و سلم was not sent to the Arab alone. Rather he was sent to the red people, and to the black people and it didn’t make a difference, as his message was for all of mankind as Allaah سبحانه و تعالى said:

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ

{And We have sent you (O Muhammad صلى الله عليه و سلم) not but as a mercy for the ‘Aalamîn (mankind, jinn and all that exists).} [al-Anbiyaah 21:107]

The Shaykh حفظه الله تعالى went on to mention the ayah in Soorah an-Nisaa’ where Allaah سبحانه و تعالى said:

وَاعْبُدُواْ اللّهَ وَلاَ تُشْرِكُواْ بِهِ شَيْئاً وَبِالْوَالِدَيْنِ إِحْسَاناً وَبِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالجَنبِ
وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ إِنَّ اللّهَ لاَ يُحِبُّ مَن كَانَ مُخْتَالاً فَخُوراً

{ Worship Allâh and join none with Him (in worship); and do good to parents, kinsfolk, orphans, Al-Masâkîn (the needy),
the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet),
and those (slaves) whom your right hands possess. Verily, Allâh does not like such as are proud and boastful.} [An-Nisaa’ 4:36]

This ayah in Sooratun Nisaa’, the Shaykh went on to explain it by saying that Allaah سبحانه و تعالى started out by commanding that you only worship Allaah and that you do not associate any partners with Him. He started out with the worship of Allaah because this is the origin and this is the base rule, and everything that comes after it is based on the fact that you’re worshipping Allaah سبحانه و تعالى alone. Then He commanded that you be kind to your parents, as it comes in many other aayaat in the Book. Then the Shaykh went on to mention, that the yateem (orphan) is the child who does not have any one to care for him or his father has passed away. Likewise, the one who is needy. As it relates to the close neighbour, then this close neighbour can either mean that they are a relative or that they are close in distance, meaning that their house is close to your home.

So the Shaykh said if this neighbour of yours is a Muslim and he is a relative, then he has three different rights over you. He has the right of Islaam, the right of being the neighbour and also the right of being a relative. So when you present to them something, when you give them a gift, then this will be considered something that builds the relationship. That which is intended by the foreign neighbour, is the neighbour that is not a Muslim as the Shaykh said. Allaah سبحانه و تعالى, in these aayaat is showing us those things that if we do them, then they will be those things by His Permission which will enter the people into Islaam and that it will show the people that Islaam does not have the type of dryness or the type of harshness that you may find in some of the religions that came before. Rather it is a Religion of Mercy.


Taqwa of Allaah

The Shaykh he said after that I advise you all with that which Allaah سبحانه و تعالى commanded us with, that which He commanded His first servants and His last servants with, or the previous servants as well as His latter servants and that is with the fear of Allaah سبحانه و تعالى – to have taqwa of Allaah. And taqwa is that you perform the actions that you have been commanded with, and that you stay away from that which you have been prohibited from. Likewise, it is to place between yourself and between Allaah سبحانه و تعالى a wiqaayah of protection. And that protection is by doing the righteous deeds and staying away from the evil deeds. All of the righteous deeds are from taqwa or from the fear of Allaah سبحانه و تعالى.

For example, one who gives sadaqah (charity), one who is truthful, one who is trustworthy, one who is righteous, one who is kind to his neighbour. The Prophet صلى الله عليه و سلم, as it comes in the hadeeth said: “Jibreel continued to commanded me with kindness to the neighbour so that I thought that he would make him (the neighbour) from my inheritors”.[5] So all of the righteous actions that one does is from taqwa. Likewise, staying away from the evil actions, from the sins and disobedience to Allaah سبحانه و تعالى this is also considered to be from taqwa. So for example, to stay away from backbiting, to stay away from tale carrying, to stay away from talking about the honour of Muslims, to stay way from cursing the Muslims or speaking evil about them, all of these are from the things, which are considered to be taqwa or fear of Allaah سبحانه و تعالى.

And from the bounties of Allaah سبحانه و تعالى, is that He does not make takleef of His servants, that He does not impose upon His servants anything that they do not have the ability to do. He does not make us responsible for more than we can bear. The Prophet صلى الله عليه و سلم said in the authentic hadeeth: “If I command you with something, then do from it that which you can. And if I prohibit you from something, then stay away from it”.[6] All of the Islaamic rulings, all of the rulings of Islaam are based upon this hadeeth – that you do that which you can of that which you have been commanded with, and that you stay far away from that which you have been prohibited from. So for example, as-salaah (prayer), if you are not able to pray standing then you can pray sitting down. This is from doing that which you can. If you do not have money, it is not upon you to pay zakaat. If you do not have enough money, then it is not upon you to make the Hajj. This is as it relates to the things that you have been commanded with.

As it relates to the things, that you have been prohibited from, then you stay away from it period and you don’t go close to it. So for example, you protect your tongue – this is something that you can do. Allaah سبحانه و تعالى prohibits us from drinking intoxicants, so this is something that we can do. All of the things that are evil are things that we do not have to do, meaning that it is easy for us to stay away from these things. As for the things that you have been commanded with, then maybe you can do it and maybe you can’t do it. However, the things that you cannot do, or the things you have been commanded to stay away from, you have to stay away from them. Don’t let anybody say that ‘I can’t stop drinking intoxicants’ for example. Rather this individual can stop, because the Prophet صلى الله عليه و سلم told us: “And if I have prohibited for you something, then stay away from it”.[6]

First day of Class - 1st lesson

Virtues of Seeking Knowledge

Virtues of Seeking knowledge:

The proven hadeeth is that which was narrated by Ibn Maajah from the hadeeth of Anas ibn Maalik, who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Seeking knowledge is obligatory upon every Muslim.’” (220. Classed as saheeh by al-Albaani in Saheeh Sunan Ibn Maajah. What is meant by knowledge here is knowledge of sharee’ah (Islamic knowledge). Al-Thawri said: “It is the knowledge for which no person has any excuse for not knowing.”

"Whoever Allaah سبحانه وتعالى wants good for, He gives him fiqh (understanding) of the Deen.”[Saheeh al-Bukhaaree Kitaabul-'Ilm].

“Whoever traverses a path in order to gain knowledge, then Allaah سبحانه وتعالى will make the path to Jannah easy for him.”[At-Tirmidhee (#2784) Saheeh al-Jaami’ (#6298).].

“Whoever comes to a masjid and he did not come to the masjid except with the intention that he would learn something good or teach something good, he will be given the reward of someone who performed hajj.”[3].

“There is not a people who gather in a house from the houses of Allaah سبحانه وتعالى (a masjid) to recite the Book of Allaah سبحانه وتعالى or study it except that calmness will descend upon them and mercy would cover them and they would be surrounded by the angels and Allaah سبحانه وتعالى will mention them with good to those near to Him.”[Saheeh Muslim ].

“Allaah سبحانه وتعالى would say at the end of the gathering of those who gathered to gain knowledge, ‘Get up! You have been forgiven.’ The malaaikah (angels) would say ‘O Allaah سبحانه وتعالى there was a servant of yours who only came to that gathering because of a need – he only wanted a person in that gathering.’ Allaah سبحانه وتعالى would respond ‘I have forgiven him as well.’”[Silsilah as-Saheehah 5/245 (#2210)]

“The student of knowledge (or the seeker of knowledge), everything will ask forgiveness for him even the fish in the ocean.”[ Saheeh in Saheeh al-Jaami’ (#3753)].

الدرس الثاني: أركان الإسلام

 
بيان أركان الإسلام الخمسة، وأولها وأعظمها: شهادة أن لا إله إلا الله، وأن محمداً رسول الله، بشرح معانيها، مع بيان شروط لا إله إلا الله، ومعناها: (لا إله) نافياً جميع ما يعبد من دون الله، (إلا الله) مثبتاً العبادة لله وحده لا شريك له.

 
وأما شروط (لا إله إلا الله) فهي: العلم المنافي للجهل، واليقين المنافي للشك، والإخلاص المنافي للشرك، والصدق المنافي للكذب، والمحبة المنافية للبغض، والانقياد المنافي للترك، والقبول المنافي للرد، والكفر بما يعبد من دون الله.
وقد جمعت في البيتين الآتيين:
علم يقين وإخلاص وصدقك مع***** محبة وانقياد والقبــول لهـا
وزيد ثامنها الكفران منك بمـا *****سوى الإله من الأشياء قد ألها

 
مع بيان شهادة أن محمداً رسول الله، ومقتضاها: تصديقه فيما أخبر، وطاعته فيما أمر، واجتناب ما نهى عنه وزجر، وألا يعبد الله إلا بما شرعه الله عز وجل، ورسوله صلى الله عليه وسلم.

 
ثم يبين للطالب بقية أركان الإسلام الخمسة، وهي: الصلاة، والزكاة، وصوم رمضان، وحج بيت الله الحرام لمن استطاع إليه سبيلاً.

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.

with the explanation of the testimony that Muhammad is the Messenger of Allah, and its requisite are: to believe him in what he informed, and to obey him in what he ordered, and to leave off what he forbade about and prevented from and that Allah is not worshiped except with what Allah legislated and His Messenger sallallahu alayhe wa sallam.

then explain to the students the remaining five pillars of islam, and they are: the zakat, the sawm in ramadan, and the hajj to the haram house of Allah for whoever has the ability to do so.

=====

On the authority of Ibn Omar, the son of Omar bin Al-Khattab, may Allah be pleased with both, who said : I heared the messenger of Allah say :

"Islam has been built on five [pillars]: testifying that there is no god that has the right to be worshiped except Allah and that Muhammed is the messenger of Allah, performing the prayers, paying the zakat, making the pilgrimage to the House, and fasting in Ramadan."

Related by Bukhari and Muslim

Virtues of Laa ilaha ill Allah:

The Prophet Muhammad (sallallahu alayhe wa sallam) said: “He who died knowing (fully well) that there is no true God worthy of being worshipped except Allaah entered al-Jannah (Paradise).” [Collected by Muslim].

“I bear witness that there is no true God worthy of being worshipped except Allaah, and I am His Messenger. The slave of Allaah who would meet Him without harboring any doubt about his (testimony) would enter al-Jannah (Paradise).” [Collected by Muslim].

“Allaah has forbidden the Fire upon one who says laa ilaaha illal-laah seeking by this the Face of Allaah.” [An agreed upon hadeeth].

Proof for the meaning of laa ilaha ill Allah:

لاَ إِكْرَاهَ فِي الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىَ لاَ انفِصَامَ لَهَا وَاللّهُ سَمِيعٌ عَلِيمٌ

 

There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Tâghût and believes in Allâh, then he has grasped the most trustworthy handhold that will never break. And Allâh is All-Hearer, All-Knower. (Al-Baqarah 2:256)

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

And I (Allâh) created not the jinns and humans except they should worship Me (Alone). (Adh-Dhariyat 51:56)

Proof for Muhammad Rasul Allah:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

And whatsoever the Messenger (Muhammad SAW) gives you, take it, and whatsoever he forbids you, abstain (from it), and fear Allâh. Verily, Allâh is Severe in punishment. (Al-Hashr 59:7)

لَقَدْ جَاءكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَؤُوفٌ رَّحِيمٌ

Verily, there has come unto you a Messenger (Muhammad SAW) from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad SAW) is anxious over you (to be rightly guided, to repent to Allâh, and beg Him to pardon and forgive your sins, in order that you may enter Paradise and be saved from the punishment of the Hell-fire), for the believers (he SAW is) full of pity, kind, and merciful. (At-Tawbah 9:128)

The Kuffar of Jahiliyah knew the meaning of laa ilaaha illa Allah: 

قُلْ مَن يَرْزُقُكُم مِّنَ السَّمَاء وَالأَرْضِ أَمَّن يَمْلِكُ السَّمْعَ والأَبْصَارَ وَمَن يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيَّتَ مِنَ الْحَيِّ وَمَن يُدَبِّرُ الأَمْرَ فَسَيَقُولُونَ اللّهُ فَقُلْ أَفَلاَ تَتَّقُونَ Say (O Muhammad   ): "Who provides for you from the sky and from the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs?" They will say: "Allâh." Say: "Will you not then be afraid of Allâh's Punishment (for setting up rivals in worship with Allâh)?" (Yunus 10:31)

أَجَعَلَ الْآلِهَةَ إِلَهًا وَاحِدًا إِنَّ هَذَا لَشَيْءٌ عُجَابٌ

"Has he made the âliha (gods) (all) into One Ilâh (God - Allâh). Verily, this is a curious thing!" (Sad 38:5)  

Some Explanation with regard to the kalima attawheed:

The Shaykh went on and mentioned that this great word (La ilaaha ill Allaah), when a person says it enters the deen of islaam. Because of this word the world was created and the messengers were sent to mankind conveying Allaah’s (subhaana wa ta’laa) message. And because of this word the book was sent down to the Messenger.

The Shaykh went on and mentioned that the Messenger (sallallaahu alayhi wasallam) remained in the beginning of his dawah for 13 years in Makkah, calling the people to this great statement, which is La ilaaha ill Allaah. And during the response of the polytheists in Makkah at that time, he made the object of worship one, meaning to Allaah sincerely, and this is an amazing thing.

The person who says this word embraces Islaam and his blood, honour, and wealth becomes forbidden. And the opposite of this, the one who does not say this statement, then his blood and his wealth and his honour are open grounds. The hadeeth by Abee Hurayrah (radiAllahu anhu) were Allah 's Messenger (sallallaahu alayhi wasallam) said, “I have been ordered to fight with the people till they say, 'None has the right to be worshipped but Allah,' and whoever says, 'None has the right to be worshipped but Allah,' his life and property will be saved by me except for Islamic law, and his accounts will be with Allah, (either to punish him or to forgive him.)” (Bukhari, no. 2754).

The Shaykh then described that the meaning of La ilaaha ill Allaah, that there is none worthy of worship except Allaah, this nessecitates that the servant makes Allaah (subhaana wa ta’laa) the sole object of worship, not directing any worship to other than him, whether that worship be khawf, or khas’yah, or tawakkul (which means putting ones trust solely in Allaah), and the other meanings of ibaadah. It is binding upon a servant to realize the greatness of this word and to make it a reality in his life, and that he does not say the statement emptily without meaning it. 

Allaah’s statement in the Qur’aan:

And I (Allâh) created not the jinns and humans except they should worship Me (Alone). (Adh- Dhariyat 51:56)

Allaah’s statement in the Qur’aan: 

وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَهَ إِلَّا أَنَا فَاعْبُدُونِ
And We did not send any Messenger before you (O Muhammad SAW) but We inspired him (saying): Lâ ilâha illa Ana [none has the right to be worshipped but I (Allâh)], so worship Me (Alone and none else)." (Al-Anbiya 21:25)

The Shaykh commented on the meaning of La ilaaha ill Allaah, which is laa ma’booda bi haqqin ill Allaah. And he commented on the “haqq,” and that Allaah (subhaana wa ta’laa) is the one worshipped in truth and He is the one that deserves to be solely worshipped, because he is the sole creator (Khaliq), and the sole provider (Raziq).

ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّهُ يُحْيِي الْمَوْتَى وَأَنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

That is because Allâh, He is the Truth, and it is He Who gives life to the dead, and it is He Who is Able to do all things. (Al-Hajj 22:6)

ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ هُوَ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ

That is because Allâh He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Bâtil (falsehood) And verily, Allâh He is the Most High, the Most Great. (Al-Hajj 22:62)

Virtues of Salah:

"Guard strictly your prayers, especially the Middle Prayer; and stand before Allah in a devout (frame of mind)." (Sura Al-Baqarah, ayah # 238)

Narrated Abu Hurayrah ( ) Rasulullah ( ) said: Five prayers and from one Friday prayer to (the next) Friday prayer is an expiation (of the sins committed in between their intervals) if major sins are not committed. (Sahih Muslim Book 2, Number 0448)

Narrated Abu Huraira: I heard Allah's Apostle saying, "If there was a river at the door of anyone of you and he took a bath in it five times a day would you notice any dirt on him?" They said, "Not a trace of dirt would be left." The Prophet added, "That is the example of the five prayers with which Allah blots out (annuls) evil deeds." (Sahih Al Bukhari Volume 1, Book 10, Hadith # 506)

Narrated Jabir ibn Abdullah ( ) Rasulullah ( ) said: The similitude of five prayers is like an overflowing river passing by the gate of one of you in which he washes five times daily. Hasan said: No filthiness can remain on him. (Sahih Muslim Book 4, Hadith # 1411)

Narrated Abu Hurairah (RAA) Rasualullah (SAW) said, "No prayer is harder for the hypocrites than the Fajr and the 'Isha' prayers and if they knew the reward for these prayers at their respective times, they would certainly present themselves (in the mosques) even if they had to crawl." The Prophet added, "Certainly I wish to order the Mu'adh-dhin (call-maker) to pronounce Iqama and order a man to lead the prayer and then take a fire flame to burn all those who had not left their houses so far for the prayer along with their houses." (Sahih Al-Bukhari Volume 1, Book 11, Hadith # 626) note: We should see the importance of Fajr and Isha salah in the Masjid.

Narrated Abu Huraira: "Rasulullah ( ) said, "The angels keep on asking Allah's forgiveness for anyone of you, as long as he is at his Mu,salla (praying place) and he does not pass wind (Hadath). They say, 'O Allah! Forgive him, O Allah! be Merciful to him." (Sahih Al-Bukhari, Volume 1, Book 8, Hadith #436)

Warning against leaving the salah:

In an other Hadith of Rasulullah ( ) said "What lies between a man and disbelief is the abandonment of prayer." ( Agreed upon by Muslim, Abu Dawood and Nasaa'ee as sahih authentic)

Rasulullah ( )  said "The covenant between us and them is prayer, so if anyone abandons it he has become a disbeliever."  (Agreed upon by Ahmad, Tirmidhee and Nasaa'ee to be authentic)

Informing us about the inhabitants of Hell, Allaah (SWT) says "(The people in Hell will be asked:) What has caused you to enter Hell? They will say: "We were not of those who used to offer their Salât (prayers). Nor did we feed the poor. And we used to talk falsehood (all that which Allaah hated) with vain-talkers. And we used to belie thc Day of Recompense. Until there came to us that which is certain (i.e., death). So no Intercession of intercessors will benefit them.  (Sura Al-Muddaththir, ayah 42-48)