What Negates One's Islam

Shaikh-ul-Islam Muhammad bin Abdul-Wahhab stated, "Know that ten matters negate one's Islam. [They are:]

"First, associating partners in the worship of Allah. Allah says,

"Verily, Allah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom He pleases other sins than that" (al-Nisa 116).

Allah also says,

"Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And for the wrongdoers, there are no helpers" (al-Maidah 72).

Included in this category of deeds is sacrificing animals for the sake of jinn or graves.

"Second, whoever sets up an intermediary between himself and Allah, whom he prays to, seeks intercession from and puts his reliance in, has blasphemed according to the consensus of the scholars.

"Third, whoever does not consider the polytheists as disbelievers or whoever has doubt concerning their disbelief or whoever considers their way as correct has committed an act of disbelief himself.

"Fourth, if a person believes that some guidance other than the guidance of the Prophet (peace be upon him) is more complete than his or that another's judgment is better than the Prophet's, [then that person has committed an act of disbelief]. This would be like the one who prefers the rule and law of false gods [be they human or otherwise] over the Prophet's rule and law. This position is one of disbelief.

"Fifth, whoever dislikes anything the Prophet (peace be upon him) brought, even if he acts by it, has committed an act of disbelief.

"Sixth, whoever ridicules or jokes about any part of the religion of the Messenger (peace be upon him) or its rewards or its punishments, has committed an act of disbelief. The evidence for this is in the Words of Allah,

"Say: Was it Allah, or His signs or His Messenger that you were mocking? Make no excuse, you have disbelieved after you had believed." (al-Tauba 65-66).

"Seventh, the performing of magic [is an act of disbelief], this includes those magical incantations that make one love or hate another person. Whoever performs them or is pleased with them has committed an act of disbelief. Allah says in the Quran,

"But neither of these two (angels) taught anyone (such things) until they had said, 'We are only for trial, so disbelieve not [by learning such magic from us]"' (al-Baqara 102).

"Eighth, assisting and supporting the polytheists against the Muslims [is also a type of disbelief]. The proof for this is in Allah's statement,

"And if any among you takes them [the Jews and Christians] as helpers and protectors, then surely he is one of them. Verily, Allah guides not those people who are wrongdoing" (al- Maida 51).

"Ninth, if a person believes that some people are permitted to be free of the Law of Muhammad (peace be upon him), in the same way that Khidr was free of the law of Moses (peace be upon him), then that person is a disbeliever.

"Tenth, turning away from the religion of Allah, not learning it or applying it, [is also a form of disbelief]. The evidence for this is Allah's saying,

"And who does more wrong than he who is reminded of the signs of his Lord, then he turns aside therefrom? Verily, We shall exact retribution from the sinners" (al-Sajdah 22).

"There is no difference with respect to all of the above whether the act is done jokingly, seriously or out of fear. The only exception is one who is coerced. All of them are from the greater of the dangerous acts and they are also among the most common in occurrence. A Muslim must be aware
of them and fear for himself concerning such actions. We seek refuge in Allah from that which brings about His anger and the painfulness of His punishment"

Hypocrisy

Hypocrisy is of Two Types: With Respect to Belief and with Respect to Actions.

Hypocrisy with respect to beliefs is of six types. The one who is guilty of any of them will be in the lowest pit of the Hellfire.

These are:

(1) Denying or disbelieving the Messenger (peace be upon him).
(2) Denying something that the Messenger (peace be upon him) presented or taught.
(3) Having hatred for the Messenger (peace be upon him).
(4) Having hatred for something the Messenger (peace be upon him) presented.
(5) Being pleased if the religion of the Messenger (peace be upon him) is diminished or weakened.
(6) Being displeased if the religion of the Messenger (peace be upon him) is strengthened or
victorious.

http://islamicweb.com/beliefs/creed/what_negates_Islam.htm

oh yeah and the names of Allah are in the Qur'an and sunnah, say you hear a name, do you verify it, but in some nasheeds they say names of Allah and I dunno if they're really names of Allah or not, so I can sing it or not?

Like.. they say Ya Khaliqal-Akwaan

I know Allah says He is rabbil aalameen..

Do you have to verify everything, I mean you have to because you can't just make up a name for Allah right?

I'm sorry if it's not a good question it's just been bugging me..

Oh so if you don't claim that it's a name of Allah then you can use it?

Yep, as long as it's true and it doesn't have a bad meaning, for instance Allaah is the creator of pigs, but to address Allaah as "Khaaliq al khanaazeer" is not permissable even though it's true.

So if it's true and it has a proper meaning then it's perfectly usable.

This was the post I wondered about, whether that statement is correct to say or no...

"There is actually no specific time or day when Allah will accept your Dua because Allah is always with us in our hearts.If we are good,honest,faithful and offer prayer 5 times a day and can keep Allah happy with our good deeds,then surely He will help us and give us what's best for us He thinks.And sometimes He might also give us what we want so it depends upon Him what He chooses best for us.You can ask for anything to Allah anytime of the day.But I have heard that doing Dua after each prayer session is the best."



for answering my questions. ^_^

It's not exactly correct to say so, i've heard people saying there's a hadeethi qudsi which says "Nothing can contain Me but the broken heart of a mu'min" but i haven't come across that one yet, and even if such a hadeeth exists then it has a meaning different to that which that person said.

The person who said that is probably from those who beleive that Allaah is everywhere.

On my to-do list is to write an article on ta'weel, what is good and bad ta'weel, when ta'weel becomes fardh and so on, but i'll give you a pre written version of it.

There's a hadeethi qudsi (Maridhtu falam ta'udnee) whose literal meaning is "I was sick and you did not visit me", to make ta'weel of that hadeeth is fardh, because to believe the literal meaning that Allaah becomes sick is kufr, what the hadeeth means is (marida 'abdee) "My servant became sick".

Then there are the times when ta'weel is necessary, like in the aayah whose literal meaning says regarding husband and wife "they are a garment for you, and you are a garment for them", it is necessary to make ta'weel or the aayah will not make sense, because you can't wear your wife nor can she wear you as clothing.

And whoever claims that ta'weel as a whole (mutlaqan) is wrong then simply tell that person that Allaah says in the Qur'aan: "And we are closer to him than his jugular vein" and Allaah says in another aayah "Allaah (Ar-Rahmaan) has made istawaa upon the 'arsh", so if you say that ta'weel cannot be made then these two aayaah will be contradicting each other, or alternatively you'll have to believe in wahdatul wujood.

oh okay cool! and you know the first question I asked about tahreef and ta'weel? Well I get it now, it doesn't turn into tahreef but it's just a bad ta'weel right?

I don't get it, that ayah about istiwaa over/upon the arsh, okay I was listening to something, and the sheikh was saying that we can't do ta'weel on that, cause you leave it to Allah, so you take the literal meaning and you affirm it cause Allah says it, and then you don't ask how and liken to the creation, them are left to Allah so you can't interpret that ayah. But you don't agree with that do you?

However the other ayah about being closer to us than the jugular vein has to be made ta'weel of otherwise it'll contradict the first ayah mentioned.

Does that make sense? I haven't made it up, but correct me if that's wrong.

I've forgot the terms again... okay there's muhkam and mutashabih?but I can't read my writing. Please explain.

edited cause I had a dopey moment... and it's embarrassing

i understand them in arabic easily enough, but it's difficult for me to explain them in english.

But mutashaabih aayaah are like the aayaah of the sifaat of Allaah like yadd, wajh etc, and also like Alif Laam Meem etc.

All other aayaah are muhkam.

This is a super compact definition of muhkam and mutashaabih, but i don't know what english words there are that is can be translated as

oh I'm confused, it wasn't explained to me in that way... it was explained like in the context of the names and attributes of Allah...

How is that different to what i said? okay what exactly was said to you?

I can't read my writing. I'll have a better look later. And type it out. insha Allah

Clear and unclear

Muhkam --> meaning understood
Mutashabih --> similar to/to resemble but are (unclear/ambiguous)

Allah calls the whole Qur'an muhkam and also mutashabih (?) "these are the verses from the clear book...." (surah Yunus). Likewise, "Allah sent down the best statement" .. mutashabih... (I'm lost this doesn't make sense =/)

OH!!! I was looking at the wrong thing. The transitive/in transitive thing is muta'addi/ghair muta'addi. I'm so blond. =/

durrr okay yeah the muhkam/mutashabih thing makes sense. You know... I think I need to learn Arabic. =/

I get it now.

I never knew about that, I only knew of major and minor shirk. But if you've not heard it then hmm.. I dunno now. Maybe I just heard wrong then