FAITH IN ISLAM

FAITH IN ISLAM

Faith in English generally means to believe in something or to trust. But faith in Islam has meaning much more than just believing. The Arabic word used for faith is Eeman. Islamically, faith means pronouncing by tongue, fixing in heart and then following it by actions. The most important facet of Islam is faith and “faith” has been given utmost importance.

Eeman is a combination of Belief and Actions. The earlier scholars summed up these two components in their saying: "Eeman is Statement and Action." [See al-Laalakai v.1, p.176]

Statement here includes both; statements of the heart and statement of the tongue (Verbal Confessing) and Action include both, actions of the heart and actions of the body. These two components are broken down into three essential parts for better understanding:-
⦁ Belief of the Heart.
⦁ Confession by the Tongue
⦁ Actions of the Body.

Islam is the fastest growing religion in the world and it is expected that by 2030, one out of every three person will be a Muslim (If Allah Wills)!
The basic faiths among Muslims include six pillars of faith as mentioned in the book of hadith, Sahih Al Muslim Vol 1:1, 6 and Sunan Nasai Vol 6: 4994.

These pillars are:
⦁ Belief in Allah
⦁ Belief in the angels
⦁ Belief in the revealed books
⦁ Belief in the Messengers
⦁ Belief in the hereafter
Belief in the destiny

⦁ Faith in Allah
Belief in Allah comprises four aspects:

The First Aspect: The belief in Allah’s existence. This is established by:

1. Al-Fitrah (the natural pure inclination towards the truth)

2. Al-Aql (reason and analysis),

3. Ash-Sharee’ah (revelation and scripture),

4. Al-Hiss (physical senses).

a) As for the Fitrah, we say the following: Allah created the belief in Him in every human being. Mankind needs not to be taught this belief or think about how to possess it. However, the ones who have this Fitrah corrupted will not benefit from it. The Prophet (sallallahu alaihi wa-sallam) said, what translated means, “Every newly born will be born having Fitrah. However, his parents will either convert him to Judaism, Christianity or Majocism (fire worshipping).” [Saheeh al-Bukhari]

b) The Human Mind must be used to prove the existence of Allah. All this creation, of old and new, must have a Creator who invented and started it. This creation could not have come to existence on its own or by chance. It could not have created itself, because it did not exist beforehand. Therefore, how can it create? Also, the creation could not have been started by accident or chance. Everything that exists must have a Creator who brought it into existence. Creation is magnificent in organization, coherent and correlated in its existence. There is a reason and originator behind every act. All this nullifies the saying that this entire universe was started by chance. What was started by chance cannot be organized in its form because it did not have any organization before it was formed. What makes what was created by chance to be this organized? If all this creation neither could have created itself nor was it created by chance, then it must have an Originator, Allah, the Lord of the worlds. Allah mentioned this reasoning in the Quran, “Were they created by nothing, or were they themselves the creators?” [52:35].

This Ayah means that men were neither created without a Creator nor did they create themselves. Therefore, Allah is the One who created them. This is why when Jubair ibn Mut’im (radiyallaahu anhu) heard the Messenger (sallallahu alaihi wa-sallam) recite this Surah until he reached, “Were they created by nothing, or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief. Or are with them the Treasures of your Lord? Or are they the tyrants with authority to do as they like?” [52:35-37],

Jubair, a disbeliever then, said, “My heart almost flew (from the power of this reasoning mentioned in the Surah). This was the first time that Iman entered my heart.” [Saheeh al-Bukhari]

c) As for the Shari’ah, all divine religions testify to the fact that Allah created the world. All Laws that were sent with these divine and revealed religions contain what benefits mankind. This is evidence to the existence of a Wise and All-Knowing Lord Who knows what brings benefit to His creation, All divinely-revealed religions describe a universe that is self evident to the existence and ability of Allah, Who Creates what He Will.

d) Also, the senses must be used to prove the existence of Allah. We know that Allah accepts the supplication from whoever seek His aid and help, and that He brings them the benefits that they desire. This is clear evidence to the existence of Allah, who said, what translated means, “And (remember) Noah, when he cried (to Us) aforetime We listened to his invocation.” [21:76] and, “(Remember) when you sought help from your Lord and He answered you?” [8:9].

⦁ Faith in angels
The Angels are a matter of the unseen. They are created by Allah and they worship Him. They have no attributes that qualify them to be gods or lords. Allah created them from light, and He bestowed on them the bounty of obeying Him at all times. He gave them the power to carry and implement His orders, “And those who are near Him (the angels) are not too proud to worship Him, nor are they weary (of His worship). They glorify His praises night and day, (and) they never slacken (to do so).” [21:19-20]. They are so numerous that only Allah can count their numbers. Anas (radiyallahu anhu) said, while narrating the story of the Prophet’s (sallallahu alaihi wa-sallam) ascension to heaven, that Al-Bait Al-Ma’amur (the House in heaven that is always inhabited. It is, for the inhabitants of heaven, like the Kaa’bah for the people of earth) was raised for the Prophet (sallallahu alaihi wa-sallam) in heaven so he can see it. Each day, seventy thousand Angels pray in this House, and when they exit from it, they will never get back into it (this shows how numerous the angels are).[Saheeh al-Bukhari and Sahih Muslim]

⦁ Faith in books of revelation
Kutub (books) is plural for Kitab (a book). They are called Kutub because they are written (maktoob). Books, here means the Books that Allah sent down to His Messengers as a mercy and guidance for mankind. These Books are designed to lead mankind to what brings them happiness in this life and in the Hereafter.

To implement the Commandments contained in these Books, unless Allah commanded to the contrary through Naskh (over ruling). We must accept whatever these Books contained of Commandments, even if we do not know the wisdom behind them. All previous Books were over-ruled by the Qur’aan. Allah said, what translated means, “And We have sent down to you (O Muhammad) the Book (this Qur’aan) in truth, confirming the Scripture that came before it and dominant over it.” [5:48]. This means that the Qur’aan is dominant over all other Books. Therefore, no Commandment contained in other than the Qur’aan can be implemented unless it is in agreement with the Qur’aan.

⦁ Faith in prophets
The Messengers are sent to deliver a Message. They are the ones to whom Allah has sent down revelation and who conveys His Law to mankind. Allah ordered them to deliver these Messages.

The first Messenger to be sent was Noah and the last one was Muhammad (sallallaahu alaihi wa-sallam).Allah said, what translated means, “Verily, We have inspired you (O Muhammad) as We inspired Noah and the Prophets after him.” [4:163]. Anas ibn Malik (radiyallaahu anhu) narrated that the Prophet (sallallaahu alaihi wa-sallam) said, during his Hadeeth about Shafa’ah (the right of intercession on mankind’s behalf that Allah grants to His Messenger on the Last Day), “Mankind come to Adam to intercede on their behalf but he declines, saying: ‘Go to Noah, the First Messenger that Allah sent...” [Saheeh al-Bukharee] Also, Allah said, what translated means, “Muhammad (sallallaahu alaihi wa-sallam) is not the father of any man among you, but he is the Messenger of Allah, and the Last (end) of Prophets.” [33:40].

Allah sent Messengers to every nation and provided them with Laws that their nations must follow. Some Messengers were sent to revive a Message of a previous Messenger. Allah said, what translated means,“And verily, We have sent among every nation a Messenger (proclaiming): “Worship Allah (alone), and avoid all Taghut (false deities).” [16:36], The Messengers are only humans and they do not possess any attributes that qualify them to be gods.

⦁ Faith in hereafter
The Last Day is the Day when mankind will be resurrected to be asked about their deeds and receive reward or punishment for them. It is called “the Last Day,” because it is the last day, no day after that. Afterwards, people of Paradise will permanently reside and take their places in it, and people of Hell will permanently reside and take their places in it.

Allah said, what translated means, “As We began the first creation, We shall repeat it, (it is) a promise binding upon Us. Truly, We shall do it." [21:104].

The Resurrection is a true event that the Quraan, the Sunnah and the consensus of Muslims have confirmed. Allah said, what translated means, “After that, surely you will die. Then (again), surely, you will be resurrected on the Day of Resurrection.” [23:15-16].

⦁ Faith in destiny
Al-Qadar is Allah’s predestination of measurements and sustenance of everything and everyone, according to His Knowledge and Wisdom.
Aspects Of Belief In Al-Qadar
1. Knowledge - The belief that Allah’s Knowledge encompasses everything, every matter, major or minor, and time frames of everything that happens in this universe. Allah’s Knowledge encompasses all of His Actions and actions taken by His slaves.

2. Writing - The belief that Allah recorded everything in a Book that He kept with Him, called “A1-Lawh’ Al-Mah’foodh” (The Preserved Book). He said, what translated means, “Know you not that Allahknows all that is in heaven and on earth? Verily, it is (all) in the Book (Al-Lawh’ Al-Mah’footh). Verily, that is easy for Allah.” [22:70].

Abdullah-ibn-Amr-ibn-al-Aas (radiyallaahu anhuma) said that he heard the Messenger of Allah (sallallaahu alaihi wa-sallam) say, what translated means, “Allah recorded the measurement of all matters pertaining to Creation fifty thousand years before He created the heavens and earth.” [Saheeh Muslim]

3. The belief that nothing, whether related to Allah’s Actions or actions taken by His slaves, can happen without His Permission. He said, what translated means, “And your Lord Creates whatsoever He wills and chooses.” [28: 68], “ And Allah does what He will.” [14: 27] and, “He it is Who shapes you in the wombs as He pleases.” [3: 6]. As for actions taken by His creation, Allah said, “Had Allah willed, indeed He would have given them power over you, and they would have fought you.” [4:90] and, “And if Allah had willed, they would not have done so. So leave them alone with their fabrications.” [6:137].

4. The belief that Allah created all creation, all what they possess of attributes and all their actions, “Allah is the Creator of all things, and He is the Guardian over all things.” [39:62] and, “He has created everything, and has measured it exactly according to its due measurements.” [25: 2]. Also, Abraham said to his people, as was mentioned in the Qur’aan, “While Allah has created you and what you make.” [37:96].
As for the Reality of things, every human knows that he has a power and a will of his own. He uses his power and will to indulge in or avoid actions of his choice. Mankind distinguish between what they do by their own power and between what they have no power over, like shivering due to illness or extreme cool. However, the power and will of mankind is under the control of Allah’s Will and Power, “To whomsoever among you who wills to walk straight. And you will not, unless (it be) that Allah wills, the Lord of the worlds.” [81:28-29]. The universe is Allah’s property and nothing happens in His Kingdom without His Knowledge and Permission.
Source:http://www.askislampedia.com/en/wiki/-/wiki/English_wiki/Faith+in+Islam

 

⦁ THE CONCEPT OF EEMAN

Eeman is a combination of Belief and Actions. The earlier scholars summed up these two components in their saying: "Eeman is Statement and Action." [See al-Laalakai v.1, p.176]

Statement here includes both; statements of the heart and statement of the tongue (Verbal Confessing) and Action include both, actions of the heart and actions of the body. These two components are broken down into three essential parts for better understanding: -


Belief of the Heart
Heart is the root of Eeman. If the belief of the heart is not firm and correct then no other deed or action can be perfect. The Messenger of Allah ﷺ said: "There is a lump of flesh in the body. When it is sound, the whole body is sound; but when it goes wrong, the whole body goes wrong (as a result). It is the heart!!" [Sahih al Bukhari 52 and Sahih Muslim 1599]

Belief in the heart constitutes of two parts: -

(A) Statement of the Heart, i.e. Tasdeeq (Affirmation) made up of Recognition, Knowledge and Affirmation of Allah and His Commands.

(B) Actions of the Heart i.e. Inqiyaad (Submission) made up of Acceptance and Submission to Allah and His Commands.

The first aspect of Recognition and Knowledge is ingrained in the human nature (i.e. Fitrah Natural Instinct). The second aspect of Submission requires to be implied. Therefore, the main message of all the Messengers of Allah (Peace be upon them All) and their dispute with the disbelievers was specifically the second aspect; i.e. 'Submission to the Commands of Allah.'

Allah says: "And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): "Worship Allah (Alone) and avoid Taghoot." [Soorah an-Nahl (16): 36]

It was difficult for the disbelievers to accept and submit to the Commands of Allah because they lacked the love for the Truth.

Allah says: "…he brought them the Truth, but most of them are averse (unwilling, opposed) to the Truth." [Qur'an Surah Muminun23: 70]

And: "It is not you (O Muhammad (sallallahu alaihe wa-sallam)) that they deny, but it is the signs of Allah that the wrongdoers deny." [Soorah al-An'aam: 33]

But "If you ask them (the disbelievers) who created them, they will surely say: "Allah" How then are they turned away (from His worship)?" [(43): 87]

Thus, in general, the truth of Allah's Oneness (Allah's Lordship) is clear to all, but they do not accept and submit to the Commands of Allah, which Allah refers as Truth in the ayath. This is one of the major aspects that distinguish Mumin (believer) from Mushrikeen (non-believers).

Thus, the belief of the heart is the most important component of Eeman. One who desires to be certain about his Eeman and safeguard himself from loosing it (Eeman) - he must Recognize the Truth, Desire the Truth and hold Love for it (meaning adhere firmly to the Commands of Allah). This should also be combined with hatred for falsehood and disbelief, because Allah mentioned love for Faith along with the hatred for disbelief and disobedience in the ayath:

"But Allah has endured the Faith to you and has beautified it in your hearts and has made disbelief, wickedness and disobedience hateful to you. These are the rightly guided ones." [Soorah Hujurat 49: 7]

Confession by the Tongue
The second necessary component of Eeman is the confessing of one's Eeman by the Tongue. The simple pronouncement of the words 'La ilaha illAllah' is not the intent - Certainly, the hypocrites did so (merely pronounced the Shahadah) but they were not true believers. The pronouncement of the words must accompany: -

· The Correct Belief in the Lordship of Allah and its related aspects.
· Rejection of all kind of Shirk.
· Adherence to the laws of Islam.

If these principles are not the intent of the proclamation, then such a confession is not beneficial. Hence, before one makes the testimony of Faith, he must clearly understand the meaning and purport of confession.

Ibn Taymiyyah (rahimahullah) writes in his book Kitaab al-Eeman:
"The Arabs do not have any such thing in their language as affirmation or denial unless it be in meaning and wording (i.e. unless one understands and verbally confesses). One will not find in Arabic speech statements such as: 'Mr. X believed in Mr. Y' or 'denied him' if Mr. X only knew it in his heart that he (Mr. Y) was true. (Such a statement would only be made if the person) spoke it. Whoever does not affirm his belief in someone with his speech, if he has the ability to do so, is not a believer according to (the language of the) Arabs. Therefore, our pious predecessors of this nation (the Sahabah) and those who follow them in goodness agree on this point.

One who believes in his heart but does no verbally state his belief is not considered as a believer neither in this life nor in the Hereafter. Allah has not declared such a person to be a believer in the Message (the Qur'aan) - simply due to the Knowledge of Eeman in his Heart. He is not considered a believer unless he confirms it by his speech.

Therefore, the outward speech is an essential aspect of Eeman, and according to the earlier and later scholars, one will not be saved unless he verbally testifies. The Muslims agree that he, who does not make the confession of faith although he has the ability to do so, is a disbeliever. He is a disbeliever both inwardly and outwardly according to the pious predecessors and Imams of this nation." [Ibn Taymiyyah, Kitaab al-Eeman, p.126]

Actions of the Body
Actions of the body are the third integral part of Eeman. True belief of the heart results in external Submission to the Commands of Allah. It is not possible that one's belief of the heart is at a high level of Eeman but is not demonstrated by his deeds.

Ibn Taymiyyah (rahimahullah) said: "It is inconceivable that there be a man who is a believer with confirmed belief in the heart that Allah has obligated him to Pray, give Zakaat, Fast and perform Hajj but he lives his whole life without even making one prostration to Allah or never fasting any month of Ramadaan, never paying Zakaat for the sake of Allah and never making pilgrimage to Allah's House. This is impossible!! This would only happen if the person has hypocrisy and opposition to Islam in his heart - It would never happen with a true faith!! For this reason, Allah describes those who refused to prostrate, as unbelievers…" [Muhammad Ibn Taymiyyah Majmoo vol.7, p.611]

The most important belief that should dictate our actions is that Allah All-Mighty exists, He is the Creator and Provider, and none can benefit not harm us except with His Permission. For example, if a person's Eeman in Allah is firm, he will be able to direct all his worship and obedience to Allah and feel no fear to worldly powers.

The Story of the Prophet Moosa, the Magitians and the Pharaoh
Consider the encounter of Pharaoh's court magicians with Prophet Moosa (alaihis-salaam) as described in the Qur'aan. Before meeting the Prophet, they pleaded with Pharaoh for a substantial reward if they were to defeat Moosa (alaihis-salaam) in the contest using magic:
"So the sorcerer came to Pharaoh and said: 'Of course we shall have a suitable reward if we win.'" [Soorah al-A'raaf (7): 113]

Pharaoh accepted their plea and promised them not only a reward but also position at court. When the encounter with Moosa (alaihis-salaam) began, the magicians realized quickly that while their own display was simple magic, the Prophet Moosa's display was extraordinary and much more than any human could do. So they all fell down in Sajda (prostration) saying: "We believe in the lord of the Worlds. The Lord of Moosa and Haroon." [Soorah Taa-Haa : 70]

Pharaoh was so stunned by their declaration of Faith in Allah that he shouted: "Have you believed in him, before I gave you permission?… Be sure, I will cut off your hands and your feet on opposite sides, and then I will crucify you on trunks of palm trees. So shall you know which of us can give the more and lasting punishment." [Soorah Taa-Haa : 71]

But these threats did not frighten the magicians. These men who had just been begging Pharaoh for more gold coins now became so fearless because of their faith in Allah that they answered him back easily: "Never shall we prefer you over the Clear Signs that have come to us and Him who has created us. So decree whatever you wish to decree. For you can only decree concerning matters of this world. We have believed in our Lord; may He forgive us our faults and the magic to which you did compel us, for Allah is the Best and forever abiding." [Soorah Taa-Haa : 72-73]

Increase and Decrease of Eeman
"Whenever there comes down a Soorah, some of them say: 'which of you has had his faith increased by it? Yes, those who believe their faith is increased and they do rejoice. But as for those whose hearts is diseased, it only adds wickedness to their wickedness, and they die while they are disbelievers." [Soorah at-Tawbah : 124-125]

The Messenger of Allah (sallallahu alaihe wa-sallam) said: "Faith has over seventy branches, most excellent of which is the declaration of "La ilaha illa Allah' and the humblest of which is the removal of a bone from the road. And modesty is a branch of Eeman." [(Saheeh) Sunan Abo Dawood (3910)]

Eeman increases and decreases according to one's Belief and Actions. It has higher parts and levels. Acts of obedience to Allah increase one's Eeman and acts of disobedience decrease it. This is where those who posses Eeman fall in different ranks. Hence, with regards to the actions of the heart, some have a greater love of Allah than others, while others fear Him more, and others are superior in their sincerity to Allah. Concerning the actions of the tongue, some recite Qur'aan more than others do, others engage in more remembrance. Likewise, people also differ in actions of the limbs.

Basic Level of Eeman
The basic level of Imaan is the minimum level of 'Tasdeeq - Affirmation (or Statement)' and the minimum level of 'Inqiyaad Submission (or Action).'

(a) Tasdeeq (Affirmation) -
Belief in everything that one knows from the Messenger of Allah (sallallahu alaihe wa-sallam) and willingness to believe in all the new information he acquires from him (sallallahu alaihe wa-sallam). Meaning to realize, accept and admit that he must believe in everything that is authentically reported from the Messenger of Allah (sallallahu alaihe wa-sallam).

(b) Inqiyaad (Submission) -
Adherence to everything known from the Messenger of Allah (sallallahu alaihe wa-sallam). Meaning to submit to all the commands of Allah's Messenger (sallallahu alaihe wa-sallam) and have a willingness, desire and recognition that he is obliged to submit to every command authentically known from him (sallallahu alaihe wa-sallam).

These are the compulsory aspects for the validity of Imaan. If these are not fulfilled then Imaan does not exist.
Source:http://www.askislampedia.com/wiki/-/wiki/English_wiki/Concept+of+Eeman

⦁ FACTORS WHICH NULLIFY IMÂN AND ISLAM

There are things which nullify Iman (Faith) i.e. Belief, just as there are things which nullify Wudhû'. If a person does any single one of them, he loses his state of ritual purity. The same is true with Belief. The nullifiers of Belief can be classified into four categories:
First category: Denial of the Rabb's existence or reviling and speaking ill of Him.
Second category: Denial of Allâh's right to be worshipped or worshipping anything or anyone along with Him.
Third category: Denial of any of Allâh's Names or Attributes established in the Qur'an and Sunnah or reviling them.
Fourth category: Denial of the role of Muhammad plugule will be as the Messenger of Allah, or reviling His Message

1. Denial of the existence of Rabb nullifies Imân
This first category encompasses several types:
1. Pure atheism; such as the belief of communists who deny that
the universe has a creator and say:
"There is no god, and life is a purely material phenomenon.”
They attribute the creation and all actions to pure chance, or "nature" but forget the One Who created even the "chance" and the "nature," as Allâh said:
و الله خلق كل شئ وهو على كل شي وكيل

“Allâh is the Creator of all things, and He is the Wakil (Trustee, Disposer of affairs, Guardian, etc.) over all things." (39:62)
This category of disbeliever is more hardened in their apostasy than the polytheist Arabs of post-Islamic period, and even Satan himself, as those polytheist Arabs did admit the existence of their creator as the Qur'ân states about them saying:
و ولين سألتهم من خلقهم ليقول الله
"And if you ask them who created them, they will surely say: 'Allâh...?" (43:87)
and the Quran mentions the statement of Satan:
و قال أنا خير خلقي من اير وخلقته من طينه

"Iblis said: I am better than he, You (Allâh) created me from fire, and You created him from clay." (38:76)
It is an act of disbelief for a Muslim to say, "nature created
something or that it came into being by chance."

2. Or if a person claims to be the Rabb; as Pharaoh claimed saying
فقال أنا ربكم الأعلى
“I am your lord, most high.” (79:24)

3. Or to claim that there are great saints (called "Qutb "in Sufi terminology, which literally means axes (of creation)] who have control over what happens in the universe, even if this claim is accompanied with the admissions that Allah, the Soverign Lord exists. People who have this belief are in a worse condition than the idol worshippers before Islâm, who used to admit that Allâh is the Sole Controller of the affairs of the universe, as is indicated by Allâh's Statement:
و قل من رزقكم بين السماء والأرض أن يملك السمع والأبصر ومن يخرج الى من الميت وتخرج الميت من الي ومن يد الأمر سيقولون الله فقل أفلائقونه

"Say: "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)?”” (10:31)

4. Or the statements of some Sufis that Allâh pervades in His creation, or became incarnate in it. The Sufi, Ibn Arabi, who is buried in Damascus, said: “The Lord is a slave, and the slave is a Lord. I only wish I knew, which one is the Mukallaf.”
Mukallaf is a basic Shari'ah terminology, that refers to the essential role of the adult, sane human being: That he or she is charged by Allâh with a series of duties and responsibilities, orders and prohibitions, and he will be questioned on the basis of how well he discharged his responsibilities.
And this transgressor of the Sufis has stated:
"And the dog and the pig is nothing other than our deity, nor is Allâh other than a monk in a church."
And Hallâj (a Sufi of Baghdad) stated: “I am He (i.e. the Rabb) and He is I." Due to this statement of his, which he would not retract; the scholars agreed that he should be executed as an
apostate. High Exalted is Allâh above what such people say,
2. Shirk (polytheism) in Worship nullifies Imân
This second category includes denial of Allâh as the object of worship or ascribing a partner along with Allâh. It too has various manifestations:
1. Those who worship the sun, the moon, the stars, the trees, Satan or any other created being, and abandon the worship of Allâh, Who created all these things which have no power to benefit nor to harm. Allâh said:
وومن ، ایت الليل والنهار والشمس والقمر لا تسجدوا للشمس ولا
إن كنتم إياه تعبدونه
القمر واسجدوا له الذي خلقه
"And from among His Signs are the night and the day, and the sun and the moon. Prostrate not to the sun nor to the moon, but prostrate to Allah Who created them, if you (really) worship Him." (41:37)
2. Those who worship Allâh, and worship along with Him some of His creation, such as saints, as embodied in idols, grave-worship, etc. The Arab idol worshippers before Islam were of this category, as they used to call upon Allâh only in times of hardship and pressing need, and would worship others in times of ease. As the Qur'ân described them:
و إذا ر كبوا في الفلاي دعوا الله مخلصين له الين فلما ب هم إلى البر إذا هم ‎
"And when they embark on a ship, they invoke Allah, making their Faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worship to others." (29:65)
They are characterized as Al-Mushrikûn, (i.e. those who associate and attribute partners with Allâh), even though they made supplication to Allâh Alone when they were afraid of drowning at sea, because they didn't stay like that. Instead they called upon others after He saved them.
3. Since Allâh was displeased with the idol worshipping Arabs before Islam, He branded them as Kâfiroon (i.e. the disbelievers), and ordered His Prophet to fight them, because they called upon others besides Allâh at the time of ease. He didn't accept their whole-heartedness when they called upon Him alone in hardship, and He labelled them Mushrikîn. Therefore, what can we say about certain Muslims today, who resort to dead saints at the time of ease as well as at the time of hardship? And they ask of them what only Allah has the power to bestow, like curing the sick, and granting sustenance and guidance, etc., and they forget the Creator of those saints, whereas He is the only One Who curés, the Sustainer, and the Guide. And those dead people have no power at all and cannot even hear those who are calling upon them, as Allâh stated:
و والذين تدعون من دونه ما يملكون من قطييره إن تدعوهم
ويوم القيمة يكفرون
ولو سمعوا ما استجابوا لك
لا يسمعوا دعاءكم بشركم ولا ينبئك مثل خبير
"...And those, whom you invoke or call upon instead of Him, own not even a Ditmir (the thin membrane over the date stone). If you invoke (or call upon) them, they hear not your call, and if(in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you ( O Muhammad )صلى الله عليه وسلم like Him Who is the All Knower (of each and every thing).” (35:13,14)
This verse is explicit to the effect that the dead cannot hear those who call upon them, and explicit in stating that their supplication is major Shirk.
Some of them might say: "We don't believe that these saints and righteous people have the power to benefit or harm. We only take them as intermediaries who will intercede with Allâh on our behalf, and through them we get closer to Allâh." Our reply to them is that the idolaters before Islam used to hold a similar belief, as is mentioned in the Qur'ân:
و ويعبدون من دوني الله ما لا يضرهم ولا ينفعه ويقولون هؤلاء شفنا عند الله قل أ وت الله ما لا يعلم في السموات ولا في الأرض بنه وعلى عينا يشركونه
“And they worship besides Allâh things that hurt them not, nor profit them, and they say: 'These are our intercessors with Allâh. Say: "Do you inform Allâh of that which He knows not in the heavens and on the earth?' Glorified and Exalted is He above all that which they associate as partners with Him!" (10:18)
This verse is explicit in proving that whoever worships and supplicates other than Allâh, he is a Mushrik even if he believes that those other beings cannot benefit nor harm, but only sees them as intercessors.
Allâh said about the idolaters:
و والذين اتخذوا من دونية أولياء ما نعبدهم إلا ليقربنا إلى الله في إيه الله يحكم بينهم في ما هم فيه يختلفون إن الله لا يهدي من هو
اژه
"...And those who take Awliya' (protectors and helpers) besides Him (say): "We worship them only that they may bring us near to Allâh.' Verily, Allâh will judge between thcm concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever." (39:3)
This verse is explicit in proving the disbelief of those who call upon other than Allâh with the intention of getting thereby closer to Allâh.
:said صلى الله عليه وسلم The Prophet
لأن الدعاء هو العبادة» . [رواه الترمزي ]
“Because supplication is worship” (Tirmidhi).
4. Among the nullifiers of Belief is to rule by other than what
Allâh has revealed; if it is accompanied by the belief that Allâh's Laws are inappropriate or less appropriate, or that man made laws which contradict them are equally appropriate; Allâh said:
ر
أ
و إن الحكم إلا لله أمر ألا تعبدوا إلا إياه ذلك الليث القيم ولك آلاس لا يعلمون
“... The command (or the judgement) is for none but Allâh. He has commanded that you worship none but Him (i.e. His Monotheism), that is the true) straight religion, but most men know not." (12:40)
And Allâh said:
ومن لم يحكم بما أنزل الله فأولى هم الکفرون که
"...And whosoever does not judge by what Allâh has revealed, such are the Kâfirûn (i.e. disbelievers - of a lesser degree as they do not act on Allâh's Laws).” (5:44)

If the ruler is applying a law other than what Allah has revealed, while believing that the revealed Law is the only Legitimate Law, but he is contradicting it on the basis of personal whims and inclinations or because of what he considers to be external pressure beyond his control, then he is unjust and tyrannical or corrupt, but he did not cross the line of disbelief. This is according to the statement of Ibn
:who said رضي الله عنهما Abbas
“Whoever repudiates what Allâh has revealed, then he surely disbelieved, while one who accepted it (while acting in contradiction to it), he is unjust and corrupt.”
This is the interpretation of the verse chosen by the great exegete Ibn Jarir At-Tabari, and “Atâ said with regard to the second state:
“A level of disbelief below the level which takes one out of Islam."
As for those who suspended the Laws of Allâh and replaced them with man-made laws which oppose them, believing in the validity of their man-made laws, they have disbelieved and gone out of Islâm by the consensus of the scholars.
5. Among the nullifiers of Belief is displeasure with Allâh's Legislation, or the opinion that it is too confining and strict or that it imposes undue hardship. Allâh said:
و قلا ورتي لا يؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليما
“But no, by your Lord, they can have no Faith, until they make you (Muhammad plus dici L.) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission." (4:65)
Or to dislike the order which is revealed, as Allâh said:
والذين كفروا فتالم وأضل أعله ذلك بأنه كرهوا ما أنزل له فحط
"But those who disbelieve in the Oneness of Allâh – Islamic Monotheism), for them is destruction, and (Allah) will make their deeds vain. That is because they hate that which Allâh has sent down (this Qur'ân and Islâmic laws, etc.), so He has made their deeds fruitless." (47:8,9)
3. Shirk in Allâh's Attributes nullifies Imân
This third category includes denial of some or all of Allâh's Attributes or His Names or speaking ill of them.
1. It nullifies Belief when a believer denies the Names of Allâh or His Attributes which are established by the texts of the Qur'ân and the authentic Sunnah; for example, to deny that Allâh's Knowledge is total, or His Power, or His Life or His Hearing or Sight or Speech or Mercy, or His Establishment over His Throne or His Transcendence above it, or His Descent to the lowest heaven or that He has a Hand or an Eye, or other than that of the Attributes which befit His Splendour and which do not resemble the attributes of anything in creation. Allâh said:
وهو السميع البصيره
و ليس كمثله شي
"...There is nothing like unto Him, and He is the All-Hearer, the All-Seer.” (42:11)
In this verse Allâh denied His Resemblance to His creatures, and attributed to Himself the faculties of hearing and sight; and all His other Attributes must be understood in the same way.
2. It is an error and misguidance to interpret some of His affirmed Attributes, and to change the meanings of the words used to describe them from their primary meaning in the Arabic language to obscure meanings, like the interpretation of the word Istawa which means ascension and establishment above something, to mean Istila which means to take power. Imam Al Bukhâri in his Sahih transmitted the authentic interpretation of Istawa from Mujahid and Abul-Aliyah, two of the prominent scholars among the Tabi'în, the successors of the Sahâbah. The diversionary interpretation of Allâh's Attributes leads to their denial. As the interpretation of Istawâ meaning to take power is, in fact, a denial of one of Allâh's Attributes, which is Allâh's Elevation above His Throne, which is established in numerous places in the Qur'ân and Sunnah. Allâh said:
و المن على العرش آستون
“The Most Beneficent (Allâh) Istawa (rose over) the (mighty) Throne (in a manner that suits His Majesty).” (20:5)
And Allâh said:
و أنتم من في السماء أن يخيف بكم الأرض که
Do you feel secure that He, Who is over the heaven (Allah), will not cause the earth to sink with you..." (67:16)
:said صلى الله عليه وسلم And the Prophet
إن الله كتب كتابا.. فهو عنده فوق العرش » .
“Allâh recorded a Book which is with Him above the Throne.” (Agreed upon).
This type of interpretation of the Divine Attributes is a form of distortion as Shaikh Muhammad Amîn Shinqeeti states in his book "Manhaj wa Darâsât feel-Asmâ'i was-Sifat - Studies in the (Divine) Names and Attributes" on page 26:
"To sum up the issue, I would like to make two points. First the interpreter should consider Allâh's Statement to the Jews:
وقولوا حطه
"...say Hittatun...” (2:58)
Hittatun means repentance, they added a letter in it and said "Hintatun” abis meaning barley), Allâh called this addition a change. Allâh said in Surah Al Baqarah:
قيل لهم أنزلنا على الذين ظلموا
وقبل الذين ظلموا قولا غير الذي جان آلماء بما كانوا يفشونه
"But those who did wrong changed the word from that which had been told to them for another, so We sent upon the wrong-doers Rijzan (a punishment) from the heaven because of their rebelling against Allâh's obedience." (2:59)
Likewise are those who interpret Allâh's Attributes with diversionary interpretation. It was said to them Istawa (sawel), so they added an and said Istawla (Jooml). Consider the resemblance between the they added and the the Jews added (this point was originally mentioned by Ibn Al Qayyim).”
3. There are certain Attributes which are exclusive to Allâh,
like Knowledge of the unseen, which no one in creation possesses. Allâh said in His Book:
وه ونده مفاتيح الغيب لا يعلمها إلا هو
"And with Him are the keys of the Ghaib (all that is hidden), none knows them but He..." (6: 59)
Allâh might reveal certain aspects of the unseen to His Messengers through Revelation when He wants; Allâh said:
و علم الغيب فلا يظهر على غيبه أحداه إلا من آتي من شول
"(He Alone) the All-Knower of the Ghaib (unseen), and He reveals to none His Ghaib (unseen) except to a Messenger (from mankind) whom He has chosen (He informs him of the unseen as much as He likes)..." (72:26, 27)
Among the statements of disbelief and error is the statement of the poet Al-Busairy in Qasidah Burdah describing the Prophet
: صلى الله عليه وسلم
“Verily, from your generosity is the world and its rival (that is the Hereafter) and a part of your knowledge is the knowledge of the Tablet and the Pen."
This world and the Hereafter are certainly part of the creation of Allâh and from His Generosity, not from the generosity or creation of the Messenger, as the poet claimed.
:said عز وجل Allah
وإن كنا للأخرة والأولى که
"And truly, unto Us (belong) the last (Hereafter) and the first (this world)." (92:13)
Allâh's Messenger plugul te does not know what is in the Preserved Tablet, nor what the Pen wrote, as the poet claimed, since this is part of the absolute unseen, which no one knows except Allâh. As the Qur'ân mentioned:
وقل لا يعل من في السموات والأرض الغيب إلا الله
“Say: None in the heavens and the earth knows the Ghaib (unseen) except Allâh.” (27:65)
As for the saints, it is only logical that they have less access to knowledge of the absolute unseen as they do not even have access to direct Revelation by which Allâh informed His Prophets and Messengers of certain aspects of the unseen, because Revelation does not descend on saints, it is reserved for Prophets and Messengers, so whoever else claims knowledge of the unseen, and whoever believes their claims, has nullified his belief in Islâm. The Prophet said:
من أتى كاهنا أو عافا فصدقه بما يقول فقد كفر بيا أنزل على
"Whoever goes to a fortuneteller or astrologer and believes what he says, he disbelieved in what was revealed to Muhammad." (Ahmad)
Occasionally the predictions of these fortune tellers do turn out true, but part of that is due to chance, because they are guessing and trying to extrapolate on what they already know. If they were really truthful in their claim to knowledge of the unseen, they would be right all the time, and they would have informed us of the secrets of the Jews, and they could have uncovered all the buried treasures of the earth, and they would not be dependent on the people for money, taking their wealth from them under false pretenses.
4. Defamation of Prophets nullifies Imân
This fourth category is the rejection of any of the Messengers of Allâh or defaming their characters. These are the following:
1. To deny the Message of Muhammad because the testimony that Muhammad is the Messenger of Allâh' is one of the pillars of Belief.
2. To disparage the Messenger of Allâh pw.gaudeilla or his truthfulness, or his faithfulness in discharge of what he was entrusted with, or his chasteness or to revile him or make fun of him, or make light of him, or to find fault with any of his documented behaviour.
3. To attack his authentic Ahâdîth (transmitted sayings) and disbelieve them, or to reject the true news which he has described for us including his documented prophecies. Examples are the appearance of the Dajjal (the Antichrist) or the descent of Jesus who will rule by the Shari'ah of Muhammad plungulile and other prophecies documented in the Qur'an and Sunnah. It is a nullification of Iman to reject these matters after accepting the attribution of the Ahâdîth to the Prophet as being authentic.
4. To deny any of the Messengers sent by Allâh before Muhammad plug Veil le or to deny the stories and sayings in regards to them and their nations, as reported in the Qur'ân or by the Messenger of Allâh in authentic Ahâdîth.
5. To claim Prophethood after Muhammad for example Ghulam Ahmed, the Qadiyani (i.e. from Qadiyan, India), who claimed Prophethood, while the Qur'ân says in this verse:
وما كان محمد أبا أحن جالکم ولکن رسول اللہ وخاتم النه
"Muhammad is not the father of any man among you, but he is the Messenger of Allâh, and the Last (end) of the Prophets...” (33:40)
And the Messenger of Allah said:

"I am the last one, after whom there will be no Prophet."
(Agreed upon)
And anyone who believes that there is a Prophet after Muhammad algule all cle whether he is a Qâdiyâni (follower of the deviant heretic, Ghulâm Ahmad) or from any other group, he has disbelieved and nullified his Belief.

6. To describe the Prophet plungulilates with attributes which belong to Allâh only, such as unlimited knowledge of the unseen, as some Sufis claim. One of their poets said :
"Oh (total) knower of the unseen, we resorted to you;
Oh curer of the hearts, blessing upon you."
7. To supplicate to the Prophet palgade alla for what only Allâh has the power to bestow, such as supplicating for victory and help, cure of illness, etc., as is happening today among the Muslims, especially among the Sufis as their poet, Al-Busairy said:
“Whoever asks by the Messenger of Allâh gets victory, even if a lion meets him in the forest;
Never did time impose on me a hardship and I sought his protection except that I got his protection and no harm came to me."
This conception of the station of the Prophet Mugauke all lois Shirk, contradicting the unequivocal announcement of the Qur'ân:
إلا من عند الله
و وما آل
"...And there is no victory except by the help of Allâh..." (8:10)
: صلى الله عليه وسلم and contradicting the order of the Prophet
“When you ask, ask from Allah, and when you seek help, seek the help of Allâh.” (Tirmidhi)
So what should we think about those who attribute to "saints" knowledge of the unseen, or make a Nadhr (a vow to give charity or perform some other optional good deed) for their sake, or dedicate animal sacrifices to them or ask of them what may only be requested of Allâh, such as sustenance or
cure of illness, or victory, etc.? No doubt, these are Shirk.

8. We do not deny the miracles that appeared from the Messengers of Allâh nor those miraculous feets that came from the saints, but what we deny is making them partners with Allah, supplicating them as we supplicate Allâh, and dedicating sacrifies to them, and undertaking a regime of optional worship for their sake. It has gotten to the point that the graves of some notable "saints" are showered with donations which are appropriated by the custodians and servants of these shrines, who then divide them among themselves, consuming people's money under false pretenses. At the same time they are surrounded by multitudes of poor people who don't get enough to eat for a day.
One poet said: "Our living don't even get a Dirham (a coin
of silver), while thousands and thousands go to the dead."
Not all of these shrines and graves even contain the body of a saint. But swindlers erect some of them as a means of taking the money of the gullible.
For example, one of my fellow teachers related to me that a certain Sufi Shaikh came to his mother's house requesting a donation in order to erect a green flag to indicate the presence of a saint on a certain street, so she gave him some money. He bought some green cloth and fixed it to a wall and started telling people, “There is a Wali (saint) here, one of the friends of Allah. I saw him in a dream.” And thus he started collecting money. One day the government decided to widen that street, which would require removing the grave. The man who had started the whole story started telling people that they had tried to remove it, but the equipment used had broken, and some people believed him, and this rumor started circulating, which caused the government to proceed with caution. The Mufti of that country himself told me that the government called him in the middle of the night to the site of the saint's grave. He found it surrounded by soldiers. Then the excavator was brought and the grave was dug up. The Mufti looked inside and found nothing there, and knew that the whole thing was a lie and a fabrication.

Another example, which I heard from a teacher in the Haram in Makkah: One poor man met another and they complained to each other of their poverty. Then they saw a saint's grave which was filled with wealth. One said to the other : "Come on, let's dig up a grave and put a saint in it, and the money will start rolling in." His friend agreed, so they set out until they came to a braying donkey. They killed it and laid it to rest in a pit, then raised a mausoleum with a dome over it. And then both of them proceeded to roll around in the dust of the grave to get the Barakat (blessing) from it. When people passing by asked them what they were doing they said: “This is the grave of the saint Hubaish bin Tubaish, who worked miracles which defy description." People were taken in by their spell and they began laying donations before the grave as charity and to fulfill vows, until they had gathered great wealth. When they started dividing it, they got into an argument and started shouting at each other, which attracted a crowd of spectators. One of the two said: "I swear to you by this saint I didn't take anything from you." His friend said: “You swear to me by this saint while both of us know there is a donkey in this grave that we buried together?”
The people were astonished and felt foolish due to the donations they had made as vows, and took them back after beating the two men.

Source :Reference Link