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General guidelines in relation to the basis of Islaam

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A translation from the archives.

5th Muharram 1389
23/3/1969

The basis of Islaam is the Yaqeen Al-Qat’iy (decisive certainty) in the existence of Allah, the definite certainty in that the Qur’aan is the Kalaam (speech) of Allah and the Yaqeen Al-Qat’iy that Muhammad is the Messenger of Allah. This Yaqeen Al-Qat’iy in these three together represents the basis of Islaam and from them all of the Aqaa’id (beliefs) of Islaam and its Ahkaam (rulings) branch out.

The Yaqeen (certainty) in the existence of the Sillah (connection) of the person with Allah with the meaning that there are spiritual things in accordance to this meaning branches from the Yaqeen in the existence of Allah. If there is Yaqeen in the existence of Allah then there must also exist a realisation of the Sillah (connection/relationship) of the human with Allah. There must therefore exist a spiritual aspect within the Muslim whilst making it control over his him in respect to his speech, actions and all of his behaviours represents the Kamaal (completion) of his Imaan (belief). Certainty (Yaqeen) in that Allah, His Messenger and Al-Jihaad in His way must be more beloved to the Muslim than his father, sons, brothers, wife, clan, wealth, trade and dwellings that please him, branches from the Yaqeen in that the Qur’aan is the Kalaam of Allah Ta’Aalaa. If there is Yaqeen in the Qur’aan then there must exist a struggle (Kifaah) against the Ahkaam of Kufr and to remove the Kufr whilst believing that it is more beloved and of a greater priority than his wives and children. The Yaqeen in the obligation of following that which has been affirmed to be that which Muhammad Bin ‘Abdullah commanded branches from the Yaqeen in that he (saw) is the Messenger of Allah. If then there is Yaqeen in the message (Risaalah) of Muhammad (saw) then it is obligatory for there to be adherence to that which has been affirmed to be from Allah’s divine revelation to him believing that it is like the Qur’aan without any difference (in respect to the obligation to follow and adhere to it).

As such the statement that the Sillah (connection) with Allah does not exist i.e. the non-existence of spiritual things in accordance to this meaning whilst considering spiritual things as (merely) being thinking and thought, then this statement is Kufr (of disbelief) because it is contrary to the Yaqeen (certainty) in respect to the existence of Allah (swt). As for making the matter or materialism dominate over our mentalities (Aqliyyah) and dispositions (Nafsiyyah) then this is (also) Kufr if it is based upon the denial of the existence of the connection with Allah whilst it represents a weakness in Imaan if it is based upon carelessness or neglect in respect to comprehending this connection (or relationship).

Similar to this also is the statement that the children of a Muslim must be more beloved to him than the (work for the) removal of the Ahkaam of Kufr is also Kufr. However making his commitment to his children of a greater priority than his striving and commitment to Allah, His Messenger and Al-Jihaad in his way is Kufr is this was as a result of his denial (disbelief) of the preference of Al-Jihaad over his efforts towards his children whilst it would represent a weakness in Imaan if it was as a result of neglect and carelessness in this regard.

Similarly the statement that following the Messenger of Allah (saw) in this day and age represents backwardness or is not obligatory then this is Kufr (disbelief). As for taking a Hukm (ruling) for an issue from other than that which the Messenger of Allah (saw) brought and came with then this would be (considered) Kufr if it was done based upon the denial of what the Messenger (saw) brought and came with or if it was due to the belief that it is not suitable or viable. If however it was as a result of carelessness in respect to following that which the Messenger of Allah (saw) brought then this would be considered as a weakness in respect to the Imaan.

From all this it is clear that in regards to the actions of the Muslims, their statements (speech) and all the rest of their behaviours and conduct undertaken in their relationships amongst one another or others, that if these are derived from other than the Islamic basis (i.e. its Aqeedah) then this would only be considered to fall within one of the two categories of either being representative of Kufr or weakness in Imaan. For this reason the Muslim must make all of his relationships based upon the Imaan in the existence of Allah (swt), the message (Risaalah) of Muhammad (saw) and the Qur’aan where his going back to this basis is clearly realised (and evident) and so that he does not fall in to Kufr whilst he is not aware that he has done so.
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