₦airaland Forum

Evidence for the validity of Islam

Praise be to Allah

The evidence for the validity of Islam and the truthfulness of the Prophethood of the Prophet Muhammad (blessings and peace of Allah be upon him) is abundant and can hardly be enumerated. This evidence is sufficient to convince any wise and fair-minded person who is impartially and sincerely seeking the truth. We can sum up some of this proof as follows. 

1.     The evidence of sound human nature 

The call of Islam is in accordance with sound human nature, as is indicated by the words of Allah, may He be glorified and exalted (interpretation of the meaning):

“So set you (O Muhammad (blessings and peace of Allah be upon him)) your face towards the religion of pure Islamic Monotheism Hanifa (worship none but Allah Alone) Allah’s Fitrah (i.e. Allah’s Islamic Monotheism), with which He has created mankind. No change let there be in Khalqillah (i.e. the Religion of Allah Islamic Monotheism), that is the straight religion, but most of men know not”

[ar-Room 30:30]. 

And the Prophet (blessings and peace of Allah be upon him) said: “There is no child who is not born in a state of fitrah, then his parents make him a Jew or a Christian or a Magian, just as animals bring forth animals with their limbs intact, do you see any deformed one among them?”

Narrated by al-Bukhaari (1358) and Muslim (2658). 

The words “animals bring forth animals with their limbs intact” mean: just as an animal is born with its limbs intact and free of defects; anything that happens to it of cuts to its ears and so on happens after it is born. 

Similarly, every human is born with an inherent inclination towards Islam, and any deviation from Islam is undoubtedly a departure from sound human nature. Therefore we never find anything in the teachings of Islam that is contrary to sound human nature. Rather all of its teachings on beliefs and practical matters are in accordance with sound human nature. As for religions and ideologies other than Islam, they include things that are contrary to sound human nature. This is something that is quite clear and apparent to anyone who reflects and ponders. 

2.     Rational evidence 

There are many Islamic texts that address reason and direct people to examine the rational proof and evidence, and call upon people of sound reasoning and mature thinking to examine the definitive evidence for the soundness of Islam. 

Allah, may He be exalted, says (interpretation of the meaning):

“(This is) a Book (the Qur’an) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember”

[Saad 38:29]. 

Al-Qaadi ‘Iyaad said concerning the miraculous aspects of the Qur’an:

In it you will see that there is an explanation of a set of divine laws; it mentions the way of proof based on reason, presents arguments against the misguided followers of different religions and sects, and argues against them on the basis of strong and clear proof, using very easy and concise language. Those who pretend to be clever tried to come up with proof and evidence like that, but they were not able to do so.

End quote from ash-Shifa (1/390) 

The texts of the revelation do not contain anything that is impossible according to rational thinking or that would be rejected by reason, and the texts never presented an argument that contradicts reason or contradicts any analogy based on rational thinking. Rather the proponents of falsehood never presented any analogy to support their falsehood but the Qur’an refuted it on the basis of truth and an argument that is based on clear reason. 

Allah, may He be exalted, says (interpretation of the meaning):

“And no example or similitude do they bring (to oppose or to find fault in you or in this Qur’an), but We reveal to you the truth (against that similitude or example), and the better explanation thereof”

[al-Furqaan 25:33].                            

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

Here Allah, may He be glorified, tells us that the disbelievers do not produce any rational argument to support their falsehood but He refutes it on the basis of truth, and presents arguments and evidence and examples that offer a better explanation thereof, are more convincing and give a clearer explanation of the truth than their argument and analogy.

End quote from Majmoo‘ al-Fataawa (4/106) 

One of the examples of rational evidence in the Qur’an is the verse in which Allah, may He be exalted, says (interpretation of the meaning):

“Do they not then consider the Qur’an carefully? Had it been from other than Allah, they would surely have found therein much contradiction”

[an-Nisa’ 4:82]. 

In Tafseer al-Qurtubi it says:

There is no one who speaks a great deal but you will find a lot of contradiction in his words, either in the presentation and wording, or in the meaning, or you will find discrepancies, or there will be untruths. Allah, may He be glorified and exalted, sent down the Qur’an and instructed them to reflect on it, because they will not find in it any discrepancies in the presentation of ideas, or any flaws in what it promotes, or any contradiction, or any lies in what they are told of matters of the unseen and what they conceal.

End quote from al-Jaami‘ li Ahkaam al-Qur’an (5/290) 

Ibn Katheer said:

That is, if it were fabricated and made up, as the ignorant polytheists and hypocrites said to themselves, “they would surely have found therein much contradiction” that is, many flaws and discrepancies. In other words, this Book is free of discrepancies and contradictions, therefore it is from Allah.

End quote from Tafseer al-Qur’an al-‘Azeem (1/802) 

3.     Miracles and signs of Prophethood 

Allah, may He be exalted, supported His noble Prophet Muhammad (blessings and peace of Allah be upon him) with numerous miracles and tangible signs that pointed to the truthfulness of his Prophethood and the soundness of his message, such as the splitting of the moon for him, the glorification of Allah by food and pebbles in front of him, the springing forth of water from between his fingers, the increasing of food, and other miracles and signs that were seen and witnessed by huge numbers of people, and have been transmitted to us via saheeh isnaads (sound chains of narration) that reach the level of tawaatur. This gives rise to certainty. 

An example of that is that which is narrated in a saheeh report from ‘Abdullah ibn Mas‘ood, that he said: We were with the Messenger of Allah (blessings and peace of Allah be upon him) on a journey and our supply of water ran low. He said: “Bring me a little leftover water.” So they brought a vessel in which there was a little water. He put his hand in the vessel, then said: “Come to a blessed, purifying water; and the blessing is from Allah.” And I saw the water springing from between the fingers of the Messenger of Allah (blessings and peace of Allah be upon him). And we used to hear the food glorifying Allah as it was being eaten. 

Narrated by al-Bukhaari (3579) 

4.     Prophecies 

What is meant by prophecies here is what the revelation foretold of matters and events that would happen in the future, whether that was during the lifetime of the Prophet Muhammad (blessings and peace of Allah be upon him) or after his death. 

The Prophet (blessings and peace of Allah be upon him) never foretold anything that would happen in the future, but it would happen exactly as he foretold. This indicates that Allah, may He be glorified and exalted, had revealed and disclosed to him some matters of unseen knowledge that could not be attained except by means of revelation. 

One example of that is the report narrated by Abu Hurayrah, that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The Hour will not begin until a fire emerges in the land of the Hijaz which will illuminate the necks of the camels in Busra.” 

Narrated by al-Bukhaari (7118) and Muslim (2902). 

And it happened exactly as the Prophet (blessings and peace of Allah be upon him) had foretold, in 654 AH – approximately 644 years after his death. This was mentioned by historians, including al-‘Allaamah Abu Shaamah al-Maqdisi, in his book Dhayl ar-Rawdatayn. He was one of the scholars who lived at the time of this historical incident. It was also mentioned by al-Haafiz Ibn Katheer in al-Bidaayah wa’n-Nihaayah (13/219), where he said: Then the year 654 AH began, in which there appeared fire in the land of the Hijaz by which the necks of the camels in Busra were illuminated, as it says in the agreed-upon hadith. Shaykh al-‘Allaamah al-Haafiz Shihaab ad-Deen Abu Shaamah al-Maqdisi spoke at length about that in his adh-Dhayl wa Sharhuhu, based on many letters that came to Damascus from the Hijaz, describing that fire that had been witnessed and seen, and how it emerged, and the story thereof. 

To sum up what Abu Shaamah said:

Letters came to Damascus from the Prophet’s City – may the best of blessings and peace be upon its inhabitant – speaking of the emergence of a fire in their land on 5th Jumaada al-Aakhirah this year. The letters were written on 5th Rajab, when the fire was still burning, and they reached us on 10th Sha‘baan. Then he said: In the name of Allah, the Most Gracious, the Most Merciful. At the beginning of Sha‘baan 654 AH, letters came to the city of Damascus from the city of the Messenger of Allah (blessings and peace of Allah be upon him) describing a significant event that occurred there, in which there was confirmation of the hadith of Abu Hurayrah in as-Saheehayn, who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The Hour will not begin until a fire emerges in the land of the Hijaz which will illuminate the necks of the camels in Busra.” Someone whom I trust from among those who saw it told me that he heard that in Tayma’ letters had been written by its light. 

He said: We were in our houses during those nights, and in the house of each one of us it was as if there was a lamp, but it had no heat and did not burn, despite its greatness; rather it was one of the signs of Allah, may He be glorified and exalted. End quote.

Evidence for the validity of Islam

Praise be to Allah

The evidence for the validity of Islam and the truthfulness of the Prophethood of the Prophet Muhammad (blessings and peace of Allah be upon him) is abundant and can hardly be enumerated. This evidence is sufficient to convince any wise and fair-minded person who is impartially and sincerely seeking the truth. We can sum up some of this proof as follows. 

1.     The evidence of sound human nature 

The call of Islam is in accordance with sound human nature, as is indicated by the words of Allah, may He be glorified and exalted (interpretation of the meaning):

“So set you (O Muhammad (blessings and peace of Allah be upon him)) your face towards the religion of pure Islamic Monotheism Hanifa (worship none but Allah Alone) Allah’s Fitrah (i.e. Allah’s Islamic Monotheism), with which He has created mankind. No change let there be in Khalqillah (i.e. the Religion of Allah Islamic Monotheism), that is the straight religion, but most of men know not”

[ar-Room 30:30]. 

And the Prophet (blessings and peace of Allah be upon him) said: “There is no child who is not born in a state of fitrah, then his parents make him a Jew or a Christian or a Magian, just as animals bring forth animals with their limbs intact, do you see any deformed one among them?”

Narrated by al-Bukhaari (1358) and Muslim (2658). 

The words “animals bring forth animals with their limbs intact” mean: just as an animal is born with its limbs intact and free of defects; anything that happens to it of cuts to its ears and so on happens after it is born. 

Similarly, every human is born with an inherent inclination towards Islam, and any deviation from Islam is undoubtedly a departure from sound human nature. Therefore we never find anything in the teachings of Islam that is contrary to sound human nature. Rather all of its teachings on beliefs and practical matters are in accordance with sound human nature. As for religions and ideologies other than Islam, they include things that are contrary to sound human nature. This is something that is quite clear and apparent to anyone who reflects and ponders. 

2.     Rational evidence 

There are many Islamic texts that address reason and direct people to examine the rational proof and evidence, and call upon people of sound reasoning and mature thinking to examine the definitive evidence for the soundness of Islam. 

Allah, may He be exalted, says (interpretation of the meaning):

“(This is) a Book (the Qur’an) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember”

[Saad 38:29]. 

Al-Qaadi ‘Iyaad said concerning the miraculous aspects of the Qur’an:

In it you will see that there is an explanation of a set of divine laws; it mentions the way of proof based on reason, presents arguments against the misguided followers of different religions and sects, and argues against them on the basis of strong and clear proof, using very easy and concise language. Those who pretend to be clever tried to come up with proof and evidence like that, but they were not able to do so.

End quote from ash-Shifa (1/390) 

The texts of the revelation do not contain anything that is impossible according to rational thinking or that would be rejected by reason, and the texts never presented an argument that contradicts reason or contradicts any analogy based on rational thinking. Rather the proponents of falsehood never presented any analogy to support their falsehood but the Qur’an refuted it on the basis of truth and an argument that is based on clear reason. 

Allah, may He be exalted, says (interpretation of the meaning):

“And no example or similitude do they bring (to oppose or to find fault in you or in this Qur’an), but We reveal to you the truth (against that similitude or example), and the better explanation thereof”

[al-Furqaan 25:33].                            

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

Here Allah, may He be glorified, tells us that the disbelievers do not produce any rational argument to support their falsehood but He refutes it on the basis of truth, and presents arguments and evidence and examples that offer a better explanation thereof, are more convincing and give a clearer explanation of the truth than their argument and analogy.

End quote from Majmoo‘ al-Fataawa (4/106) 

One of the examples of rational evidence in the Qur’an is the verse in which Allah, may He be exalted, says (interpretation of the meaning):

“Do they not then consider the Qur’an carefully? Had it been from other than Allah, they would surely have found therein much contradiction”

[an-Nisa’ 4:82]. 

In Tafseer al-Qurtubi it says:

There is no one who speaks a great deal but you will find a lot of contradiction in his words, either in the presentation and wording, or in the meaning, or you will find discrepancies, or there will be untruths. Allah, may He be glorified and exalted, sent down the Qur’an and instructed them to reflect on it, because they will not find in it any discrepancies in the presentation of ideas, or any flaws in what it promotes, or any contradiction, or any lies in what they are told of matters of the unseen and what they conceal.

End quote from al-Jaami‘ li Ahkaam al-Qur’an (5/290) 

Ibn Katheer said:

That is, if it were fabricated and made up, as the ignorant polytheists and hypocrites said to themselves, “they would surely have found therein much contradiction” that is, many flaws and discrepancies. In other words, this Book is free of discrepancies and contradictions, therefore it is from Allah.

End quote from Tafseer al-Qur’an al-‘Azeem (1/802) 

3.     Miracles and signs of Prophethood 

Allah, may He be exalted, supported His noble Prophet Muhammad (blessings and peace of Allah be upon him) with numerous miracles and tangible signs that pointed to the truthfulness of his Prophethood and the soundness of his message, such as the splitting of the moon for him, the glorification of Allah by food and pebbles in front of him, the springing forth of water from between his fingers, the increasing of food, and other miracles and signs that were seen and witnessed by huge numbers of people, and have been transmitted to us via saheeh isnaads (sound chains of narration) that reach the level of tawaatur. This gives rise to certainty. 

An example of that is that which is narrated in a saheeh report from ‘Abdullah ibn Mas‘ood, that he said: We were with the Messenger of Allah (blessings and peace of Allah be upon him) on a journey and our supply of water ran low. He said: “Bring me a little leftover water.” So they brought a vessel in which there was a little water. He put his hand in the vessel, then said: “Come to a blessed, purifying water; and the blessing is from Allah.” And I saw the water springing from between the fingers of the Messenger of Allah (blessings and peace of Allah be upon him). And we used to hear the food glorifying Allah as it was being eaten. 

Narrated by al-Bukhaari (3579) 

4.     Prophecies 

What is meant by prophecies here is what the revelation foretold of matters and events that would happen in the future, whether that was during the lifetime of the Prophet Muhammad (blessings and peace of Allah be upon him) or after his death. 

The Prophet (blessings and peace of Allah be upon him) never foretold anything that would happen in the future, but it would happen exactly as he foretold. This indicates that Allah, may He be glorified and exalted, had revealed and disclosed to him some matters of unseen knowledge that could not be attained except by means of revelation. 

One example of that is the report narrated by Abu Hurayrah, that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The Hour will not begin until a fire emerges in the land of the Hijaz which will illuminate the necks of the camels in Busra.” 

Narrated by al-Bukhaari (7118) and Muslim (2902). 

And it happened exactly as the Prophet (blessings and peace of Allah be upon him) had foretold, in 654 AH – approximately 644 years after his death. This was mentioned by historians, including al-‘Allaamah Abu Shaamah al-Maqdisi, in his book Dhayl ar-Rawdatayn. He was one of the scholars who lived at the time of this historical incident. It was also mentioned by al-Haafiz Ibn Katheer in al-Bidaayah wa’n-Nihaayah (13/219), where he said: Then the year 654 AH began, in which there appeared fire in the land of the Hijaz by which the necks of the camels in Busra were illuminated, as it says in the agreed-upon hadith. Shaykh al-‘Allaamah al-Haafiz Shihaab ad-Deen Abu Shaamah al-Maqdisi spoke at length about that in his adh-Dhayl wa Sharhuhu, based on many letters that came to Damascus from the Hijaz, describing that fire that had been witnessed and seen, and how it emerged, and the story thereof. 

To sum up what Abu Shaamah said:

Letters came to Damascus from the Prophet’s City – may the best of blessings and peace be upon its inhabitant – speaking of the emergence of a fire in their land on 5th Jumaada al-Aakhirah this year. The letters were written on 5th Rajab, when the fire was still burning, and they reached us on 10th Sha‘baan. Then he said: In the name of Allah, the Most Gracious, the Most Merciful. At the beginning of Sha‘baan 654 AH, letters came to the city of Damascus from the city of the Messenger of Allah (blessings and peace of Allah be upon him) describing a significant event that occurred there, in which there was confirmation of the hadith of Abu Hurayrah in as-Saheehayn, who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The Hour will not begin until a fire emerges in the land of the Hijaz which will illuminate the necks of the camels in Busra.” Someone whom I trust from among those who saw it told me that he heard that in Tayma’ letters had been written by its light. 

He said: We were in our houses during those nights, and in the house of each one of us it was as if there was a lamp, but it had no heat and did not burn, despite its greatness; rather it was one of the signs of Allah, may He be glorified and exalted. End quote.

Evidence for the validity of Islam

Praise be to Allah

The evidence for the validity of Islam and the truthfulness of the Prophethood of the Prophet Muhammad (blessings and peace of Allah be upon him) is abundant and can hardly be enumerated. This evidence is sufficient to convince any wise and fair-minded person who is impartially and sincerely seeking the truth. We can sum up some of this proof as follows. 

1.     The evidence of sound human nature 

The call of Islam is in accordance with sound human nature, as is indicated by the words of Allah, may He be glorified and exalted (interpretation of the meaning):

“So set you (O Muhammad (blessings and peace of Allah be upon him)) your face towards the religion of pure Islamic Monotheism Hanifa (worship none but Allah Alone) Allah’s Fitrah (i.e. Allah’s Islamic Monotheism), with which He has created mankind. No change let there be in Khalqillah (i.e. the Religion of Allah Islamic Monotheism), that is the straight religion, but most of men know not”

[ar-Room 30:30]. 

And the Prophet (blessings and peace of Allah be upon him) said: “There is no child who is not born in a state of fitrah, then his parents make him a Jew or a Christian or a Magian, just as animals bring forth animals with their limbs intact, do you see any deformed one among them?”

Narrated by al-Bukhaari (1358) and Muslim (2658). 

The words “animals bring forth animals with their limbs intact” mean: just as an animal is born with its limbs intact and free of defects; anything that happens to it of cuts to its ears and so on happens after it is born. 

Similarly, every human is born with an inherent inclination towards Islam, and any deviation from Islam is undoubtedly a departure from sound human nature. Therefore we never find anything in the teachings of Islam that is contrary to sound human nature. Rather all of its teachings on beliefs and practical matters are in accordance with sound human nature. As for religions and ideologies other than Islam, they include things that are contrary to sound human nature. This is something that is quite clear and apparent to anyone who reflects and ponders. 

2.     Rational evidence 

There are many Islamic texts that address reason and direct people to examine the rational proof and evidence, and call upon people of sound reasoning and mature thinking to examine the definitive evidence for the soundness of Islam. 

Allah, may He be exalted, says (interpretation of the meaning):

“(This is) a Book (the Qur’an) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember”

[Saad 38:29]. 

Al-Qaadi ‘Iyaad said concerning the miraculous aspects of the Qur’an:

In it you will see that there is an explanation of a set of divine laws; it mentions the way of proof based on reason, presents arguments against the misguided followers of different religions and sects, and argues against them on the basis of strong and clear proof, using very easy and concise language. Those who pretend to be clever tried to come up with proof and evidence like that, but they were not able to do so.

End quote from ash-Shifa (1/390) 

The texts of the revelation do not contain anything that is impossible according to rational thinking or that would be rejected by reason, and the texts never presented an argument that contradicts reason or contradicts any analogy based on rational thinking. Rather the proponents of falsehood never presented any analogy to support their falsehood but the Qur’an refuted it on the basis of truth and an argument that is based on clear reason. 

Allah, may He be exalted, says (interpretation of the meaning):

“And no example or similitude do they bring (to oppose or to find fault in you or in this Qur’an), but We reveal to you the truth (against that similitude or example), and the better explanation thereof”

[al-Furqaan 25:33].                            

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

Here Allah, may He be glorified, tells us that the disbelievers do not produce any rational argument to support their falsehood but He refutes it on the basis of truth, and presents arguments and evidence and examples that offer a better explanation thereof, are more convincing and give a clearer explanation of the truth than their argument and analogy.

End quote from Majmoo‘ al-Fataawa (4/106) 

One of the examples of rational evidence in the Qur’an is the verse in which Allah, may He be exalted, says (interpretation of the meaning):

“Do they not then consider the Qur’an carefully? Had it been from other than Allah, they would surely have found therein much contradiction”

[an-Nisa’ 4:82]. 

In Tafseer al-Qurtubi it says:

There is no one who speaks a great deal but you will find a lot of contradiction in his words, either in the presentation and wording, or in the meaning, or you will find discrepancies, or there will be untruths. Allah, may He be glorified and exalted, sent down the Qur’an and instructed them to reflect on it, because they will not find in it any discrepancies in the presentation of ideas, or any flaws in what it promotes, or any contradiction, or any lies in what they are told of matters of the unseen and what they conceal.

End quote from al-Jaami‘ li Ahkaam al-Qur’an (5/290) 

Ibn Katheer said:

That is, if it were fabricated and made up, as the ignorant polytheists and hypocrites said to themselves, “they would surely have found therein much contradiction” that is, many flaws and discrepancies. In other words, this Book is free of discrepancies and contradictions, therefore it is from Allah.

End quote from Tafseer al-Qur’an al-‘Azeem (1/802) 

3.     Miracles and signs of Prophethood 

Allah, may He be exalted, supported His noble Prophet Muhammad (blessings and peace of Allah be upon him) with numerous miracles and tangible signs that pointed to the truthfulness of his Prophethood and the soundness of his message, such as the splitting of the moon for him, the glorification of Allah by food and pebbles in front of him, the springing forth of water from between his fingers, the increasing of food, and other miracles and signs that were seen and witnessed by huge numbers of people, and have been transmitted to us via saheeh isnaads (sound chains of narration) that reach the level of tawaatur. This gives rise to certainty. 

An example of that is that which is narrated in a saheeh report from ‘Abdullah ibn Mas‘ood, that he said: We were with the Messenger of Allah (blessings and peace of Allah be upon him) on a journey and our supply of water ran low. He said: “Bring me a little leftover water.” So they brought a vessel in which there was a little water. He put his hand in the vessel, then said: “Come to a blessed, purifying water; and the blessing is from Allah.” And I saw the water springing from between the fingers of the Messenger of Allah (blessings and peace of Allah be upon him). And we used to hear the food glorifying Allah as it was being eaten. 

Narrated by al-Bukhaari (3579) 

4.     Prophecies 

What is meant by prophecies here is what the revelation foretold of matters and events that would happen in the future, whether that was during the lifetime of the Prophet Muhammad (blessings and peace of Allah be upon him) or after his death. 

The Prophet (blessings and peace of Allah be upon him) never foretold anything that would happen in the future, but it would happen exactly as he foretold. This indicates that Allah, may He be glorified and exalted, had revealed and disclosed to him some matters of unseen knowledge that could not be attained except by means of revelation. 

One example of that is the report narrated by Abu Hurayrah, that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The Hour will not begin until a fire emerges in the land of the Hijaz which will illuminate the necks of the camels in Busra.” 

Narrated by al-Bukhaari (7118) and Muslim (2902). 

And it happened exactly as the Prophet (blessings and peace of Allah be upon him) had foretold, in 654 AH – approximately 644 years after his death. This was mentioned by historians, including al-‘Allaamah Abu Shaamah al-Maqdisi, in his book Dhayl ar-Rawdatayn. He was one of the scholars who lived at the time of this historical incident. It was also mentioned by al-Haafiz Ibn Katheer in al-Bidaayah wa’n-Nihaayah (13/219), where he said: Then the year 654 AH began, in which there appeared fire in the land of the Hijaz by which the necks of the camels in Busra were illuminated, as it says in the agreed-upon hadith. Shaykh al-‘Allaamah al-Haafiz Shihaab ad-Deen Abu Shaamah al-Maqdisi spoke at length about that in his adh-Dhayl wa Sharhuhu, based on many letters that came to Damascus from the Hijaz, describing that fire that had been witnessed and seen, and how it emerged, and the story thereof. 

To sum up what Abu Shaamah said:

Letters came to Damascus from the Prophet’s City – may the best of blessings and peace be upon its inhabitant – speaking of the emergence of a fire in their land on 5th Jumaada al-Aakhirah this year. The letters were written on 5th Rajab, when the fire was still burning, and they reached us on 10th Sha‘baan. Then he said: In the name of Allah, the Most Gracious, the Most Merciful. At the beginning of Sha‘baan 654 AH, letters came to the city of Damascus from the city of the Messenger of Allah (blessings and peace of Allah be upon him) describing a significant event that occurred there, in which there was confirmation of the hadith of Abu Hurayrah in as-Saheehayn, who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The Hour will not begin until a fire emerges in the land of the Hijaz which will illuminate the necks of the camels in Busra.” Someone whom I trust from among those who saw it told me that he heard that in Tayma’ letters had been written by its light. 

He said: We were in our houses during those nights, and in the house of each one of us it was as if there was a lamp, but it had no heat and did not burn, despite its greatness; rather it was one of the signs of Allah, may He be glorified and exalted. End quote.

Guidance is in the Hand of Allah

Praise be to Allah.

Allah has created man and given him reason, and He has sent down to him Revelation and sent to him Messengers to call him to the truth and warn him against falsehood.

Then He has left him to make his own choice. 

“And say: ‘The truth is from your Lord.’ Then whosoever wills, let him believe; and whosoever wills, let him disbelieve.”

[al-Kahf 18:29 – interpretation of the meaning] 

Allah commanded His Messenger Muhammad (peace and blessings of Allah be upon him) to convey the truth to all of mankind. Then they have the choice to do as they wish. If a person obeys, he benefits himself, and if he disobeys, he harms himself, as Allah says (interpretation of the meaning): 

“Say: ‘O you mankind! Now truth (i.e. the Quran and the Prophet Muhammad), has come to you from your Lord. So whosoever receives guidance, he does so for the good of his own self; and whosoever goes astray, he does so to his own loss; and I am not (set) over you as a Wakeel (disposer of affairs to oblige you for guidance).’”

[Yoonus 10:108] 

Islam is the religion of the natural state of man (fitrah), the religion of reason and thought. Allah has distinguished the truth from falsehood. He has enjoined all that is good and forbidden all that is evil. He has permitted good things and forbidden evil things. There is no compulsion in religion because the benefits or harms come back upon the created being, not upon the Creator. Allah says (interpretation of the meaning): 

“There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in taghoot (false gods) and believes in Allah, then he has grasped the most trustworthy handhold that will never break.”

[al-Baqarah 2:256]  

And Allah says (interpretation of the meaning): 

“Whosoever does righteous good deeds, it is for (the benefit of) his ownself; and whosoever does evil, it is against his ownself. And your Lord is not at all unjust to (His) slaves.”

[Fussilat 41:46] 

Guidance is in the hand of Allah. If Allah willed, He could guide all of mankind, for there is nothing that He cannot do on this earth or in the heavens. Nothing happens in His Dominion except that which He wills. 

“Say: ‘With Allah is the perfect proof and argument, (i.e. the Oneness of Allah, the sending of His Messengers and His Holy Books, to mankind); had He so willed, He would indeed have guided you all.’”

[al-An’am 6:149 – interpretation of the meaning] 

But in His Wisdom, Allah has created us with the ability to choose, and He has sent down to us guidance and the Criterion. So whoever obeys Allah and His Messenger will enter Paradise and whoever disobeys Allah and His Messenger will enter Hell, as Allah says (interpretation of the meaning): 

“Verily, proofs have come to you from your Lord, so whosoever sees, will do so for (the good of) his ownself, and whosoever blinds himself, will do so to his own harm, and I (Muhammad) am not a watcher over you.”

[al-An’am 6:104] 

The Messenger (peace and blessings of Allah be upon him) has no part in guidance; all that he and the Muslims have to do is to explain and convey the message, and show them guidance but they cannot force people to follow it, as Allah said to His Messenger (peace and blessings of Allah be upon him) (interpretation of the meaning): 

“And had your Lord willed, those on earth would have believed, all of them together. So, will you (O Muhammad) then compel mankind, until they become believers?”

[Yoonus 10:99] 

And Allah says (interpretation of the meaning): 

“And the duty of the Messenger is only to convey (the Message) plainly.”

[al-‘Ankaboot 29:18] 

Guidance to the truth is in the hand of Allah alone and no human being has any share in that, as Allah said to His Messenger (peace and blessings of Allah be upon him) (interpretation of the meaning): 

“Verily, you (O Muhammad) guide not whom you like, but Allah guides whom He wills. And He knows best those who are the guided.”

[al-Qasas 28:56]  

Allah guides whomsoever He wills and sends astray whomsoever He wills. He has told us that He guides those who obey Him and turn to Him, as He says (interpretation of the meaning): 

“While as for those who accept guidance, He increases their guidance and bestows on them their piety.”

[Muhammad 47:17] 

But whoever disobeys Allah and turns away from Him, Allah will not guide him, as He says (interpretation of the meaning): 

“Truly, Allah guides not him who is a liar, and a disbeliever.”

[al-Zumar 39:3] 

Allah is Omniscient and knows what has happened and is happening and what is yet to come. Allah knows the believers and the disbelievers, and what they will do, and He knows what their fate will be in the Hereafter. He has written all this in al-Lawh al-Mahfooz (the Preserved Tablet), as He says (interpretation of the meaning): 

“And all things We have recorded in a Book.”

[al-Naba 78:29] 

Allah has created man with the ability to choose, and He has created him able to do both, either believe or disbelieve, as He says (interpretation of the meaning): 

“Verily, We showed him the way, whether he be grateful or ungrateful.”

[al-Insan 76:3] 

Man has the choice in terms of his reason only; if he loses his reason by which he is able to distinguish between the alternatives of good and evil, truth and falsehood, then he is not accountable. Hence according to Islamic sharee’ah (law), the pen is lifted from the insane person (i.e., he is not accountable) until he recovers his senses, and from the child until he reaches the age of understanding, and from the sleeper until he wakes up. None of these people are accountable until they gain or recover the reason by which they may distinguish between the alternatives of faith and disbelief, truth and falsehood, and so on. 

Whatever direction a person takes, there will be reward and punishment. If he obeys, there will be Paradise: 

“Indeed he succeeds who purifies his ownself (i.e. obeys and performs all that Allah ordered, by following the true Faith of Islamic Monotheism and by doing righteous good deeds.”

[al-Shams 91:9 – interpretation of the meaning] 

And if he disobeys, there will be Hell: 

“And indeed he fails who corrupts his ownself (i.e. disobeys what Allah has ordered by rejecting the true Faith of Islamic Monotheism or by following polytheism, or by doing every kind of evil wicked deed.”

[al-Shams 91:10 – interpretation of the meaning] 

The choice of one of these two ways is something about which a person will be questioned by the Lord of the Worlds. Hence it is clear that faith or disbelief, obedience or disobedience, is a matter of personal choice. Allah has made reward and punishment dependent upon this choice: 

“Whosoever does righteous good deeds, it is for (the benefit of) his ownself; and whosoever does evil, it is against his ownself. And your Lord is not at all unjust to (His) slaves.”

[Fussilat 41:46] 

Whoever loves Allah and His Messenger (peace and blessings of Allah be upon him) and desires good in this world and in the Hereafter, let him enter Islam, and whoever turns away from that and is content with this world and has no interest in the Hereafter and does not submit, then his abode will be Hell. The individual is the one who will benefit or harm himself. There is no compulsion to choose either.  Allah says (interpretation of the meaning): 

“Verily, this (Verses of the Quran) is an admonition, so whosoever wills, let him take a Path to his Lord (Allah).”

[al-Insan 76:29] 

And Allah knows best.

{©©©©©©©©©©}

Shaykh Al Islaam ArRushdiy

Inviting to good, enjoining what is right and forbidding what is wrong. Promoting Islam in its True Form.

Headquarters: 1, Alh. Kamaldeen Mustapha Street, off Kas Avenue, behind Sabo Market, Sabo, Ikorodu, Lagos, Nigeria.

WhatsApp: +2348143928252

EMail: shaykhalislaam@gmail.com

Web: shaykhalislaam.

He has gone astray and ready to lead people astray.

I don't have his time

Ignorant like him will fall in his trap.

superdols:
I would have loved to reply your every claim but they are so much and twisted that I don't know where to start from
I would implore you to go back to the Qur'an and hadith that you keep quoting, and also try to read their tafsir which explains every verse and tells us the story beneath each.

Anybody that reads your comments without verifying will only be mislead
May Allah guide us all to the right path

Hadeeth

Why are the words of the Prophet (peace and blessings of Allah be upon him) counted as proof?

Praise be to Allah

Hadeeth means the words, actions, approvals or attributes that have been narrated from the Messenger (peace and blessings of Allah be upon him). 

A hadeeth may either confirm things that are mentioned in the Quran, such as prayer, zakah (poor-due), etc., or it may give details of things that are mentioned in the Quran in general terms, such as the numbers of rak’ahs (units) in each prayer, the thresholds for paying zakah, the details of Hajj, etc. It may also explain rulings which are not mentioned in the Quran, such as the prohibition on being married to a woman and her (paternal or maternal) aunt at the same time. 

Allah revealed the Quran to His Messenger Muhammad (peace and blessings of Allah be upon him) and commanded him to explain it to the people, as He said (interpretation of the meaning): 

“And We have also sent down unto you (O Muhammad) the Dhikr [reminder and the advice (i.e. the Quran)], that you may explain clearly to men what is sent down to them, and that they may give thought.”

[al-Nahl 16:44] 

The hadeeth of the Messenger (peace and blessings of Allah be upon him) is a revelation (wahy) from his Lord. Allah says (interpretation of the meaning): 

“Your companion (Muhammad) has neither gone astray nor has erred.

Nor does he speak of (his own) desire.

It is only a Revelation revealed.”

[al-Najm 53:2-4] 

Allah sent His Messenger Muhammad (peace and blessings of Allah be upon him) to call mankind to worship Allah alone, and to disbelieve in any (god) apart from Him, and (He sent him) to bring the glad tidings of Paradise and warnings of Hell: 

“O Prophet (Muhammad)! Verily, We have sent you as witness, and a bearer of glad tidings, and a warner,

And as one who invites to Allah [Islamic Monotheism, i.e. to worship none but Allah (Alone)] by His leave, and as a lamp spreading light (through your instructions from the Quran and the Sunnah/the legal ways of the Prophet).

[al-Ahzab 33:45-46 – interpretation of the meaning] 

The Messenger (peace and blessings of Allah be upon him) was anxious over this ummah; he did not know of anything good but he told them of it, and he did not know of anything evil but he warned them against it: 

“Verily, there has come unto you a Messenger (Muhammad) from amongst yourselves. It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you; for the believers (he is) full of pity, kind, and merciful.”

[al-Tawbah 9:128 – interpretation of the meaning] 

Every Prophet was sent only to his own people, but Allah sent His Messenger Muhammad (peace and blessings of Allah be upon him) to all of mankind: 

“And We have sent you (O Muhammad) not but as a mercy for the ‘Alameen (mankind, jinn and all that exists).”

[al-Anbiya 21:101 – interpretation of the meaning] 

Because the Messenger (peace and blessings of Allah be upon him) conveyed the revelation that was sent down to him from His Lord, it is obligatory to obey him. Indeed, obedience to him is obedience to Allah: 

“He who obeys the Messenger (Muhammad), has indeed obeyed Allah.”

[al-Nisa 4:80 – interpretation of the meaning] 

Obedience to Allah and His Messenger (peace and blessings of Allah be upon him) is the way to salvation and victory, and to happiness in this world and in the Hereafter: 

“And whosoever obeys Allah and His Messenger, he has indeed achieved a great achievement (i.e. he will be saved from the Hellfire and will be admitted to Paradise).”

[al-Ahzab 33:71 – interpretation of the meaning] 

Hence it is obligatory for all people to obey Allah and His Messenger (peace and blessings of Allah be upon him), because therein lies their success and salvation: 

“And obey Allah and the Messenger (Muhammad) that you may obtain mercy.”

[Al ‘Imran 3:132 – interpretation of the meaning] 

Whoever disobeys Allah and His Messenger (peace and blessings of Allah be upon him) only harms himself, he does not harm Allah in the slightest: 

“And whosoever disobeys Allah and His Messenger (Muhammad), and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment.”

[al-Nisa 4:14 – interpretation of the meaning] 

Once Allah and His Messenger (peace and blessings of Allah be upon him) have decided a matter, no one has the right to choose concerning it or to object to it; rather it is obligatory to obey and to believe in the truth: 

“It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed into a plain error.

[al-Ahzab 33:36 – interpretation of the meaning] 

A person's faith is not complete until he loves Allah and His Messenger (peace and blessings of Allah be upon him), and love implies obedience. Whoever wants Allah to love him and forgive his sins must follow the Messenger (peace and blessings of Allah be upon him): 

“Say (O Muhammad to mankind): ‘If you (really) love Allah, then follow me (i.e. accept Islamic Monotheism, follow the Quran and the Sunnah), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.’”

[Al ‘Imran 3:31 – interpretation of the meaning] 

Love of the Messenger (peace and blessings of Allah be upon him) is not simply the matter of words to be repeated, rather it is the matter of belief and conduct, i.e., obedience to what he commands, belief in what he tells us, avoidance of what he forbids, and avoidance of worshipping Allah in any way except that which he prescribed. 

When Allah had perfected this religion and the Messenger (peace and blessings of Allah be upon him) had conveyed the message of his Lord, Allah took him to be with Him. The Messenger (peace and blessings of Allah be upon him) left this ummah (his followers) with clear proof in which there is no ambiguity. No one deviates from it but he is doomed: 

“This day, those who disbelieved have given up all hope of your religion; so fear them not, but fear Me. This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.”

[al-Maidah 5:3 – interpretation of the meaning] 

By the grace of Allah, the Sahabah/Companions (may Allah be pleased with them) preserved the ahaadeeth (prophetic teachings) of the Messenger (peace and blessings of Allah be upon them), then the righteous salaf (pious predecessors) who came after them compiled them in books which are known as the Sihah (Saheehs/authentic collections), Sunan and Musnads. The most sound of them are Saheeh al-Bukhari, Saheeh Muslim, the four Sunans, the Musnad of al-Imam Ahmad and the Muwatta of al-Imam Malik, etc. 

Allah has perfected this religion. The Messenger (peace and blessings of Allah be upon him) did not know of anything good but he taught it to his ummah, and he did not know of anything evil but he warned them against it. So whoever introduces anything into the religion,  of bid’ah (innovation) or myths, such as praying to the dead or circumambulating (tawaf) their tombs, or praying to the jinn and awliya (“saints”), and other things that have not been prescribed by Allah and His Messenger (peace and blessings of Allah be upon him), all of this is to be rejected and not accepted, as the Prophet (peace and blessings of Allah be upon him) said: “Whoever innovates something in this matter of ours (Islam) that is not a part of it will have it rejected.” (Narrated by Muslim, 1718) .

{©©©©©©©©©©}

Shaykh Al Islaam ArRushdiy

Inviting to good, enjoining what is right and forbidding what is wrong. Promoting Islam in its True Form.

Headquarters: 1, Alh. Kamaldeen Mustapha Street, off Kas Avenue, behind Sabo Market, Sabo, Ikorodu, Lagos, Nigeria.

WhatsApp: +2348143928252

EMail: shaykhalislaam@gmail.com

Web: shaykhalislaam.

A New Muslim Wants to Learn the Religion

Praise be to Allaah.  

Praise be to Allaah first and last, and thanks be to Him always.

He blesses whomsoever He will with guidance, and deprives whomsoever He will of happiness.

He saves His slave from misguidance and supports His close friends until the Hour begins. 

My dear Muslim brothers and sisters, congratulations on your being blessed with guidance.

We ask Allaah to make you steadfast until death. 

It was a great achievement when you decided to embrace Islam and give up the misguidance in which you had grown up and the shirk [association of others with Allaah] which is forbidden.

We welcome you as a new brother and sister in Islam and we welcome you as a visitor to this page. 

First of all, we would remind you that in this world man passes through great tests and trials, which require him to be patient and steadfast, and to stand firm until death.  

“O man! Verily, you are returning towards your Lord  with your deeds and actions (good or bad), a sure returning, and you will meet (the results of your deeds which you did)”

[al-Inshiqaaq 84:6 – interpretation of the meaning] 

One of the trials with which Allaah tests His slaves is the enjoining of obligations and duties such as prayer, fasting, zakaah (poor due), Hajj (pilgrimage) and other acts of worship, and the things that He forbids them to do such as lying, cheating, adultery, homosexuality and all other forbidden things, so as to see the sincere believer who obeys the commands of Allaah, so that He may admit him to Paradise, and the liar and hypocrite who does not obey Allaah, so that He may send him to Hell. 

Try to do your best to learn what Allaah commands, and do it, and what He forbids, and avoid it. 

There are many commands, and many prohibitions, and it is impossible to list them or explain them all in one place. But we refer you to what is mentioned in this site of ours of questions that deal with the teachings of Islam, so you can look at it and read what it says, and may Allaah benefit you thereby. 

With regard to having to learn Arabic, this is true, but you do not have to learn the whole language, rather just what you need for religious purposes.

The fact that you do not know Arabic does not justify your not praying, because you can learn what you need for prayer in a short period of time, and until you learn it you should still continue to pray regularly on time, and pray according to what you are able to do. 

“Allaah burdens not a person beyond his scope”

[al-Baqarah 2:286].  

Finally we advise you to look for an Islamic Centre in your city, and to keep company with Muslims who practice their religion.

Do not forget to read trustworthy books, and try to benefit from them as much as you can.

We will also be happy to help you and others like you who are looking for things that will benefit them, and we will offer whatever advice we can, so keep in touch with us.

May Allaah protect you and take care of you.

{©©©©©©©©©©}

Shaykh Al Islaam ArRushdiy

Inviting to good, enjoining what is right and forbidding what is wrong. Promoting Islam in its True Form.

Headquarters: 1, Alh. Kamaldeen Mustapha Street, off Kas Avenue, behind Sabo Market, Sabo, Ikorodu, Lagos, Nigeria.

WhatsApp: +2348143928252

EMail: shaykhalislaam@gmail.com

Web: shaykhalislaam.

No one can guide the one who have gone astray himself.

Fourthly:

When Mu‘aawiyah (may Allah be pleased with him) saw the extent of the dissent, division and turmoil among the people, and the extent to which they were prone to internal conflict, he feared that their division might become worse after he died, and that dissent and turmoil would increase. So he decided that the best solution was to take allegiance for his son after him. He consulted the senior Sahaabah, the leaders of the people and the governors of the regions, and they all give their consent to that. Delegations came agreeing to swear allegiance to Yazeed, and many of the Sahaabah also swore allegiance to him, to the extent that al-Haafiz ‘Abd al-Ghani al-Maqdisi said: His caliphate was valid; sixty of the companions of the Messenger of Allah (blessings and peace of Allah be upon him) including Ibn ‘Umar, swore allegiance to him. It is proven in Saheeh al-Bukhaari (7111) that Ibn ‘Umar swore allegiance to Yazeed. It was narrated that Naafi‘ said: When the people of Madinah announced that they no longer accepted Yazeed ibn Mu‘aawiyah as caliph, Ibn ‘Umar gathered his close friends and children and said: I heard the Prophet (blessings and peace of Allah be upon him) say: “A banner will be set up for every betrayer on the Day of Resurrection.” We swore allegiance to this man in accordance with the conditions enjoined by Allah and His Messenger, and I do not know of any betrayal greater than that of one who swears allegiance to a man according to the conditions enjoined by Allah and His Messenger, then begins to fight him. If I ever learn that any of you withdrew his allegiance or gave allegiance to someone else, then that will mark the end of the relationship between me and him.

Perhaps the reason why Mu‘aawiyah told the people to swear allegiance to Yazeed was that he thought that this would prevent division and would unite the people at that critical stage through which the ummah was going, as he was aware that many people were claiming the right to be the caliph. So he (may Allah be pleased with him) thought that appointing Yazeed as caliph was in the best interests of the ummah and was a precaution that would prevent turmoil, if the decision-makers agreed on him.

See: al-Mufassal fi’r-Radd ‘ala Shubahaat A‘da’ al-Islam (13/228)

Ibn Khaldoon (may Allah have mercy on him) said:

What prompted Mu‘aawiyah to give precedence to his son Yazeed and appoint him as caliph, rather than anyone else, was the belief that this would serve the interests of the Muslims by uniting them and bringing them together behind one man, with the approval of the decision-makers at that time, who were from Banu Umayyah, because at that time Banu Umayyah would not accept anyone (as caliph) except one of their own number. They were the strongest clan of Quraysh and the ones who had the greatest influence. So Mu‘aawiyah preferred Yazeed, over others who may have been thought more qualified than him, for that reason, and he overlooked others who were more virtuous in favour of one who was less virtuous, because he was keen to keep the Muslims united behind one leader, which is a matter of great importance in Islamic teachings. It is not possible to think of any other motive for Mu‘aawiyah than that, because his good character and the fact that he was a Sahaabi would rule out any other motive.

The fact that some of the senior Sahaabah were present and kept quiet indicates that there was nothing suspicious in what Mu‘aawiyah did, because such people would not be deterred from speaking out against something wrong, and Mu‘aawiyah was not one of those who would be too arrogant to accept the word of truth. All of them were too noble to do that, and their good character would rule it out.

End quote from Muqaddimat Ibn Khaldoon (p. 109)

He also said:

Mu‘aawiyah issued instructions for Yazeed to become caliph for fear of the Muslims becoming divided.

End quote from Muqaddimat Ibn Khaldoon (p. 106)

Muhibb ad-Deen al-Khateeb (may Allah have mercy on him) said in his commentary on al-‘Awaasim min al-Qawaasim (p. 229):

Mu‘aawiyah did not choose the best option because he was afraid of turmoil and bloodshed if he left the matter to shoora (mutual consultation). He thought that strength, obedience, order and stability would be on the side of those who supported his son (i.e., they had more power and would be more able to maintain order). End quote.

In conclusion, Mu‘aawiyah (may Allah be pleased with him) did what he thought best served the interests of the ummah at a time of division, when there was turmoil in its ranks, and he thought that keeping the Muslims united and warding off turmoil was more important than fulfilling the condition stipulated by al-Hasan (may Allah be pleased with him), when he gave up his claim to the caliphate and swore allegiance to him. Sharee‘ah seeks to attain and perfect that which serves the people’s best interests and to ward off and reduce that which causes harm.

Moreover, the most that can be said concerning this matter is that Mu‘aawiyah (may Allah be pleased with him), who was the caliph of the Muslims, tried to work out what was the best option concerning this issue. He would have two rewards if he got it right, and he would have one reward if he got it wrong, in sha Allah. What happened in this case or others of imperfection or shortcomings on his part may well be overlooked and forgiven by the Most Gracious, Most Merciful, and the Companions of the Prophet (blessings and peace of Allah be upon him) are more deserving of being excused and pardoned by Allah, may He be glorified and exalted.

And Allah knows best.

Thirdly:

The scholars stated that al-Hasan ibn ‘Ali stipulated that Mu‘aawiyah should not appoint anyone as his successor; rather the matter was to be decided by consultation among the Muslims.

Ibn Hajar al-Haytami (may Allah have mercy on him) said:

When they reconciled, al-Hasan wrote it in a document to Mu‘aawiyah, as follows:

In the name of Allah, the Most Gracious, the Most Merciful. This is what has been agreed upon by al-Hasan ibn ‘Ali (may Allah be pleased with him) and Mu‘aawiyah ibn Abi Sufyaan. He has made a peace deal with him on the basis that al-Hasan will hand to him the reins of power to rule the Muslims, provided that he rule according to the Book of Allah, may He be exalted, the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him) and the way of the Rightly-Guided Caliphs. Mu‘aawiyah ibn Abi Sufyaan has no right to appoint anyone to succeed him; rather the matter is to be decided by the Muslims on the basis of consultation and shoora. [This agreement is also] provided that the people should be safe wherever they may be on Allah’s earth, whether they be in Syria, Iraq, the Hijaz or Yemen; and provided that the companions and party of ‘Ali should be safe, and their lives, property, womenfolk and children should be safe wherever they may be. Mu‘aawiyah ibn Abi Sufyaan gives his solemn promise and oath before Allah to that effect, and that he intends no ill towards al-Hasan ibn ‘Ali or towards his brother al-Husayn, or any of the members of the family of the Messenger of Allah, either secretly or openly, and he will never disturb any of them, no matter where they may be.

This was witnessed by So-and-so, and by So-and-so the son of So-and-so, and sufficient is Allah as witness.

When the peace deal was done, Mu‘aawiyah requested al-Hasan to speak before a gathering of people and tell them that he had sworn allegiance to Mu‘aawiyah and handed over the reins of power to him, and he agreed to do that.

End quote from as-Sawaa’iq al-Muhriqah ‘ala Ahl ar-Rafd wa’d-Dalaal wa’z-Zandaqah (2/399)

See also the book al-Hasan ibn ‘Ali (may Allah be pleased with him) by Dr as-Sallaabi (p. 253) [This book is available in English under the title Al-Hasan ibn ‘Ali ibn Abi Tâlib: His Life and Times].

Secondly:

When ‘Ali (may Allah be pleased with him) died, and his son al-Hasan (may Allah be pleased with him) offered the funeral prayer for him, the people swore allegiance to him as caliph, and they urged him to mobilise to fight the people of Syria. He had no intention of fighting anyone, but they prevailed upon him and gathered a huge number of men, the like of which had never been seen before. He marched with the army, heading towards Syria, then turmoil, differences of opinion and division arose in the army. When al-Hasan ibn ‘Ali realised that the army was not all united behind him, he resented them and at that point he wrote to Mu‘aawiyah ibn Abi Sufyaan (may Allah be pleased with him), offering to come to terms for a peace deal between them. Mu‘aawiyah sent ‘Abdullah ibn ‘Aamir and ‘Abd ar-Rahmaan ibn Samurah to him and a peace deal was concluded. Al-Hasan swore allegiance to Mu‘aawiyah as caliph, and yielded the caliphate to him. That occurred in 40 AH, which was called the year of unity (‘aam al-jamaa‘ah) because the people united under Mu‘aawiyah in that year.

The Messenger of Allah (blessings and peace of Allah be upon him) foretold this action and praised al-Hasan for it, namely giving up leadership and no longer seeking it, thus sparing the Muslims from bloodshed and seeking that which is with Allah. So al-Hasan gave up the caliphate and passed the reins to Mu‘aawiyah in order to unite the Muslims behind one ruler.

Al-Bukhaari (2704) narrated that Abu Bakrah said: I saw the Messenger of Allah (blessings and peace of Allah be upon him) on the minbar, with al-Hasan ibn ‘Ali beside him, and he turned to the people sometimes and turned to al-Hasan sometimes, and said: “This son of mine will be a leader, and perhaps Allah will bring about reconciliation through him between two great groups of Muslims.”

When Mu‘aawiyah seized power and entered Kufah, he gave a speech there and all the people throughout the regions were united behind him. al-Hasan ibn ‘Ali, along with his brother al-Husayn, the rest of their siblings and their cousin ‘Abdullah ibn Ja‘far, travelled from Iraq to al-Madinah al-Munawwarah – blessings and peace be upon the best of its inhabitants.

When Mu‘aawiyah was dying, he summoned Yazeed and gave his final instructions to him, and the people swore allegiance to Yazeed. Among them were many of the Sahaabah, including Ibn ‘Umar and Ibn ‘Abbaas (may Allah be pleased with them). al-Husayn ibn ‘Ali and ‘Abdullah ibn az-Zubayr (may Allah be pleased with them) refused to swear allegiance to him.

See: al-Bidaayah wa’n-Nihaayah (8/16-21 and 8/175).

Ibn Battaal (may Allah have mercy on him) said:

Al-Hasan handed over the reins of power to Mu‘aawiyah, reconciled with him and swore allegiance to him, pledging to listen and obey so long as he ruled according to the Book of Allah and the Sunnah of His Prophet. Then they entered Kufah and Mu‘aawiyah received the oath of allegiance from the people of Iraq. That was the year of unity, when the people united and came to an agreement, and war ceased. All the Sahaabah who had stayed away from civil war swore allegiance to Mu‘aawiyah. Sa‘d ibn Abi Waqqaas, ‘Abdullah ibn ‘Umar and Muhammad ibn Muslimah swore allegiance to him, and the people were very happy about that. Mu‘aawiyah bestowed upon al-Hasan ibn ‘Ali three hundred thousand dinars, a thousand garments, thirty slaves and one hundred camels, and al-Hasan ibn Ali left for Madinah. Mu‘aawiyah appointed al-Mugheerah ibn Shu‘bah as governor of Kufah, and he appointed ‘Abdullah ibn ‘Aamir as governor of Basrah, and he left for Damascus, which he took as the capital of his kingdom.

End quote from Sharh Saheeh al-Bukhaari (8/97)

Praise be to Allah
Firstly:

The noble Sahaabi Mu‘aawiyah (may Allah be pleased with him) was one of the scribes who wrote down the Revelation; he was well known for forbearance, knowledge and virtue, and his achievements and good characteristics were many. And it is not permissible to cast aspersions upon him at all. He was one of the leaders of the Muslims who ruled on the basis of justice as much as he could. With regard to what happened during his time of turmoil and internal conflict, we should refrain from discussing it and should not talk about it on the basis of falsehood. We testify that all the Companions of the Messenger of Allah (blessings and peace of Allah be upon him) were good and virtuous; whoever among them tried to work things out and got it right will have a twofold reward, and whoever among them tried to work things out and got it wrong will have one reward.

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The True Standard (The True Islam)

By:

Shaykh Al Islaam Aadam Ibn KamaalidDeen Ibn Mustofaa ArRushdiy 

The Prophet (peace and blessings of Allaah be upon him) said:

“Whoever among you lives after I am gone will see a great deal of dissent.”

It was narrated from Mu’aawiyah ibn Abi Sufyaan (may Allaah be pleased with him) that he said:

The Messenger of Allaah (peace and blessings of Allaah be upon him) stood among us and said:

“Those who came before you of the people of the Book split into seventy-two sects, and this ummah will split into seventy-three: seventy-two in Hell and one in Paradise, and that is the jamaa’ah (main body of Muslims).”

The Prophet (peace and blessings of Allaah be upon him) also described them in the following terms:

“My ummah will split into seventy-three sects, all of whom will be in Hell except one group.”

They said: Who are they, O Messenger of Allaah?

He said: “(Those who follow) that which I and my companions follow.”

It is the Muslim’s duty to follow the truth and to join the Jamaa’ah (main body of Muslims) who are followers of which Prophet (peace and blessings of Allaah be upon him) and his companions follow.

Islamic Schools and Branches:

This work summarizes the different branches and schools in Islam.

The best known split into: 

Sunni Islam 

Shia Islam 

Kharijites

{©©©©©©©©©©}

Shaykh Al Islaam ArRushdiy

Inviting to good, enjoining what is right and forbidding what is wrong. Promoting Islam in its True Form.

Headquarters: 1, Alh. Kamaldeen Mustapha Street, off Kas Avenue, behind Sabo Market, Sabo, Ikorodu, Lagos, Nigeria.

WhatsApp: +2348143928252

EMail: shaykhalislaam@gmail.com

Web: shaykhalislaam.

The True Standard (The True Islam)

By:

Shaykh Al Islaam Aadam Ibn KamaalidDeen Ibn Mustofaa ArRushdiy 

The Prophet (peace and blessings of Allaah be upon him) said:

“Whoever among you lives after I am gone will see a great deal of dissent.”

It was narrated from Mu’aawiyah ibn Abi Sufyaan (may Allaah be pleased with him) that he said:

The Messenger of Allaah (peace and blessings of Allaah be upon him) stood among us and said:

“Those who came before you of the people of the Book split into seventy-two sects, and this ummah will split into seventy-three: seventy-two in Hell and one in Paradise, and that is the jamaa’ah (main body of Muslims).”

The Prophet (peace and blessings of Allaah be upon him) also described them in the following terms:

“My ummah will split into seventy-three sects, all of whom will be in Hell except one group.”

They said: Who are they, O Messenger of Allaah?

He said: “(Those who follow) that which I and my companions follow.”

It is the Muslim’s duty to follow the truth and to join the Jamaa’ah (main body of Muslims) who are followers of which Prophet (peace and blessings of Allaah be upon him) and his companions follow.

Islamic Schools and Branches:

This work summarizes the different branches and schools in Islam.

The best known split into: 

Sunni Islam 

Shia Islam 

Kharijites

{©©©©©©©©©©}

Shaykh Al Islaam ArRushdiy

Inviting to good, enjoining what is right and forbidding what is wrong. Promoting Islam in its True Form.

Headquarters: 1, Alh. Kamaldeen Mustapha Street, off Kas Avenue, behind Sabo Market, Sabo, Ikorodu, Lagos, Nigeria.

WhatsApp: +2348143928252

EMail: shaykhalislaam@gmail.com

Web: shaykhalislaam.

The True Religion of God

Which Is The True Religion Of God?

Each person is born in a circumstance which is not of his own choosing.

The religion of his family or the ideology of the state is thrust upon him from the very beginning of his existence in this world.

By the time he reaches his teens, he is usually fully brain-washed into believing that the beliefs of his particular society are the correct beliefs that everyone should have.

However, when some people mature and are exposed to other belief- systems, they begin to question the validity of their own beliefs.

The seekers of truth often reach a point of confusion upon realizing that each and every religion, sect, ideology and philosophy claims to be the one and only correct way for man.

Indeed, they all encourage people to do good.

So, which one is right?

They cannot all be right since each claims all others are wrong.

Then how does the seeker of truth choose the right way?

God gave us all minds and intellects to enable us to make this crucial decision.

It is the most important decision in the life of a human being.

Upon it depends his future, Consequently, each and every one of us must examine dispassionately the evidence presented and choose what appears to be right until further evidence arises.

Like every other religion or philosophy, Islam also claims to be the one and only true way to God.

In this respect it is no different from other systems.

This work intends to provide some evidence for the validity of that claim.

However, it must always be kept in mind that one can only determine the true path by putting aside emotions and prejudices, which often blind us to reality.

Then, and only then, will we be able to use our God-given intelligence and make a rational and correct decision.

There are several arguments, which may be advanced to support Islam's claim to be the true religion of God.

The following are only three of the most obvious.

The first argument is based on the divine origin of the names of the religion and the comprehensiveness of its meaning.

The second deals with the unique and uncomplicated teachings concerning the relationship between God, man, and creation.

The third argument derives from the fact that Islam is universally attainable by all men at all times.

These are the three basic components of what logic and reason dictate necessary for a religion to be considered the true religion of God.

The following pages will develop these concepts in some detail.

The True Religion of God

Which Is The True Religion Of God?

Each person is born in a circumstance which is not of his own choosing.

The religion of his family or the ideology of the state is thrust upon him from the very beginning of his existence in this world.

By the time he reaches his teens, he is usually fully brain-washed into believing that the beliefs of his particular society are the correct beliefs that everyone should have.

However, when some people mature and are exposed to other belief- systems, they begin to question the validity of their own beliefs.

The seekers of truth often reach a point of confusion upon realizing that each and every religion, sect, ideology and philosophy claims to be the one and only correct way for man.

Indeed, they all encourage people to do good.

So, which one is right?

They cannot all be right since each claims all others are wrong.

Then how does the seeker of truth choose the right way?

God gave us all minds and intellects to enable us to make this crucial decision.

It is the most important decision in the life of a human being.

Upon it depends his future, Consequently, each and every one of us must examine dispassionately the evidence presented and choose what appears to be right until further evidence arises.

Like every other religion or philosophy, Islam also claims to be the one and only true way to God.

In this respect it is no different from other systems.

This work intends to provide some evidence for the validity of that claim.

However, it must always be kept in mind that one can only determine the true path by putting aside emotions and prejudices, which often blind us to reality.

Then, and only then, will we be able to use our God-given intelligence and make a rational and correct decision.

There are several arguments, which may be advanced to support Islam's claim to be the true religion of God.

The following are only three of the most obvious.

The first argument is based on the divine origin of the names of the religion and the comprehensiveness of its meaning.

The second deals with the unique and uncomplicated teachings concerning the relationship between God, man, and creation.

The third argument derives from the fact that Islam is universally attainable by all men at all times.

These are the three basic components of what logic and reason dictate necessary for a religion to be considered the true religion of God.

The following pages will develop these concepts in some detail.

The True Religion of God

Which Is The True Religion Of God?

Each person is born in a circumstance which is not of his own choosing.

The religion of his family or the ideology of the state is thrust upon him from the very beginning of his existence in this world.

By the time he reaches his teens, he is usually fully brain-washed into believing that the beliefs of his particular society are the correct beliefs that everyone should have.

However, when some people mature and are exposed to other belief- systems, they begin to question the validity of their own beliefs.

The seekers of truth often reach a point of confusion upon realizing that each and every religion, sect, ideology and philosophy claims to be the one and only correct way for man.

Indeed, they all encourage people to do good.

So, which one is right?

They cannot all be right since each claims all others are wrong.

Then how does the seeker of truth choose the right way?

God gave us all minds and intellects to enable us to make this crucial decision.

It is the most important decision in the life of a human being.

Upon it depends his future, Consequently, each and every one of us must examine dispassionately the evidence presented and choose what appears to be right until further evidence arises.

Like every other religion or philosophy, Islam also claims to be the one and only true way to God.

In this respect it is no different from other systems.

This work intends to provide some evidence for the validity of that claim.

However, it must always be kept in mind that one can only determine the true path by putting aside emotions and prejudices, which often blind us to reality.

Then, and only then, will we be able to use our God-given intelligence and make a rational and correct decision.

There are several arguments, which may be advanced to support Islam's claim to be the true religion of God.

The following are only three of the most obvious.

The first argument is based on the divine origin of the names of the religion and the comprehensiveness of its meaning.

The second deals with the unique and uncomplicated teachings concerning the relationship between God, man, and creation.

The third argument derives from the fact that Islam is universally attainable by all men at all times.

These are the three basic components of what logic and reason dictate necessary for a religion to be considered the true religion of God.

The following pages will develop these concepts in some detail.

The True Religion of God

Which Is The True Religion Of God?

Each person is born in a circumstance which is not of his own choosing.

The religion of his family or the ideology of the state is thrust upon him from the very beginning of his existence in this world.

By the time he reaches his teens, he is usually fully brain-washed into believing that the beliefs of his particular society are the correct beliefs that everyone should have.

However, when some people mature and are exposed to other belief- systems, they begin to question the validity of their own beliefs.

The seekers of truth often reach a point of confusion upon realizing that each and every religion, sect, ideology and philosophy claims to be the one and only correct way for man.

Indeed, they all encourage people to do good.

So, which one is right?

They cannot all be right since each claims all others are wrong.

Then how does the seeker of truth choose the right way?

God gave us all minds and intellects to enable us to make this crucial decision.

It is the most important decision in the life of a human being.

Upon it depends his future, Consequently, each and every one of us must examine dispassionately the evidence presented and choose what appears to be right until further evidence arises.

Like every other religion or philosophy, Islam also claims to be the one and only true way to God.

In this respect it is no different from other systems.

This work intends to provide some evidence for the validity of that claim.

However, it must always be kept in mind that one can only determine the true path by putting aside emotions and prejudices, which often blind us to reality.

Then, and only then, will we be able to use our God-given intelligence and make a rational and correct decision.

There are several arguments, which may be advanced to support Islam's claim to be the true religion of God.

The following are only three of the most obvious.

The first argument is based on the divine origin of the names of the religion and the comprehensiveness of its meaning.

The second deals with the unique and uncomplicated teachings concerning the relationship between God, man, and creation.

The third argument derives from the fact that Islam is universally attainable by all men at all times.

These are the three basic components of what logic and reason dictate necessary for a religion to be considered the true religion of God.

The following pages will develop these concepts in some detail.

The True Religion of God

Which Is The True Religion Of God?

Each person is born in a circumstance which is not of his own choosing.

The religion of his family or the ideology of the state is thrust upon him from the very beginning of his existence in this world.

By the time he reaches his teens, he is usually fully brain-washed into believing that the beliefs of his particular society are the correct beliefs that everyone should have.

However, when some people mature and are exposed to other belief- systems, they begin to question the validity of their own beliefs.

The seekers of truth often reach a point of confusion upon realizing that each and every religion, sect, ideology and philosophy claims to be the one and only correct way for man.

Indeed, they all encourage people to do good.

So, which one is right?

They cannot all be right since each claims all others are wrong.

Then how does the seeker of truth choose the right way?

God gave us all minds and intellects to enable us to make this crucial decision.

It is the most important decision in the life of a human being.

Upon it depends his future, Consequently, each and every one of us must examine dispassionately the evidence presented and choose what appears to be right until further evidence arises.

Like every other religion or philosophy, Islam also claims to be the one and only true way to God.

In this respect it is no different from other systems.

This work intends to provide some evidence for the validity of that claim.

However, it must always be kept in mind that one can only determine the true path by putting aside emotions and prejudices, which often blind us to reality.

Then, and only then, will we be able to use our God-given intelligence and make a rational and correct decision.

There are several arguments, which may be advanced to support Islam's claim to be the true religion of God.

The following are only three of the most obvious.

The first argument is based on the divine origin of the names of the religion and the comprehensiveness of its meaning.

The second deals with the unique and uncomplicated teachings concerning the relationship between God, man, and creation.

The third argument derives from the fact that Islam is universally attainable by all men at all times.

These are the three basic components of what logic and reason dictate necessary for a religion to be considered the true religion of God.

The following pages will develop these concepts in some detail.

The True Religion of God

Which Is The True Religion Of God?

Each person is born in a circumstance which is not of his own choosing.

The religion of his family or the ideology of the state is thrust upon him from the very beginning of his existence in this world.

By the time he reaches his teens, he is usually fully brain-washed into believing that the beliefs of his particular society are the correct beliefs that everyone should have.

However, when some people mature and are exposed to other belief- systems, they begin to question the validity of their own beliefs.

The seekers of truth often reach a point of confusion upon realizing that each and every religion, sect, ideology and philosophy claims to be the one and only correct way for man.

Indeed, they all encourage people to do good.

So, which one is right?

They cannot all be right since each claims all others are wrong.

Then how does the seeker of truth choose the right way?

God gave us all minds and intellects to enable us to make this crucial decision.

It is the most important decision in the life of a human being.

Upon it depends his future, Consequently, each and every one of us must examine dispassionately the evidence presented and choose what appears to be right until further evidence arises.

Like every other religion or philosophy, Islam also claims to be the one and only true way to God.

In this respect it is no different from other systems.

This work intends to provide some evidence for the validity of that claim.

However, it must always be kept in mind that one can only determine the true path by putting aside emotions and prejudices, which often blind us to reality.

Then, and only then, will we be able to use our God-given intelligence and make a rational and correct decision.

There are several arguments, which may be advanced to support Islam's claim to be the true religion of God.

The following are only three of the most obvious.

The first argument is based on the divine origin of the names of the religion and the comprehensiveness of its meaning.

The second deals with the unique and uncomplicated teachings concerning the relationship between God, man, and creation.

The third argument derives from the fact that Islam is universally attainable by all men at all times.

These are the three basic components of what logic and reason dictate necessary for a religion to be considered the true religion of God.

The following pages will develop these concepts in some detail.

The True Religion of God

Which Is The True Religion Of God?

Each person is born in a circumstance which is not of his own choosing.

The religion of his family or the ideology of the state is thrust upon him from the very beginning of his existence in this world.

By the time he reaches his teens, he is usually fully brain-washed into believing that the beliefs of his particular society are the correct beliefs that everyone should have.

However, when some people mature and are exposed to other belief- systems, they begin to question the validity of their own beliefs.

The seekers of truth often reach a point of confusion upon realizing that each and every religion, sect, ideology and philosophy claims to be the one and only correct way for man.

Indeed, they all encourage people to do good.

So, which one is right?

They cannot all be right since each claims all others are wrong.

Then how does the seeker of truth choose the right way?

God gave us all minds and intellects to enable us to make this crucial decision.

It is the most important decision in the life of a human being.

Upon it depends his future, Consequently, each and every one of us must examine dispassionately the evidence presented and choose what appears to be right until further evidence arises.

Like every other religion or philosophy, Islam also claims to be the one and only true way to God.

In this respect it is no different from other systems.

This work intends to provide some evidence for the validity of that claim.

However, it must always be kept in mind that one can only determine the true path by putting aside emotions and prejudices, which often blind us to reality.

Then, and only then, will we be able to use our God-given intelligence and make a rational and correct decision.

There are several arguments, which may be advanced to support Islam's claim to be the true religion of God.

The following are only three of the most obvious.

The first argument is based on the divine origin of the names of the religion and the comprehensiveness of its meaning.

The second deals with the unique and uncomplicated teachings concerning the relationship between God, man, and creation.

The third argument derives from the fact that Islam is universally attainable by all men at all times.

These are the three basic components of what logic and reason dictate necessary for a religion to be considered the true religion of God.

The following pages will develop these concepts in some detail.