Beliefs (Aqeeda)

  • Celebrating Christmas for Muslims – Halal or Haram?

    Right I think it’s about time I answered this issue, it seems to have been escalated beyond the remit of a respectful debate. A humble request for everyone (including myself) to check the content of any messages and comments posted publicly…

    Now regarding the celebration of Christmas by Muslims. In a nutshell this is not permitted in the remit of Islam.

    Now I’m not going to give a scholarly discussion, there seems to be plenty of ‘Muftis’ to give you the scholarly rulings and I’m sure they have far more knowledge than I do!

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  • Understanding Ijtihad and Legal Differences

    Is A Mujtahid Sinful For an Incorrect Opinion?

    No, there is no sin if a mujtahid imam is incorrect in his judgment. Rather there is reward, since he did his utmost to arrive at the ruling. This is based on the explicit hadith that states a mujtahid receives 2 rewards if he is correct and 1 reward if incorrect. [Bukhari, Muslim]
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  • Is Our Master Muhammad (Allah Bless Him and Give Him Peace) the Last Messenger or the Last Prophet?

    The Difference between a Prophet (nabi) and a Messenger (rasul)

    In his commentary on the famous text of Sunni creed Jawhara al-Tawhid, Imam al-Bajuri provides useful definitions of the terms you asked about in your first question.

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  • Was Imam Ja’far al-Sadiq Sunni or Shi’i?

    Imam Ja’far al-Sadiq (80-148 AH) was a pious Sunni scholar and the great-great-grandson of the Prophet Muhammad [Allah’s peace and blessings be upon him].

    He was from the generation of the Followers (Tabi’een) and would narrate hadiths, most of which he had heard from his father, to a large number of prominent scholars such as Imams Malik, Abu Hanifa and Sufyan al-Thawri, may Allah be pleased with them. [Sawa’iq al-Muhriqa, Ibn Hajr al-Haytami].
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  • What Takes a Person Out of the Fold of Islam?

    The General Boundaries of Islam

    Imam Tahawi states in his well-known creed, “A servant is not considered to have left his faith except by denying that which originally caused him to enter into it,” i.e., except by denying one’s very belief in the central tenets of Islamic faith, such as Allah and His attributes (His oneness, omnipotence, omniscience, etc.), His books, His angels, His prophets and messengers, the Last Day, or the Sacred Law (sharia).

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  • Dhikr – Remembrance of God

    Dhikr is the means by which Stations yield their fruit, until the seeker reaches the Divine Presence. On the journey to the Divine Presence the seed of remembrance is planted in the heart and nourished with the water of praise and the food of glorification, until the tree of dhikr becomes deeply rooted and bears its fruit. It is the power of all journeying and the foundation of all success. It is the reviver from the sleep of heedlessness, the bridge to the One remembered.
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  • The Light of the Prophet

    “Allah is the light of the heavens and the earth . . . “[1] The Light is one of the ninety-nine Beautiful Names of Allah. Light is that by which things become known. Things may exist in the dark, but they cannot be seen. Light may be physical, such as the light of the sun or the moon, or intelligible, like the light of the intellect. The latter is that which illuminates the darkness of ignorance with the light of knowledge. Total darkness is non-existence, thus light is that which brings created beings out of non-existence into existence. It is the creative act of Allah and this is one of the meanings of “Allah is the light of the heavens and the earth . . . ” The other meaning is that every light in the universe is but a reflection of His mercy, every knowledge a reflection of His knowledge and so on. “Allah created His creation in darkness,” said the Prophet, may Allah’s blessings and peace be upon him, “then He sprayed them with His light. Those whom this light reached became rightly guided, while those it did not went astray.”[2] And he also said, as recorded by Muslim, “Allah, August and Majestic is He, wrote the destinies of creation fifty thousand years before He created the Heavens and the earth. His throne was on the water. Among what He wrote in the Remembrance, which is the Mother of the Book, was: Muhammad is the Seal of the Prophets.”
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  • bn al-Juwayni (Imam al-Haramayn) said in al-Irshad (p. 298-299):

    “As for sins that are considered small, according to specificity as we shall explain, the minds do not deny them [as possible for Prophets]. I did not come upon a categorically explicit transmitted proof either negating them or asserting them [as possible]. For explicitly categorical proofs come either from explicit texts (nusus) or from consensus (ijma’) and there is no consensus [either], since the ulema differ over the possibility of small sins for Prophets. The explicit, unambiguous or un-interpretable texts that would categorically establish the principles pertaining to this issue are simply not found. So if it is said that since the matter is conjectural, what is the strongest conjecture in the matter in your opinion? We say: Our strongest conjecture is that they are possible. The stories of the Prophets in many a verse of the Book of Allah Most High bear witness to that [conjecture]. But Allah knows best what is right.”
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  • The Concept of Bid’a in the Islamic Shari’a

    “Beware of matters newly begun, for every matter newly begun is innovation, every innovation is misguidance, and every misguidance is in hell.”

    The sources I use are traditional Islamic sources, and my discussion will centre on three points:

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  • Does Committing Sinful Acts Make One A Disbeliever?

    The mere performance of an act that Allah and His Messenger (Allah bless him) have prohibited does not make one a disbeliever. Rather, one is merely considered a sinful believer. However, it would be obligatory for one to repent from such practices. [Bajuri, Tuhfat al-Murid]
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