Aqeedah at Tawheed -The Concept Of God In Islam: Part 8

 

By what name do we call God?

The Muslims prefer calling the Supreme Creator, Allah, instead of by the English word ‘God’. The Arabic word, ‘Allah’, is pure and unique, unlike the English word ‘God’, which can be played around with.

 

 

If you add ‘s’ to the word God, it becomes ‘Gods’, that is the plural of God. Allah is one and singular, there is no plural of Allah. If you add ‘dess’ to the word God, it becomes ‘Goddess’ that is a female God. There is nothing like male Allah or female Allah. Allah has no gender. If you add the word ‘father’ to ‘God’ it becomes ‘God-father’. God-father means someone who is a guardian. There is no word like ‘Allah-Abba’ or ‘Allah-father’. If you add the word ‘mother’ to ‘God’, it becomes ‘God-mother’. There is nothing like ‘Allah-Ammi’, or ‘Allah-mother’ in Islam. Allah is a unique word. If you prefix tin before the word God, it becomes tin-God i.e., fake God. Allah is a unique word, which does not conjure up any mental picture nor can it be played around with. Therefore the Muslims prefer using the Arabic word ‘Allah’ for the Almighty.

 

Unity of God.

Some polytheists argue by saying that the existence of more than one God is not illogical. Let us point out to them that if there were more than one God, they would dispute with one another, each god trying to fulfill his will against the will of the other gods. This can be seen in the mythology of the polytheistic and pantheistic religions. If a ‘God’ is defeated or unable to defeat the others, he is surely not the one true God. Also popular among polytheistic religions is the idea of many Gods, each having different responsibilities. Each one would be responsible for a part of man’s existence e.g. a Sun-God, a Rain-God, etc. This indicates that one ‘God’ is incompetent of certain acts and moreover he is also ignorant of the other Gods’ powers, duties, functions and responsibilities. There cannot be an ignorant and incapable God. If there were more than one God it would surely lead to confusion, disorder, chaos and destruction in the universe. But the universe is in complete harmony. The Glorious Qur’an says:

"If there were, in the heavens And the earth, other gods Besides Allah, there would Have been confusion in both! But glory to Allah, The Lord of the Throne: (High is He) above What they attribute to Him!" [Al-Qur’an 21:22]

If there were more than one God, they would have taken away what they created. The Qur’an says:

"No son did Allah beget, Nor is there any god Along with Him: (if there were Many gods), behold, each god Would have taken away What he had created, And some would have Lorded it over others! Glory to Allah! (He is free) From the (sort of) things They attribute to Him!" [Al-Qur’an 23:91]

Thus the existence of one True, Unique, Supreme, Almighty God, is the only logical concept of God.

 

TAWHEED

Definition and Categories:

Islam believes in ‘Tawheed’ which is not merely monotheism i.e. belief in one God, but much more. Tawheed literally means ‘unification’ i.e. ‘asserting oneness’ and is derived from the Arabic verb ‘Wahhada’ which means to unite, unify or consolidate. Tawheed can be divided into three categories.

1. Tawheed ar-Ruboobeeyah
2. Tawheed al-Asmaa-was-Sifaat
3. Tawheed al-Ibaadah.

A. Tawheed ar-Ruboobeeyah (maintaining the unity of Lordship)
The first category is ‘Tawheed ar-Ruboobeeyah’. ‘Ruboobeeyah’ is derived from the root verb "Rabb" meaning Lord, Sustainer and Cherisher.

Therefore ‘Tawheed-ar-Ruboobeeyah’ means maintaining the unity of Lordship. This category is based on the fundamental concept that Allah (swt) alone caused all things to exist when there was nothing. He created or originated all that exists out of nothing. He alone is the sole Creator, Cherisher, and Sustainer of the complete universe and all between it, without any need from it or for it.

B. Tawheed al-Asmaa was-Sifaat (maintaining the unity of Allah’s name and attributes):

The second category is ‘Tawheed al Asmaa was Sifaat’ which means maintaining the unity of Allah’s name and attributes. This category is divided into five aspects:

(i) Allah should be referred to as described by Him and His Prophet
Allah must be referred to according to the manner in which He and His prophet have described Him without explaining His names and attributes by giving them meanings other than their obvious meanings.

 

(ii) Allah must be referred to as He has referred to Himself
Allah must be referred to without giving Him any new names or attributes. For example Allah may not be given the name Al-Ghaadib (the Angry One), despite the fact that He has said that He gets angry, because neither Allah nor His messenger have used this name.

 

(iii) Allah is referred to without giving Him the attributes of His creation

In a reference to God, we should strictly abstain from giving Him the attributes of those whom He has created. For instance in the Bible, God is portrayed as repenting for His bad thoughts in the same way as humans do when they realize their errors. This is completely against the principle of Tawheed. God does not commit any mistakes or errors and therefore never needs to repent.

The key principle when dealing with Allah’s attributes is given in the Qur’an in Surah Ash-Shura:

"There is nothing Whatever like unto Him, And He is the One That hears and sees (all things)." [Al-Qur’an 42:11]

Hearing and seeing are human faculties. However, when attributed to the Divine Being they are without comparison, in their perfection, unlike when associated with humans who require ears, eyes, etc. and who are limited in their sight and hearing in terms of space, time, capacity, etc.

 

(iv) God’s creation should not be given any of His attributes
To refer to a human with the attribute of God is also against the principle of Tawheed. For example, referring to a person as one who has no beginning or end (eternal).

 

(v) Allah’s name cannot be given to His creatures
Some Divine names in the indefinite form, like ‘Raoof’ or ‘Raheem’ are permissible names for men as Allah has used them for Prophets; but ‘Ar-Raoof’ (the Most Pious) and Ar-Raheem (the most Merciful) can only be used if prefixed by ‘Abd’ meaning ‘slave of’ or ‘servant of’ i.e. ’Abdur-Raoof’ or ‘Abdur-Raheem’. Similarly ‘Abdur-Rasool’ (slave of the Messenger) or ‘Abdun-Nabee’ (slave of the Prophet) are forbidden.

 

C. Tawheed al-Ibaadah (maintaining the unity of worship):

 

(i) Definition and meaning of ‘Ibadaah’:
‘Tawheed al-Ibaadah’ means maintaining the unity of worship or ‘Ibaadah’. Ibaadah is derived from Arabic word ‘Abd’ meaning slave or servant. Thus Ibaadah means servitude and worship.

 

(ii) All three categories to be followed simultaneously.
Only believing in the first two categories of Tawheed without implementing Tawheed-al-Ibaadah is useless. The Qur’an gives the examples of ‘Mushrikeens’ (idolaters) of the Prophet’s time who confirmed the first two aspects of Tawheed. It is mentioned in the Qur’an:

"Say: ‘Who is it that Sustains you (in life) From the sky and from the earth? Or who is it that Has power over hearing And sight? And who Is it that brings out The living from the dead And the dead from the living? And who is it that Rules and regulates all affairs?’ They will soon say, ‘Allah’. Say, ‘Will you not then Show piety (to Him)?’ " [Al-Qur’an 10:31]

A similar example is repeated in Surah Zukhruf of the Glorious Qur’an:

"If thou ask them, Who Created them, they will Certainly say, ‘Allah’: how Then are they deluded Away (from the Truth)?" [Al-Qur’an 43:87]

The pagan Meccans knew that Allah (swt) was their Creator, Sustainer, Lord and Master. Yet they were not Muslims because they also worshipped other gods besides Allah. Allah (swt) categorized them as ‘Kuffaar’ (disbelievers) and ‘Mushrikeen’ (idol worshippers and those who associate partners with God).

"And most of them Believe not in Allah Without associating (others As partners) with Him!" [Al-Qur’an 12:106]

Thus ‘Tawheed al-Ibaadah’ i.e. maintaining the unity of worship is the most important aspect of Tawheed. Allah (swt) alone deserves worship and He alone can grant benefit to man for his worship.

 

SHIRK

A. Definition:The omission of any of the above mentioned categories of tawheed or deficiency in the fulfillment of any criteria of Tawheed is referred to as 'shirk'.(Please note that the Arabic word 'Shirk' has the same sound as in the English word 'ship' and not as in the English word 'shirk',which means 'to evade'

‘Shirk’ literally means sharing or associating partners. In Islamic terms it means associating partners with Allah and is equivalent to idolatry.

 

B. Shirk is the greatest sin that Allah will never forgive:

The Qur’an describes the greatest sin in Surah Al-Nisa’:

"Allah forgives not That partners should be set up With Him; but He forgives Anything else, to whom He pleases; to set up Partners with Allah Is to devise a sin Most heinous indeed." [Al-Qur’an 4:48]

The same message is repeated in Surah Al-Nisa’:

"Allah forgives not (The sin of) joining other gods With Him; but He forgives Whom He pleases other sins Than this: one who joins Other gods with Allah, Has strayed far, far away (From the Right)." [Al-Qur’an 4:116]

 

C. Shirk leads to hell fire:

The Qur’an says in Surah Ma’idah: "They do blaspheme who say: ‘Allah is Christ the son Of Mary.’ But said Christ: ‘O Children of Israel! Worship Allah, my Lord And your Lord’. Whoever joins other gods with Allah – Allah will forbid him the Garden, and the Fire Will be his abode. There will for the wrongdoers Be no one to help." [Al-Qur’an 5:72]

 

D. Worship and Obedience to none but Allah:

The Qur’an mentions in Surah Ali-’Imran: Say: "O people of the Book! Come To common terms As between us and you: That we worship none but Allah; That we associate no partners with Him; That we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, Say ye: "Bear witness that we (at least) Are Muslims (bowing to Allah’s Will)." [Al-Qur’an 3:64]

The Glorious Qur’an says: "And if all the trees on earth were pens And the Ocean (were ink), with seven Oceans behind it To add to its (supply), yet would not the Words Of Allah be exhausted (In the writing): for Allah Is Exalted in power, Full of Wisdom." [Al-Qur’an 31:27]

Aqeedah at Tawheed – The Meaning of Reliance (Tawakkul) on Allah: Part – 7

 

All praise be to Allah, Lord of the all that exists, and may Allah send His peace and praises on His Messenger, our Prophet Muhammad, as well as on all of his family members and Companions, and those who follow his guidance, tread his methodology and adhere to his Sunnah until the Day of Recompense.

 

To Proceed: Relying on Allah (tawakkul) is one of the greatest forms of worship. Allah says: “So upon Allah, put your trust if you are truly believers.” [Surah Al-Maa’idah: 23] So He made relying upon Allah (tawakkul) a condition for Iman (Faith).

Allah said to His Prophet: “So when you have made a decision, then put your trust in Allah.” [Surah Al ‘Imraan: 159]

So He ordered His Prophet to put his trust and reliance on Allah.

Allah says: “O Prophet! Allah is sufficient for you and for the believers who follow you.” [Surah Al-Anfaal: 64]

And He says: “And whoever is dutiful to Allah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allah, He will suffice him. Verily, Allah will accomplish His purpose. Indeed, Allah has set a measure for all things.” [Surah At-Talaaq: 2-3]

And He says: “And whoever is dutiful to Allah, He will make his matter easy for him. That is the Command of Allah, which He has sent down to you. And whoever fears Allah and keeps his duty to Him, He will expiate from him his sins and enlarge his reward.” [Surah At-Talaaq: 4-5]

Furthermore, Allah has linked this reliance (tawakkul) to worship ( ‘ibaadah), as occurs in His statement: “So worship Him and put your trust in Him.” [Surah Hood: 123]

Allah orders us to put our trust in Him, and He praises those who do it. He also states in many verses of the Quran that He loves those who put their reliance in Him. All of this indicates and shows the importance of putting one’s trust in Allah.

 

Relying upon Allah is from the actions of the heart – so it is an act of worship of the heart. Therefore, putting one’s trust in Allah is not to be done with one’s limbs and body parts. Rather, it is found in the heart, just like fear (khawf), awe (khashyah), longing (raghbah), dreading (rahbah) and dutifulness (taqwaa) of Allah – all of these are acts of worship of the heart.

 

The position of tawakkul (reliance on Allah) is as some of the scholars have stated: “The position of tawakkul (Reliance) in the Religion is like that of the head on a body.”

So a person that does not have tawakkul does not have Religion, just like a body that has no head. It is well known that if a body is missing its head, it will cease to live. This is the same case with the Religion – if it lacks tawakkul, it lacks correctness – meaning that one will not have a correct religion.

Therefore, relying on Allah has a great standing amongst the stations of servitude to Allah. Allah uses it to distinguish His believing servants from everyone else. So whoever doesn’t put his trust in Allah at all is a disbeliever. And whoever puts his trust in Allah and also on others besides Allah (at the same time) is a polytheist. And as for the one who puts his trust in Allah alone – he is a monotheistic believer whom Allah loves and whose actions and statements He is pleased with. This is since he has established his actions and statements upon a correct foundation.

 

So what is the meaning of this tawakkul (reliance on Allah), which holds such importance and high position in the Religion?

The Meaning of Reliance (Tawakkul) on Allah

Tawakkul on Allah means: Entrusting one’s affairs to Him and relying on Him in all matters. Entrusting one’s affairs to Allah entails not turning to someone else for unseen (ghaibi) support or help.

So reliance (tawakkul) upon Allah can be with regard to matters of Creed, such that the servant’s heart does not turn to anyone else besides Allah. Therefore, he is always putting his reliance in Allah, entrusting all of his affairs to Him.

The pagans did not fall into polytheism and disbelief except due to the fact that they put their reliance in other than Allah, entrusted their affairs to other than Him, and believed in their hearts that someone besides Allah was able to grant their requests, alleviate their worries and repel harms from them. So they relied on statues, idols, trees, stones, graves, shrines and the deceased.
They put their trust in created beings to grant them things that only Allah could do. So they began to ask them for help, offer sacrifices to them, make oaths to them, and directed various forms of worship to them. This is since they have relied on them apart from Allah, thinking that they have the power to benefit them, harm them or grant their requests. Due to this, when they put their reliance in other than Allah and directed their beliefs and worship to other than Him, they disbelieved in Him.

The foundation of Shirk is: Entrusting one’s affairs and putting one’s reliance on other than Allah. This is why Allah says: “So upon Allah, put your trust if you are truly believers.” [Surah Al-Maa’idah: 23]

The scholars say: The object of the verb here “upon Allah” denotes limitedness. Thus the ayah means: “Put your trust in Allah alone and not anyone else.” So Allah has restricted tawakkul to Himself alone apart from others. Upon Allah” means not upon anyone else. The ayah continues: “…put your trust if you are truly believers.” Allah has made tawakkul (reliance on Allah) here a sign of one’s Faith in Him and proof of one’s Tawheed.

As for the one who claims to be a believer and an adherent of Tawheed, but yet then goes on to put his trust in other than Allah, such as stones, trees, statues, graves, the deceased, and so on, then this person’s claim is false. And he is not a believer since he has entrusted his affairs to someone besides Allah.

Technorati Tags: Aqeedah,Tawheed,Oneness,Reliance,Tawakkul

Being Thankful to Allah

 

Sumayyah Bint Joan

 

The other day while watching a network news program, I saw a Muslim woman in Kosova with her six-month-old infant, who was covered in sores and suffered from a malady of illnesses, all because it had not had a bath since its birth.

The mother explained that because of the heavy fighting, she and her family had been on the move constantly, and that luxurious such as decent food and clean water were not available to them. As the mother of a six-month-old infant myself, this struck to the very hart of me. Bath time for my son and I, is a very special time filled with play and laughter. It's a ritual we share everyday, and the fact that I would have clean water with which to bathe him, was something, until then, every time I bath my son, I try to remember to thank Allah, subhanahu wa ta'ala (How far from imperfection is He and He is the Most High), for His Mercy to me. It also reminds me to be thankful for all the other "little things," that I take for granted everyday.

From the very beginning of Man's creation, the issue of gratefulness and thankfulness to Allah has been debated. After refusing to bow to Adam, Satan said,

"Then I will certainly come to them from before them and from behind them, and from the right-hand side and from the left-hand side, and Thou (Allah) shall not find most of them thankful." [Qur'an 7:17]

This statement from the worst of liars has proven to be true, not only among the disbelievers, but also among the Muslims. Unfortunately, we Muslims have fallen into the trap of Satan, and have gotten so caught up in our comings and goings, that we very rarely take the time to reflect on the Favors of Allah, and to thank Him with the thanks that is due Him. We are so busy conducting our daily lives that we forget who is really in-charge, and from where our sustenance comes. This is not the way, for Allah says,

"Therefore remember Me, I will remember you, And be thankful to Me, and do not be ungrateful to Me." [Qur'an 2:152]

 

The problem that most of us face is what I call the, "If I only…." Syndrome. If I only had a better wife, I would be grateful. If I only had sons instead of daughters, I would be grateful. If I only had a bigger house, a better car, more money, a better job, and the list goes on and on. We are constantly focused on the things we don't have, instead of being grateful to Allah for the things we do have.

This is a very serious illness, for which the Prophet, (May Allah's peace and blessing be upon him), has given the cure. He admonished us, in terms of worldly things to always look to those beneath us, for this will keep us thankful. Allah says about the Prophet that in him we have the best of examples. In terms of showing us how to be thankful to Allah he is as Allah says. It is narrated by al-Mughira that the Prophet used to stand (in the prayers or performs prayers until both his feet or legs swelled. He was asked why (he offered such an unbearable prayers) he said, "Should I not be a thankful slave?" [Bukhari]

 

As the Prophet advised us, the best way to stay thankful to Allah is to count His Favors in our lives everyday. For Allah says,

"And He gives you all that you ask for. But if you count the favors of Allah, never will you be able to number them. Verily, man is given up to injustice and ingratitude." [Qur'an 14:34]

This statement of Allah is so true, yet we put so little value on it, and do not take heed.

The very fact that we got up this morning, that we can offer the prayers that we had breakfast, that we have clothes to wear, water to bathe ourselves, that we have homes to shelter us from the elements, that we have our health, our families, etc., etc., etc., are all favors from Allah. We should take non of it for granted, or become arrogant enough to believe that we attained any of it because of our own efforts alone.

Thankfulness frees the heart from greed, jealousy and envy. When we are thankful to Allah, we remain mindful of Him and His continuous Mercy toward us, and this in return humbles us and improves our characters. The very fact that Allah has guided us to Islam and the sunnah of His Prophet in itself should be a source of continual praise. Allah says,

"Surely We have shown him the way: he may be thankful or unthankful." [Qur'an 76:3]

Allah also says that only few of His servants thank Him. Let us then strive to be among these few by keeping our tongues wet with His remembrance and our hearts soft with His praise.

 

Technorati Tags: thankful Allah grateful

“Where are those who loved each other for the sake of My glory?”

 

Reading! By Sheikh Yusuf al-Badri

 

Abu Hurayrah relates that the Prophet (peace be upon him) said: “Allah will ask on the Day of Judgment: ‘Where are those who loved each other for the sake of My glory? Today, - on a day when there is no shade but mine – I shall shade them with My shade.” [Sahîh Muslim (2566)]

 

Love is among the most exalted of human feelings. When this love is focused on Allah and forms the basis for our interpersonal relationships, many problems are transcended, and great fruits are harvested for society as a whole. The Quran and Sunnah often speak about the noble status of those whom Allah graces to possess such love.

The Prophet (peace be upon him) said: “Among Allah’s servants are people who are neither Prophets nor martyrs, but whom the Prophets and martyrs will deem fortunate because of their high status with Allah.” They asked: “O Messenger of Allah! Inform us of who they are.” He said: “They are people who loved each other for Allah’s sake, without being related to one another or being tied to one another by the exchange of wealth. By Allah, their faces will be luminous and they will be upon light. They will feel no fear when the people will be feeling fear and they will feel no grief when the people will be grieving.” Then he read the verse: “Behold, on the friends of Allah there shall be no fear, nor shall they grieve.” [Sunan Abi Dawud (3527)]

 

Then we have the famous hadith that enumerates the seven people who will enjoy Allah’s shade on a day when there is no shade but His. One of those mentioned are: “two men who love each other for the sake of Allah alone, meeting for that reason and parting for that reason.” [Sahîh al-Bukhari (660) and Sahîh Muslim (1031)]

 

Love for Allah’s sake transcends the limits of our worldly existence, enduring into the life to come. Allah says: “Close friends on that Day will be foes to one another – except for the righteous.” [Surah al-Zukhruf: 67]

Loving one another for the sake of Allah and brotherhood in faith are among the most excellent acts of worship. This worship comes with conditions upon those who would love for the sake of Allah. This love has its duties that must be fulfilled so that the relationship will be pure and free of base undercurrents. Upholding these duties brings a servant nearer to Allah and to His pleasure and, over time, it can bring about a greater nobility of person.

 

Among the duties of this love are the following:

1. They must truly love to extend support and assistance to each other and must love good for one another. The Prophet (peace be upon him) said: “None of you believes until he loves for his brother what he loves for himself.” [Sahîh al-Bukhari (13) and Sahîh Muslim (45)]

 

2. They must enjoin each another to truth and patience and give each other sincere advice. They must enjoin what is right and the forbid what is wrong and guide each other. They must help one another in carrying out works of righteousness.

Allah says: “By time! Surely the human being is at loss. Except for those who have faith and do righteous deeds and exhort one another to truth and exhort one another to patience.” [Surah al-`Asr]

Allah also says: “The believing men and women are protecting friends of one another. They enjoin what is right and forbid what is wrong.” [Surah al-Tawbah: 71]

 

3. They must engage in the things that cultivate this love, strengthen interpersonal relationships, and facilitate the fulfilling of their duties to one another.

The Prophet (peace be upon him) said: “A Muslim has six rights over another Muslim.” They asked: “What are they, O Messenger of Allah?” He said: “When you meet him, greet him with peace. When he invites you, accept his invitation. When he seeks your advice, advise him. When he sneezes and them praises Allah, invoke Allah’s blessings upon him. When he falls ill, visit him. When he dies, follow his funeral.” [Sahîh Muslim (2162)]

 

4. A Muslim has the right to kind treatment from his fellow Muslim. He should be greeted with a smile and given a pleasant reception.

The Prophet (peace be upon him) said: “Do not view any good act as insignificant, even the act of greeting your brother with a smile on your face.” [Sahîh Muslim (2626)]

Discord and division should be avoided. Ibn Taymiyah said: “If every time two Muslims disagreed they shunned each another, then there would be no cooperation or brotherhood among Muslims.”

 

5. They must guide each other to what is good and help each other in acts of obedience. Likewise, they must prevent and discourage one another from falling into sin and iniquity.

The Prophet (peace be upon him) said: “One should help his brother whether he is an oppressor or the one being oppressed. If he is an oppressor, forbid him from his oppression and in that way you help him. If he is being oppressed, then come to his aid.” [Sahîh Muslim (2584)]

 

6. The love between believers completes itself in a most wonderful and genuine manner when the two are away from each other, and each of them in secret prays to Allah for the other. This continues for the living one even after the other has departed from the Earth.

The Prophet (peace be upon him) said: “A Muslim’s supplication for his brother in secret is answered. At his head an angel is appointed, and whenever he supplicates for his brother with something good, the angel appointed to him says: ‘Amen, and likewise for you’.” [Sahîh Muslim (2733)]

 

7. They must excuse one another’s mistakes and defend each other’s honor, never speaking ill of or deriding one another. They should keep each other’s secrets, advise one another sincerely, and never abuse each other.

The Prophet (peace be upon him) said: “It is not permissible for one Muslim to distress a another.” [Sunan Abi Dawud (5004) and Musnad Ahmad (23064)]

 

Allah said in the Quran: “(9) The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers, and fear Allah, that you may receive mercy. (10) O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; Nor let (some) women scoff at other women, it may be that the latter are better than the former, Nor defame one another, nor insult one another by nicknames. How bad is it, to insult one's brother after having Faith [i.e. to call your Muslim brother (a faithful believer) as: "O sinner", or "O wicked"]. And whosoever does not repent, then such are indeed Zalimun (wrong-doers). (11) O you who believe! Avoid much suspicion, indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allah. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful. (12) O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you with Allah is that (believer) who is the most righteous and pious one. Verily, Allah is All-Knowing, All-Aware. (13) (Surah 49)

 

LiveJournal Tags: love

Being an Example

 

Allah says in the Quran,

"Indeed in the Messenger of Allah you have an excellent example to follow for him who hopes in (the meeting with) Allah and the Last Day and remembers Allah much" (al-Ahzab, 21)

This is a very great blessing for this ummah. Allah has given us a perfect example of how to apply this religion. In every aspect of our lives, we have a human example to look to. We can see how he behaved under different circumstances and we can know with certainty that the way he behaved was in accordance with the revelation of Allah.

This is just one of the many blessings that we Muslims have received. In the other religions, such as Christianity or Judaism, they do not have such a wonderful example. They do not possess a detailed and authentic record of how their prophets lived. Hence, when it comes to day to day matters in their lives, they have no authentic reference that they can turn to that will give them the satisfaction of knowing what God wants from them in each and every moment of their lives.

If we look at how humans behave around us, it is common or normal for people to look at others and to take them as their examples. Indeed, for the majority of the people, it seems that they are in need of an example. Perhaps such examples give them guidance, hope and confidence.

al-Hamdulillah, Allah has provided us with the best possible example. We Muslims do not have to look to the kinds of people that the non-Muslims are looking at as examples and sources of guidance. We don't have to look to movie actors, rock stars, athletes, or politicians as our sources of guidance. Believe it or not, this is who the disbelievers are looking at as their examples. The saddest thing is when Muslims also start taking these people as their role models. Allah has blessed us with the most excellent role model and yet we turn to people like this.

We must turn to the Messenger of Allah (saw) as our role model. However, not everyone has access or the time to study the life of the Prophet Muhammad (saw). Furthermore, the time that he lived was many years ago and something's have changed since that time - some people cannot see that although things have seemed to change, in reality, they have not fundamentally changed since the time of the Prophet (saw).

For these and other reasons, even devout Muslims look to other people as, you could say, "supplementary" role models or examples.� People who are closer to their own situation and environment. Many of us need to see examples and role models in front of us today who are reacting to the thing that are going on now. All Muslims probably realize that the Prophet (saw) is the best example but sometimes it is simply hard for them to figure out exactly how that example fits into their life today when they are, for example, living in a non-Muslim environment where haram things are all around them. How does one cope in such an environment?� What does one do when faced with specific situations in this environment?

In these cases, who should we take as examples and role models?. The answer is those people who are taking their example from the Prophet (saw) and through their knowledge and understanding of the Prophet (saw) are applying his teachings to today's situation. That is, in essence, those people of knowledge and taqwaa.� They are the heirs of the Prophet (saw) as he stated in the Hadith,

"The scholars are the heirs of the Prophets" (Ahmad, at-Tirmidhi, and others, according to al-Albaani, it is sahih, Sahih al-Jami as-Sagheer, no.6297)

They have the knowledge to understand the Quran and the Sunnah and see its guidance for today.� And they have the taqwaa (piety) to apply that knowledge today. Knowledge without piety is not sufficient, and piety without knowledge is also not sufficient.

That is who we should be taking as examples for our own lives. But there is another very important aspect to this topic that I would like to stress. That is, whether you like it or not, whether you even realize it or not, virtually every single one of you is an example and a role model for somebody else. Again, you may not realize that fact but it is the case.� The Messenger of Allah (saw) was an example for the entire ummah, and this role has passed on to us with respect to certain individuals.� Some reflection will make you realize that this is exactly the case.

Satan may use that bad example as a source of excuses for others. Even if they feel that something is wrong, they will say to themselves, "Ah, but so and so does it so it couldn't really be that bad", and therefore they do it.

At this point, someone might argue that he is not responsible for the example that others get from him. He is only responsible for his deeds and everybody else is responsible for their own deeds.� In fact, Allah says clearly in the Quran in more than one place,

"No bearer of burdens shall bear the burden of another" (al-Anaam, 164)

However, that verse does not mean that you are not responsible for the kind of influence you assert over others.� The effect you have over others is, in fact, the result of your own deeds and part of the burden that you must bear. This is made clear in a number of hadith of the Prophet (saw).� For example, he said,

"No one is killed unjustly but a share of his blood will be upon the first son of Adam for he was the first to introduce killing" (al-Bukhaari, Muslim)

Obviously, that son of Adam did not teach or encourage the later murderers to commit murder.� But he set the example for them and, therefore, he shares in the sin of all of those who commit murder after him.

Another hadith states, "Whoever introduces some good practice in Islam which was followed after him (by people) would be assured of reward like the one who followed it without the reward of either fo them being diminished in anyway.� And he who introduced some evil practice in Islam which was followed by others would bear the burden like that of the one who followed this (evil practice), without the burden of either of them being diminished in any way".� (Muslim).

This particular hadith shows us the positive result of setting a good example and the negative result of setting a bad example. The story behind the hadith, which was concerned with giving charity, was wherein one Muslim set a good example for the others and the others followed suit.� It was not that he had introduced something new into Islam as some people may mistakenly conclude from that hadith.

Therefore, the effect that you have on others and the examples that you set for others can very well be considered part of your deeds and part of what you earned. If it is a good example, you may receive great rewards for all of those people whom you influenced in a positive manner. If it is an evil example, you may be responsible for all of those people who followed your evil example.

Keep in mind, also, that you may not consider yourself an example or role model for anyone. In reality, as I tried to stress in this subject, whether you realize it or not and whether you like it or not, there is a great chance that you are a role model or example for some people around you. Think about your life and think about how you are influencing other people.

Look at the people close to you and see how they are behaving. Try to see if the mistakes they are making are the same mistakes that you make and that they, in fact, got them from you. Look to see if the good things they are doing are the same as the good things that you do and see if they actually got them from you.

Take the time to study this and take the time to think about it. The possibility of setting a good example is a wonderful opportunity to please Allah. It is an opportunity to follow the Prophet (saw) - the Prophet (saw) set an excellent example and we are supposed to follow his example by also setting an excellent example ourselves.

 

Technorati Tags: example,ideal,model,hero

Signs of Weak Iman (Faith) and WAYS TO INCREASE IMAN (Faith)

 

We all notice that Iman can be up and down, as messenger of Allah told us: "al-Iman wears out in each and everyone of you and me like a "thaub" (garment) wears out (like our clothes wears out and they become shabby eventually. Iman wears out like that "thaub"). So messenger of Allah (peace and blessings of Allah be upon him) advised us (since our Iman wears out) "So all of you Muslims, should ask Allah (swt) to RENEW the Iman in our hearts." (Hadeeth reported by al-Hakim in al-Mustadrak, Al-Haythami in Majma al-Zawaaid, and by al-Tabaraani in al-Kabeer)

For that, we have to know what are the "Signs of weak Iman", so we can always be aware. Those are:

1. Committing sins and not feeling any guilt.
2. Having a hard heart and no desire to read the Quran.
3. Feeling too lazy to do good deeds, e.g. being late for prayers
4. Neglecting the Sunnah.
5. Having mood swings, for instance being upset about petty things and bothered and irritated most of the time.
6. Not feeling anything when hearing verses from the Quran, for example when Allah warns us of punishments and His promise of glad tidings.
7. Finding difficulty in remembering Allah and making supplications and prayers.
8. Not feeling bad when things are done against the Shariah.
9. Desiring status and wealth.
10. Being mean and miserly, i.e. not wanting to part with wealth.
11. Ordering others to do good deeds when not practicing them ourselves.
12. Feeling pleased when things are not progressing for others.
13. Being concerned with whether something is haram (forbidden) or halal (permissible) only; and not avoiding makrooh (hated and not recommended) things.
14. Making fun of people who do simple good deeds, like cleaning the mosque.
15. Not feeling concerned about the situation of Muslims.
16. Not feeling the responsibility to do something to promote Islam.
17. Being unable to deal with calamities, for instance crying and yelling in funerals.
18. Liking to argue just for the sake of arguing without any proof.
19. Becoming engrossed and very involved with dunya (worldly things), i.e. feeling bad only when losing something in terms of material wealth.
20. Becoming engrossed and obsessive about ourselves.

WAYS TO INCREASE IMAN (Faith)

1. Recite and ponder on the meanings of the Quran. Tranquility then descends and our hearts become soft. To get optimum benefit, remind yourself that Allah is speaking to you. People are described in different categories in the Quran; think of which one you find yourself in.
2. Realize the greatness of Allah. Everything is under His control. There are signs in everything we see that points us to His greatness. Everything happens according to His permission. Allah keeps track and looks after everything, even a black ant on a black rock on a black moonless night.
3. Make an effort to gain knowledge, for at least the basic things in daily life e.g. how to make wudu (ablution) properly. Know the meanings behind Allah's names and attributes. People who have taqwa (piety) are those who have knowledge.
4. Attend gatherings where Allah is remembered. In such gatherings we are surrounded by angels.
5. We have to increase our good deeds. One good deed leads to another good deed. Allah will make the way easy for someone who gives charity and also make it easy for him or her to do good deeds. Good deeds must be done continuously, not in spurts.
6. We must fear the miserable end to our lives; the remembrance of death is the destroyer of pleasures.
7. Remember the different levels after death, for instance when we are put in our graves, when we are judged, whether we will be in paradise or hell.
8. Make dua (supplications), realize that we need Allah. Be humble. Don't covet material things in this life.
9. Our love for Allah must be shown in actions. We must hope Allah will accept our prayers, and be in constant fear that we do wrong. At night before going to sleep, we must think about what good we did during that day.
10. Realize the effects of sins and disobedience- one's Iman (faith) is increased with good deeds and our Iman is decreased by bad deeds. Everything that happens is because Allah wanted it. When calamity befalls us- it is also from Allah. It is a direct result of our disobedience to Allah.

 

Technorati Tags: Iman,Faith,belief,increase,decrease,weak

TREE OF IMAN (Faith)

 

If someone gives you a plant to take care of. How do you think you will do it? Wouldn't you try your best not to let that plant die? And of course, to do that you are going to make sure that all the things that plant need, you provide it and keep it away from all the harmful things. At the same time you will try to find out about the basic elements that plant is consisted of and the basic things those elements need to grow properly. Believe me or not but all of us have one, very delicate and at the same time very strong tree to take care of given to us by our Lord. Allah (SWT) has given us this tree that is planted in our hearts, called Tree of Iman (Faith).

 

Allah (swt) describes that tree in Quran: "Have you not seen how Allah coined a similitude (of parable) a good word like a good tree, the root of that tree is firmly established in the ground and the branches reach the heavens." At another place in Quran Allah (swt) said: "(this particular tree by the permission of its Lord), gives fruits (all kinds of fruits) anytime Allah (swt) wants it to give fruits." Allah (swt) also said: "Allah coin similitude for the human beings (for you and I), so that perhaps we may reflect (we may think)."

What Does the Tree of Faith Have?

Almost all the trees that Allah (swt) has created/originated, almost all of them have three very basic things:

1. Root: The roots of the most important tree on this earth are:
a) Knowledge (I'lm)
b) Certainty (Yaqeen)

The tree of Iman is the basic belief of Islam. "La ilaha illal lah" "There is non worthy of worship except Allah (swt)". So the root for us of the Tree of Iman, is the KNOWLEDGE of the meaning of "la ilaha illallah". It covers every single aspect of our life. When we know that there is none other then Allah (swt), we totally surrender to Him alone and we take everything that He gave us through the Quran and the Sunnah of messenger of Allah (saw). The other half of the root of this tree is the certainty, meaning the certainty of everything what "la ilaha illallah" brings. When implementing Islam in our lives, or when accepting a matter which we were not aware of before, we should do it with firm belief and certainty, as long as it is from the Quran and the authentic Sunnah of the messenger and his companions.

2) Trunk: The tree of Iman, like the other trees, also has a trunk, which is Purity of Intention: (al-Ikhlas). We must have the purity of intention for our tree to be firm and unshakable and immovable. Abdullah Ibn Sahl at-tuzkuri (ra) (scholar from the taba'een) was asked: "What is al-Iman?", he said: "Iman is statement, is action, is Niyyah (intention) and is Sunnah. If it is a statement without actions then it is Kufr (disbelief), if it is a statement and action with out intention then it is Nifaq (hypocrisy), if it is a statement, action and intention without the Sunnah, then it is Bid'ah (innovation)." To keep a healthy trunk of our tree, we must have a pure intention of our actions. Our every righteous deed is divided into two parts. The first half of a righteous deed is the purity of intention. The intention must be pure for the pleasure of Allah ONLY!

3) Branches and Fruits: This tree should also have branches and fruits. And these are:
a) Righteous deeds
b) Honorable/Noble Character

At several places in Quran, Allah (SWT) has distinguished the people of paradise from the people of Hell as Indeed those who believed and did righteous deeds. Those who believed and did righteous deeds have also been given the glad tidings of paradise at several places in Qur'an: Every righteous deed consists of two parts. The first part is the purity of intention (for the sake of Allah only!). Second half of the righteous deed is that the action has to be in conformed to Shari'ah (Qur'an and Sunnah of the messenger (SAW) and the Companions (RA)). If the action is not conformed to Shari'ah, it is not considered a righteous deed! When a tree has firm roots and healthy trunk and branches, it automatically produces good fruits. Similarly, when we establish firm roots of Iman in our heart and keep a healthy trunk and branches of the tree the fruits will prosper. If we have the knowledge of our religion and certainty of whatever knowledge we have, and we do righteous deeds with pure intentions, we will automatically develop an honorable and noble character.

Things that will Make Our Tree Die:

1) Kufr (disbelief): If we allow Kufr to come into our tree, it will destroy the tree.

2) Shirk (polytheism): If we allow shirk to come into our tree, it will also destroy the tree.

3) Bid`ah (innovations): If we allow Bid`ah (innovations) of all types to come into our tree, it will destroy our tree. Our tree will become yellow, our tree will become dry and our tree will eventually die!

We nowadays are involved in so many "religious practices" thinking that they are pleasing Allah (swt), though in reality they are getting themselves involved either in Bid`ah or sometimes even to the extant of shirks. Muslims, intentionally or unintentionally, either add or remove stuff from how a certain act was originally practiced by our pious predecessors and hence making it a Bid`ah. And since the act was not practiced according to the "Shari'ah", it will not be considered a righteous deed. To avoid from getting ourselves involved in these dangerous things, it is extremely important to have the "knowledge" of the religion and to refer back to our pious predecessors in every single thing we do or say.

 

What is Al-Iman?

Al-Iman is:

1) Belief: Iman is a belief in our hearts. It is to have a firm belief of "la illah illallah" in our hearts and all of the things that it brings. Every thing that we find from Qur'an and Sunnah, we must have a sincere and firm belief on that without having any doubts.

2) Statement: Iman is a statement by our tongue. We must state "la illaha illallah" by our tongues. Meaning what ever believes we have, we cannot just keep them in our hearts, but we must say them out.

3) Actions: Iman is to carry out our beliefs and our statements by our bodily limbs.

After believing in "la illaha illallah" and stating it, we must imply it in our actions. And the way we imply "la illaha illallah" in our actions is by modifying our every action and deed according to the Qur'an and Sunnah of the messenger (SAW) and our pious predecessors. A general example of the above could be wearing Hijab. If one has a firm belief in Allah (swt) and whatever He revealed, will definitely believe that wearing Hijab is a command of Allah and it is mandatory. Then only believing is not enough, we must have to admit by stating by our tongues the fact that Hijab is necessary and inform other people about it in a nice pleasing way (not in a displeasing or complaining manner). But still our Iman is not completed until we start wearing it ourselves. To think that Iman is in our hearts only is one of the tricks of Iblis (Satan). We shouldn't be fooled by the Shaytaan (Satan) of the Humans and Jinns by thinking that Iman is in our chests only and as long as we have a firm belief, our Iman is completed Rather we HAVE to show our believes by our statements and by our actions.

Highest and Lowest of Iman: messenger of Allah (saw) said: "Iman has 70 degrees. And the highest degree of al-Iman is the statement "la illaha illallah" (It is the most sublime, the most magnificent and the most superior of all Iman). The lowest degree of Iman is to remove some harmful thing from the street. And modesty is a part of al-Iman."

Iman Wears Out: We all go through high and low levels of Iman. As messenger of Allah told us: "al-Iman wears out in each and everyone of you and me like a "thaub" (garment) wears out (like our clothes wears out...and they become shabby eventually. Iman wears out like that garment). So messenger of Allah (peace and blessings of Allah be upon him) advised us (since our Iman wears out) "So all of you Muslims, should ask Allah (swt) to RENEW the Iman in our hearts."

 

Technorati Tags: Belief,faith,degrees,tree

Allah is Beautiful and Loves Beauty

 

By Imam ibn al-Qayyim al-Jawziyyah upon him mercy of Allah

 

From ’Abdullah Ibn Mas’ood who said that the Prophet said, “No one will enter Paradise who has an atom’s weight of pride in his heart.” A man said, “What if a man likes his clothes to look good and his shoes to look good?” He said, “Allah is beautiful and loves beauty. Pride means denying the truth and looking down on people.”

 

Ibnul-Qayyim said, commenting upon this hadeeth:

‘‘The phrase ‘Allah is beautiful and loves beauty,’ includes the beautiful clothing which was asked about in the same hadeeth. It is included by way of generalization, meaning that beauty in all things is what is meant here. In Saheeh Muslim, it says: “Allah is good and only accepts that which is good.”

In Sunanut-Tirmidhee it says: “Allah loves to see the effects of His blessing on His slave.’’  It was reported that Abul-Ahwas al-Jashamee said: The Prophet saw me wearing old, tattered clothes, and asked me, “Do you have any wealth?” I said, “Yes.” He said, “What kind of wealth?” I said, “All that Allah has given me of camels and sheep.” He said, “Then show the generous blessings that He has given you.”

 

Allah, may He be glorified, loves the effects of His blessings to His slave to be made manifest, for this is part of the beauty that He loves, and that is part of the gratitude for His blessings which forms an inner beauty (beauty of character). Allah loves to see the external beauty of His slaves which reflects His blessings on them, and the inner beauty of their gratitude to Him for those blessings. Because He loves beauty, He sends down on His slaves clothes and adornments with which they may make their outward appearance beautiful and He gives them piety which makes their inner characters beautiful. Allah says:

“O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better.” [Surah-A’raaf 7:26]

And He says, speaking of the people of Paradise:

“…and He gave them Nadrataan (a light of beauty) and joy. And their recompense shall be Paradise and silken garments, because they were patient.” [Surah-Insaan 76:11-12]

 

Their faces will be made beautiful with the nadrah (light of beauty), their innermost being with joy and their bodies with silken garments. Just as Allah loves beauty in words, deeds, garments and outward appearance, so He hates ugliness in words, deeds, garments and outward appearance. He hates ugliness and its people, and loves beauty and its people. But two groups are misguided with regard to this issue: a group who say that everything that He has created is beautiful, so He loves all that He has created and we should love all that He has created and not hate anything. They say: whoever realizes that all that exists comes from Him will see that it is beautiful … these people have no sense of jealousy for the sake of Allah or hatred and enmity for the sake of Allah, or denouncing what is evil (munkar), or jihad (struggle) for the sake of Allah, or adhering His limits. They regard the beauty of images, male or female, as being part of the beauty that Allah loves, and seek to worship Allah through immoral acts. Some of them may even go so far as to claim that the One Whom they worship is manifested or incarnated in those images.

 

The second group, on the other hand, say that Allah condemns the beauty of images, forms and outward appearances. Allah says about the munaafiqoon (hypocrites):

“And when you look at them, their bodies please you…” [Surah-Munaafiqoon 63:4]

“And how many a generation have We destroyed before them. Who were better in wealth, goods and outward appearance?” [Surah Maryam 19:54]

In Saheeh Muslim it is reported that the Prophet said: “Allah does not look at your outward appearance and your wealth, rather He looks at your hearts and deeds.”

According to another hadeeth: “Shabbiness is part of faith.”  Allah condemns those who are extravagant, which applies to extravagance in clothing as well as in food and drink.

 

In order to settle this dispute, we may say that beauty in clothing and outward appearance is of three types, one of which is commendable, one is blameworthy and one of which is neither. The kind of beauty which is to be commended is that which is done for the sake of Allah, to help one to obey Allah and fulfill His commands, such as when the Prophet made himself look beautiful (i.e. handsome) when meeting the delegations that came to him. This is like wearing armor or battle-dress when fighting, or wearing silk and showing off (in front of the enemy). This is commendable because it is done to make the word of Allah supreme and to support His religion and annoy His enemies. The blameworthy kind of beauty is that which is done for the sake of this world, for reasons of power, false pride and showing off, or to fulfill some (selfish) desires. This also includes cases where beauty is an end in itself for a person and is all he cares about. Many people have no other concern in life. As for the kind of beauty which is neither commendable nor blameworthy, it is that which has nothing to do with either of the two purposes mentioned above (i.e., it is neither for the sake of Allah nor for the sake of worldly purposes).

 

The hadeeth under discussion refers to two important principles, knowledge and behavior.  Allah is to be acknowledged for beauty that bears no resemblance to anything else, and He is to be worshipped by means of the beauty which He loves in words, deeds and attitudes. He loves His slaves to beautify their tongues with the truth, to beautify their hearts with sincere devotion (ikhlaas), love, repentance and trust in Him, to beautify their faculties with obedience, and to beautify their bodies by showing His blessings upon them in their clothing and by keeping them pure and free of any filth, dirt or impurity, by removing the hairs which should be removed, by circumcision, and by clipping the nails. Thus they recognize Allah through these qualities of beauty and seek to draw close to Him through beautiful words, deeds and attitudes. They acknowledge Him for the beauty which is His attribute and they worship Him through the beauty which He has prescribed and His religion. The hadeeth combines these two principles of knowledge and behavior.’’

 

Technorati Tags: Allah,beautiful,beauty

The Fraud Polytheists

 

ALLAH THE MOST HIGH Says: "And when they embark on a ship, they invoke Allah, making their Faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worship to others." [Surah Ankaboot, 029:065]

This verse along with many such verses just shows how fraudulent the mushriks (polytheist) were in their belief. When they were in real dangers they used to invoke or call upon directly to ALLAH without any of their intermediates or intercessors in between. In such situation, they used to make their faith pure for HIM Alone. Thus, ALLAH help used to come to them but soon as they were out of danger they were back to their polytheistic ways.

This verse also proves that ALLAH listen's even to mushriks and kaafirs when they call onto HIM Alone, directly.
It really hurts to see this ummah falling in the pits of Polytheism by calling or invoking others besides ALLAH, when in need of divine help. Some call upon the Prophet (SAS), some call upon Ali (ra), some call upon saints, some call upon their peers (spiritual teacher), some call upon their dead, some call upon angels, while some call upon jinn to help them out and some hold onto things that they consider lucky enough to save them . Brothers and sisters all these are acts of shirk (polytheism).
People of this ummah say that these are their intercessors with ALLAH and they are theirs intermediate with ALLAH. While they forget this was exactly the same belief of those mushriks at the time of Prophet Muhammad (SAS). Those mushriks used to worship statues and idols of their pious dead with belief that the pious dead soul will intercede for them in front of ALLAH.

ALLAH (SWT) Says:And they worship besides Allah things that harm them not, nor profit them, and they say: "These are our intercessors with Allah." [Surah Yunus, 10: 18]

Those mushriks used to believe that their intercessors can help them, but when they were surrounded with situation of no escape and death lurked on their heads they used to forget all of their intercessors and used to sincerely invoke on to ALLAH - “ The Ever Living.

ALLAH Say's to them: "And when harm touches you upon the sea, those that you call upon vanish from you except Him (Allah Alone). But when He brings you safe to land, you turn away (from Him). And man is ever ungrateful." [Surah Israa, 17: 67]

 

Ibn Kathir in his Book of Tafsir as regards this Verse (17:67) said: 'Ikrimah bin Abu Jahl fled from Allah Messenger [SAS] (at the time) when Makkah was conquered. He rode over the (Red) Sea to cross over to Ethiopia, but (as they proceeded) a heavy stormy wind overtook their boat, and huge waves came to them from all sides, and they thought that they are encircled therein. The people of the boat said to one another: "None can save you except Allah (the Only True God of the heavens and earth). So invoke (call upon) Him (Allah) (by making your Faith pure for Him Alone and none else) to deliver you safe (from drowning)." 'Ikrimah said to himself. 'By Allah if none can benefit in the sea except Allah (Alone) then no doubt none can benefit over the land except Allah (Alone). O Allah! I promise You that if You deliver me safe from this, I will go and put my hands in the hands of (Prophet) Muhammad and surely, I will find him full of pity, kindness and mercy.' So they were delivered safe (by Allah), and returned to their seashore and came out of the sea. 'Ikrimah then proceeded to Allah's Messenger, Muhammad , (narrated his story) embraced Islam (just as he promised Allah) and became a perfect Muslim." (Tafsir Ibn Kathir)
Ikrimah (ra) accepted Islam and left the fraudulent beliefs of polytheists, but many even after this, were still in their deceptive beliefs.

ALLAH Say's regarding them: "And when waves cover them like shades (i.e. like clouds or the mountains of sea water), they invoke Allah, making their invocations for Him only. But when He brings them safe to land, there are among them those that stop in between (Belief and disbelief). But none denies Our Signs except every perfidious ingrate." [Surah Luqman, 031:032]

ALLAH Says: Say (O Muhammad [SAS]): "Who rescues you from the darkness of the land and the sea (dangers like storms), (when) you call upon Him in humility and in secret (saying): If He (Allah) only saves us from this (danger), we shall truly, be grateful." Say (O Muhammad [SAS]): "Allah rescues you from this and from all (other) distresses, and yet you worship others besides Allah." [Surah Anaam, 6: 63 - 64]

 

ALLAH - The ever living is the One who listens and can help and HE and Only HE should be worshipped and called upon for help. All the prophets and messengers came mainly for this purpose of making humankind to leave the path of worshipping others besides HIM. Yet, conversely many took Prophets and Messengers of ALLAH as their objects of worship. This has happened with Musa (Moses), Uzair (Ezra), Isa (Jesus) and now with Muhammad (Peace be upon them all)
ALLAH Says: Do then those who disbelieved think that they can take My slaves [i.e., the angels, Allah's Messengers, Isa(Jesus), son of Mary am (Mary)] as Awliaa (lords, gods, protectors) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers (in the Oneness of Allah “ Islamic Monotheism).

Say (O Muhammad ): "Shall We tell you the greatest losers in respect of (their) deeds? "Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds. [Surah Al Kahf, 18: 103 to 104]

ALLAH also Says: If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you like Him Who is Well-Acquainted (with everything). [Surah al Faatir 035: 14]

And ALLAH Says:

O mankind! A similitude has been coined, so listen to it (carefully): Verily, those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatches away a thing from them, they will have no power to release it from the fly. So weak are (both) the seeker and the sought. They have not estimated Allah His Rightful Estimate. Verily, Allah is All-Strong, All-Mighty. [Surah al Hajj, 22: 73-74]

May ALLAH save this ummah of Prophet Muhammad (SAS) from all kinds of shirks and may they believe in all inclusive and infinite powers of ALLAH that exclusively belongs to HIM Alone and none has any share in it.

 

Technorati Tags: Fraud Polytheists

In Tests and Trials, there are Lessons

Technorati Tags: Tests,Trials,Lessons

It makes you examine the reality that man is a weak creation without any power or strength, except in your Lord. Thereupon arrogance, false pride and negligence will be removed and you will come to know that you are really poor and in need of your Creator, the Almighty, the Most Perfect, and so you resort to Him.

Tests unravel the reality of this life. Even with this amusement and play there is also toil and fatigue. This is the reality of this life - one day life is smiling at you, and the other day it is turning its back on you. This is the nature of life, but man forgets that. The perfect life is the one which follows, wherein there is no toil, worry, fatigue or disease. And this life of the world is only amusement and play! Verily, the home of the Hereafter - that is the life indeed (i.e. the eternal life that will never end), if they but knew. [Noble Quran 29:64]

The tests and trials remind the person of the favors bestowed upon him by Allah. We are reminded to avoid being in a state of joy such that we feel arrogance and likewise to avoid a state of sadness and grief such that one feels despair. No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al-Lauh Al-Mahfouz) before We bring it into existence. Verily, that is easy for Allah. In order that you may not grieve at the things over that you fail to get, nor rejoice over that which has been given to you. And Allah likes not every prideful boaster. [Noble Quran 57:22-23]

Trials and tests remind the person of his shortcomings and diseases (of the heart and actions) so that he can take preventive measures against them.And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much. [Noble Quran 42:30].  There is a chance for repentance before the greater torment occurs. And verily, We will make them taste of the near torment (i.e. the torment in the life of this world, i.e. disasters, calamities) prior to the supreme torment (in the Hereafter), in order that they may (repent and) return (i.e. accept Islam). [Noble Quran 32:21]

Tests and trials serve as great teaching processes through which one learns patience. We cannot be firm upon truth and obedience except with patience. But none is granted it except those who are patient - and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e., Paradise, and of a high moral character) in this world. [Noble Quran 41:35]

The Acceptable Action

 

Before you take a single step - My brother and sister Muslim - it is vital for you to be acquainted with the path in which your deliverance lies. Do not make yourself exhausted by performing many actions. Perhaps the one who does many actions, does not gain anything but tiredness from them in this world and punishment in the hereafter [This is illustrated in prophet saying: "Perhaps a fasting person obtains nothing from his fasting but hunger and one who stands during the night in prayer nothing but tiredness." Reported by Ibn Maajah from Abu Hurairah and Sheikh Al-Albaanee declared it to be authentic in his Saheeh ul-Jaami', no. 3482.]. Allah the Exalted said:

And We shall turn to whatever actions they did and make them into scattered dust (Surah Furqaan 25:23)

He also said: It is he who created life and death to see which of you is best in action (Surah Mulk 67:2)

 

Therefore, know before everything else the necessary conditions for actions before they are accepted. It is vital that two great and important matters are fulfilled for every action. If they are not the action will not be accepted.

The First: That the one who performed the action desired nothing but the Face of Allah by it.

The Second: That the action is in agreement with what Allah the Exalted has legislated in His Book or His Messenger has explained in his Sunnah.

 

Fudayl ibn Ayyaad said regarding the verse {...that He may test you, which of you is best in deeds...} [11:7], "The most sincere and the most correct" so those who were around him said "And what is the most sincere and the most correct?" He replied "Action, if it is correct but not sincere will not be accepted and action, if it is sincere but not correct will not be accepted until it is both sincere and correct. Sincere means that nothing but the Face of Allah is sought and correct means that it is in conformity with the Sunnah."

 

And some of the Salaf used to say: There is no action, even if it is insignificant , except that it will have two questions put to it: Why did you do it? and: How did you do it?

The first question is about the reason for the action and its motive. If the motive was for an objective from among the objectives of the world such as seeking praise or status or any other worldly aim, it is an evil action and will be thrown back at its performer. If the motive for the action was to fulfill the right of Allah of pure enslavement to Him and seeking a means of nearness to Him then it is a good action and will be accepted inshaa-Allah.

The second question is about the following and imitation of the Messenger. Was the action from amongst the legislated actions or was it from your innovation and invention? If it was from the guidance of the Messenger then it is a good action and if it was in opposition to the practice of the Messenger then it is an evil action and will not be accepted from its performer as is proven in the hadeeth of Aa'ishah (ra) who said: The Messenger of Allah said: "Whoever introduces into this affair of ours something that does not belong to it will have it rejected." (Muslim)

And she also reports that the Messenger of Allah said: "Whoever does an action which we have not commanded will have it rejected." (Muslim)

When one of the above two conditions is not fulfilled the action is neither righteous nor acceptable. The saying of the Blessed and Exalted provides evidence for this:

 

And whoever places his hope in the meeting with His Lord let him work righteous deeds and in the worship of His Lord, associate none as a partner (Surah Kahf 18:110)

Allah, the Sublime has commanded in this verse that the action should be righteous meaning, agreement with the Sharee'ah. Then He commanded that the person should make it sincerely for Allah, desiring by it nothing besides Him.

Al-Haafidh Ibn Katheer (rh) said: These are the two pillars of the accepted action. It is necessary that the action is sincerely for Allah and also correct, upon the Sharee'ah of the Messenger of Allah. The likes of this has also been reported from al-Qaadi Ayyaad - may Allah have mercy upon Him - and others.

Allah the Exalted also said:

And who is better in religion than the one who submits his face to Allah and is a doer of good? (Surah Nisaa 4:125)

The meaning of submitting ones face for Allah is: Making one's intention and action for Allah, and the meaning of doing good is: Imitating and following the Messenger's Sunnah.

 

Technorati Tags: accepted,action

Aqeedah At – Tawheed : Deviation in Human Life

Should we follow the path of our ancestors, or should we make our own path or should we follow the Path shown by our CREATOR through his messengers. All the messengers of ALLAH came with the central message of believing in Only One ALLAH and directing all forms of worship to HIM Alone, and teaching the ways to worship HIM. All the messengers showed the path of ALLAH's liking which leads to the gate of eternal bliss. All the prophets warned against all the other paths that earns ALLAH's wrath, which leads to the gate of eternal sorrow and pain. Our Prophet Mohammad (Peace Be Upon Him)) was the last and seal of all prophethood and messengership, and we Muslims are his ummah (nation). Hence, we Muslims should strictly follow the path that ALLAH shown us through him and reject all other paths.

 

The first point of rectification is Aqeedah. The most important part of Islam our beliefs... our Aqeedah.

 

Allah has created the creatures to worship Him, and provided them with provisions to enable them to do that. Allah, the Exalted, said: "And I have created jinn and men only to worship Me. I want no sustenance from them, not do I want them to feed Me. Surely, it is Allah, Who is the Provider, The Powerful." [Soorah Az-Zariyat (51): 56-58]

 

Man naturally acknowledges Allah's divinity, loves Him, worships Him, and ascribes no partner to Him. But human and jinn devils who suggest to each other polished speech out of deception, corrupt his natural disposition, and lead them astray.

 

Tawheed (belief in the Oneness of Allah) is firmly instilled in human nature, while polytheism is accidental and intrusive Allah says: "(29) So set you (O Muhammad SAW) your face towards the religion (of pure Islamic Monotheism) Hanif (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 Khalq¬Allah (i.e. the religion of Allah — Islamic Monotheism), that is the straight religion, but most of men know not.(30)" [Soorah ar-Rum (30): 30]

 

And the Prophet said: "Every infant is born with fitra [i.e. Allah's Islamic Monotheism] but it is his parents who make him a Jew, or a Christian or a Magian (fire worshiper)."[Saheeh al-Bukharee and Saheeh Muslim] Hence, the tawheed or the belief in the Oneness of Allah is man's innate belief.

 

Islam is the faith which was upheld by Adam, whom Allah rendered safe from and those who came after him for many centuries. Allah says: "Mankind were one community, then Allah sent the Prophets as bearers of good tidings and as warners." [Soorah al-Baqarah (2): 213]

 

Polytheism and corruption in Aqeedah appeared first among the people of Noah [4] who was the first Messenger of Allah sent, as Allah says: "We have revealed to you just as We revealed to Noah and to the Prophets after him." [Soorah an-Nisa (4): 163]

 

Ibn Abbas said: "There was a period of 10 centuries between Adam and Noah, during which people were Muslim." 

 

"And mankind were but one single Ummah then they differed." [Soorah Yunus (10): 19]

 

(212)Mankind were one community and Allah sent Prophets with glad tidings and warnings, and with them He sent the Scripture in truth to judge between people in matters wherein they differed. And only those to whom (the Scripture) was given differed concerning it after clear proofs had come unto them through hatred, one to another. Then Allah by His Leave guided those who believed to the truth of that wherein they differed. And Allah guides whom He wills to a Straight Path. (213) (Surah 2)

 

Ibn al-Qayyim meant that differing over the sound religion to which mankind originally adhered was the reason for sending Prophets. Just as the Arabs were following the religion of Ibrahim, Whom Allah rendered sage from evil, until Amr bin Lahi al-Khuza'ee brought idols in the Arabian Peninsula and to Hijaz in particular. Idols were worshiped afterwards in lieu of Allah, and shirk prevailed in the sacred land and the lands adjacent to it.

 

Idol worship continued until Allah sent Muhammad (pbuh) the last of His Prophets. He invited people to uphold the Aqeedah of Tawheed and to follow the religion of Ibrahim. He struggled in the cause of Allah in the best manner until he finally prevailed and destroyed the idols and put an end to paganism. Allah completed the religion through him and perfected His favor for men and jinn.

 

The distinguished generation of this Ummah adhered to the Prophet's Sunnah during the early stage of Islam. Later on, ignorance prevailed in the latter centuries during which new beliefs and religions emerged. Shirk appeared and was practiced by many Muslims due to the hard work of the promoters of perversion. Tombs were erected on graves of pious people for visitation, and were taken for idols that they worshiped to the exclusion of Allah. Acts of worship such as supplications, appeals for aid, and offerings were dedicated to them (the engraved). They euphemized Shirk by calling it, 'appeal to pious people' claiming that they only loved them and did not worship them. They forgot that such was the claim of the early pagans, who used to say: "We worship them only so they may bring us nearer to Allah in rank." [Soorah al-Ankabut (39): 3]

 

Despite the Shirk which appeared among the people in the past and present, the majority of them believed in Tawheed ar-Ruboobiyah (i.e. to affirm that Allah Alone is the, 'God' - One Who Creates, Sustains and Commands). They committed Shirk in terms of worship as Allah says: "And most of them do not believe in Allah without being guilty of idolatry."[Soorah Yusuf (12): 106]

 

Only few of mankind deny existence of the God, such as Fir'awn (Pharaoh), the Atheists and the Communists of this age. Their denial is only out of stubbornness, for they are compelled to admit inwardly, the belief in the existence of Allah. Allah says: "And they deny Our signs, although inwardly they certainly knew them to be from Allah, wrongfully and hastily." [Soorah an-Naml (27): 14]

 

Their intellects recognize that every creature must have a creator and every existing thing must have an originator. And that the accurate and precise order of this universe must have One Who manages it, Who is Wise, Capable and Knowledgeable. He who denies this fact is either unintelligent or stubborn and does not apply reason and ridicules himself. Such people are worthless.

 

[1] Mankind in the beginning was a single nation upon true Tawheed. Subsequently and gradually satan misguided them towards associating partners with Allah. The Messenger of Allah (pbuh) said: Allah said: “I created all my servants upon the true Religion (Tawheed). Then the devils came to them and led them astray from their true Religion. They made unlawful to people that which I had made lawful for them, and they commanded them to associate in worship with Me, that which I had sent down no authority." [ Bukhaaree ]

 

[2] Fitrah is the innate pure instinct inborn in every human, which recognizes the True Lord. Fitrah, if not corrupted leads one to the Belief in the Existence of Allah, the Exalted

 

[3] “(remember) when your Lord brought forth from the Children of Adam, from their loins, their seeds and made them testify as to themselves (saying): “Am I not your Lord?”They said: “Yes! We testify.” Lest you should say on the Day of Resurrection: “Verily, we have been unaware of this. Or lest you should say: “It was only our fathers aforetime who took others as partners in worship along with Allah, and we were (merely their) descendants after them; will You then destroy us because of the men who practiced Al-Batil (i.e. polytheism and committing crimes and sins, invoking and worshiping others besides Allah)?” [Soorah al-A'raf (7): 172]

 

[4] Extremism in praise and position of Righteous Persons is the Root Cause of Infidelity of Mankind and its deviation from the True Religion: Allah said about the people of Noah: "And they have said: You shall not forsake your gods, nor shall you forsake Wadd, nor Suwaa', nor Yaghooth, nor Ya'ooq, nor Nasr." [Surah Noah 71:23)]

 

[5] Ibn Abbas said: “Between Noah and Adam were ten generations, all of them were upon Sharia (law) of the truth, then they differed. So Allah sent prophets as bringers of good news and as warners.”

 

[6]The verse which Ibn al-Qayyim refers to is verse no. 213 in Soorah al-Baqarah,"Mankind were one Ummah, then Allah sent the Prophets." Ubay Ibn Kab used to add the above words after the word Ummah, which explains the reason for sending Prophets to mankind. [Translator]

 

[7] Imam Ibn Katheer writes in the Tafseer of this verse, "meaning what motivates them to worship them is the fact that they made their idols in the image of angels - or so they claim - and when they worship those images it is like worshipping the angels, so that they will intercede with Allah for them to help and give them provision and other worldly needs…. "only that they may bring us near to Allah." Means, 'So that they may intercede for us and bring us closer to Him.' [At-Tabari 21: 251, 252] Before prophet Mohamed, they used to recite the following for their prayer when they performed Hajj, 'At Your service, You have no partner except the partner You have; he and all that he owns belongs to You.' This pretentious argument which the idolaters of all times, ancient and modern, used as evidence is what the Messengers came to refute and forbid, and to call people to worship Allah Alone with no partner or associate. This something that the idolaters themselves invented, Allah did not give them permission for it, not does He approve of it, He hates it and forbid it..." [See Tafseer Ibn Katheer]

 

A similar practice in also found in today's times, which has been given the name of Waseelah (or Tawassul i.e. the means of approach) when people invoke upon the engraved for help claiming it to be a 'means of closeness to Allah' while misinterpreting the verse of the Quran: “Seek the means of approach (al-waseelah) to Him.” [Soorah al-Maaidah (5): 35] Whereas Waseelah in this verse means to draw closer to Allah by (a) invoking Allah by His Beautiful Names, (b) means of Righteous Deeds of the Supplicant and (c) Supplication made by a Living Righteous Man as is known from the practice of Allah's Messenger (pbuh) and his companions.

 

Technorati Tags: Aqeedah,Tawheed,Oneness,faith,belief,partners,Fitrah,Allah,straight

Salah (The Prayer) : The Benefit of the Worshipper’s Standing Before His Lord

 

The Prayer is a sanctified and holy moment (situation) for the worshipper in the presence of his Lord and Deity in truth. He fulfils (by its performance) his covenants, obligations and statements of confession which are contained within and are required by the testimony that: "There is nothing which has the right to be worshipped except Allah and that Muhammad is His Messenger" and by whose attestation one becomes a Muslim.

 

 

These covenants, obligations and resolutions: among them are those of belief, those of speech and those of action; and the explanation of that is as follows:

 

Firstly:The Takbeer (saying Allah is greater): This is a compulsory acknowledgement for the worshipper, both in belief and speech, that Allah is the greatest, greater than everything in His Essence, Attributes and in the rights (owed to Him). Among His rights are the obeying of His commands and refraining from His prohibitions in regard to beliefs, acts of worship, characteristics and manners; in all moments and situations. This acknowledgement penetrates into the various postures of the worshipper during his prayer, from the standing to the bowing, to the prostration, the verbal confessions he makes and after that into the submissiveness in action; so there does not remain any moment of heedlessness or inattentiveness and there does not remain in his heart that which pushes out the (awareness of the responsibility of fulfilling) the rights of Allah upon His servant; whether it is persons, property, money, family or progeny and among His rights are (His) Magnification, Love (for Him greater than for all else), Fear (of His displeasure and punishment), Hope (in His Mercy) and Obedience.

Secondly: The Rukoo' (the bowing): This is an obligation in action. The worshipper bends his back and (bows) his head during it out of obedience, lowliness and humility to his Deity. So by this he fulfils his covenants of being constant in his obedience, carrying out the orders of his Deity, refraining from His prohibitions, ruling by His Sharia in happiness, adversity and every other situation. The worshipper returns (to fulfill) these covenants and obligations every time he performs the rukoo' both in the obligatory prayers or the supererogatory. Whoever bends his back in the prayer in obedience to Allah and after that rebels from some of His commands or shows boldness towards some of His prohibitions due to the calling of his desire or whim, then he has contradicted his fulfillment of this obligation to the extent of the evil of his action.

Thirdly: The Tasbeeh (glorification): This is the statement which the worshipper makes during his rukoo' "How free from every imperfection is my Lord, the Mighty" (Subhaana-rabbiyal-adheem)

and in his prostration "How free from every imperfection is my Lord, the Highest" (Subhaan-rabbiyal-a'laa). This is an obligation in speech by which the worshipper declares his Deity free from every defect and shortcoming in His attributes, actions and His rights (over the creation). Among His rights are the declaration of His mightiness in every situation, the placing of obedience to Him before obedience to ones soul or parents, leaders and others besides them. Whoever declares Allah to be free from all imperfections during his rukoo' and sujood and then shows boldness towards His disobedience when he departed from the prayer, he has reduced/diminished his glorification of his Deity to the extent of his disobedience to Him.

Fourthly: The Sujood (prostration):This is the extremity in, or the end result of humility; when the worshipper places his noble limbs upon the dust or the earth. The sujood is a covenant in action. It is an obligation due to the absolute obedience owed to the Deity in truth in all situations. There is no exception in this absolute obedience for moments of desire or moments of the whims of the soul (this absolute obedience incorporates all moments and situations). Whoever covers his face with dust (due to the performance of sujood) out of extreme humility, then departs from his prayer and returns to the obedience of the soul in disobedience to Allah, obedience to the creation in disobedience to Allah and the following of whims in disobedience to Allah, then he has been false to himself to the extent of his disobedience (or sin). But whoever does that, then he must repent hastily as the Messenger of Allah has said: "All the progeny of Adam (constantly) errs and the best of those who constantly err are those who (constantly) repent"[1]

Fifthly: Folding of the hands during the Qiyaam (standing): This is a manifestation from among the manifestations of humility and defeat in front of the Deity in Truth. Among its implications are subservience to the divine commandments in that one does not move except when commanded and one is not at ease or quiescence except when commanded. Whoever sought this position of worship for a few moments and after that lets loose the reigns of his soul then he wanders/trespasses (while ignorant of Allah's rulings) into the greatest of matters (i.e. sins) and he has fallen into a type of deception.

Sixthly: Khushoo'(submission): This is a position of total and extreme submissiveness and humility in front of the Deity in Truth and the quiescence/tranquility of the heart and the limbs. One does not move except where commanded and is not at ease except where commanded. It is an obligation in action due to the necessity of obedience and the abandonment of disobedience to the Deity in Truth. Whoever discharges this obligation during the prayer then contradicts it (behaves otherwise) upon departing from the prayer he has caused diminution/annulment of (his submission or Khushoo') to the extent of his disobedience.

Seventhly: Whatever is repeated in every raka' from among the obligations and covenants in speech such as the repetition of his praises, requesting of guidance to the straight path, the path of those who have blessings bestowed upon them, not of those upon whom is anger and they are the Jews and whoever is like them, nor of those who are astray and they are the Christians and whoever resembles them, and the likes of what is said in the tashahhud and the meanings of the various verses and supplications that are repeated in the prayer: in summary, every movement, every moment of ease, every statement and every action during the prayer, be it an obligation, covenant, resolution or confession from the worshipper in front of his Master and Deity in Truth, which he repeats in every raka', whether it is in the obligatory or supererogatory, makes free his heart, tongue, limbs and feelings from associating partners with Allah. He is a Muslim, in submission to Him. He gives for His sake, takes for his sake, acts for His sake, abandons for His sake. He loves for his sake and hates for His sake. The proof for this truth is the saying of Allah

"And establish the prayer. Verily the prayer prevents the obscene and evil deeds" (Surah Ankabut 29:45)

 

and the saying of the Messenger "The example of the five prayers is as the example of an abundant flowing river by the side of the door of one of you. He washes every day from it five times."  [Muslim] no. 667 from Jaabir.

 

Therefore know - brother/sister reader - the position and importance of your prayer and establish as it should be truly established and gain happiness from it as Allah desires for you. I ask Allah that he assists us all and has mercy upon us, verily He is the All Hearer, the Responder.

 

Technorati Tags: Salah,Prayer