Why were we Created?


Human-Anatomy-Pictures

All praise is due to Allâh and may His peace and blessings be upon his last Messenger sallallâhu ‘alayhi wa sallam and on all those who follow the path of righteousness until the last day.

We have to answer the most fundamental question that every human being asks himself at some point in his or her lifetime. Not just Muslims, but every single human being.

“Why was I created? Why am I here? What am I doing in this world? Why did God create me?”

These questions, are questions which each and everyone of us reflects on at some point during their life. We have some answers, which are given generally, but usually these answers don’t satisfy us, they seem somewhat simplistic. We still wonder. “Why me? Why here?” I know all of you, generally speaking, in the back of your mind, you are saying “to worship Allâh, khallas (finish), what more is there to say? Why do we need to have a big long talk on why we were created, when we all know it is to worship Allâh?” But wait, if this is presented to a non-Muslim, the next logical question would be  “why does Allâh want us to worship Him?” and then your stuck.

It means, in our own minds it is not really clear to us. Why did Allâh create us to worship Him?

The question, why did Allâh create us, for some people, and we have to deal with those people around us, who don’t consider there to be any purpose in man’s creation because he is just a product of evolution that the forces of nature have produced him, and just as we don’t have apes, dogs or cows thinking about why they are here, then we don’t really have to think about it either. Of course that being the basis of the philosophy of western society, that man is without purpose, then the whole issue of government, morality etc has no basis in Revelation, there is no guidance there. The product of this is of course the corruption that we are living in.

For a Muslim, when we go in to this topic, we have to find our understanding in divine revelation and not human speculation. Because human speculation has no bounds, we can imagine all kinds of things, and is any of you have studied philosophy of religion, you can see how many opinions exist about the creation of man and existence. Because of the variety of philosophies, which are out there, no one can say this one is correct or that one is incorrect, because there is no guidance behind it. No divine revelation. It is only from divine revelation that we can determine the reality of our creation, because it is Allâh who has created us and he knows the purpose of our creation. We can hardly understand ourselves, much less try to understand the essence of things.  So it is for Allâh to inform us through the revelation in the Qur’ân and the Sunnah which was brought by his last Messenger sallallâhu ‘alayhi wa sallam and the Messengers before. Now if we are to look, initially into revelation, to determine why was man   created, there is a deeper question that we should be asking before that. “Why did God create?” Before we even get to man, why did god create, because man is not the greatest act of creation that we should be so focused on why man. No, because Allâh says:

“The creation of the Heavens and the Earth is indeed greater then the creation of mankind; yet, most of mankind know not.” [Sûrah Ghâfir, verse 57]

Man is not the greatest act of creation, this universe is far more complex and far more magnificent then man. So the issue of creation should then go to why create? As opposed to simply why create man?

Fundamentally, we can say that the creation is the natural consequence of the attribute of creator. Allâh is the creator. That is one of his attributes. That is what he has informed us. That being his attribute, the creator, the natural consequence or the product of this attribute is his creation.

A painter, if we are to draw a similitude on a lower level, who tells you that he is a painter, if you ask him where are his paintings and he replies I don’t have any. What kind of painter is this? The concept of a painter who doesn’t paint, there is some thing not quite gelling together here, of course Allâh is beyond this. But if we are to understand on the simplest level, the two go together. The perfection of a painter lies in his paintings. His quality and his ability to paint, is manifest in his paintings. And Allâh, beyond all that, as creator, this quality of creation is manifest in the creation itself. Allâh didn’t create out of a need. No, the fact that he is the creator, is manifest in the creation.

Furthermore, consider the act of creation, this act, with regards to Allâh is unique. Though we use the term i.e. So and so created a table etc, actually it is in a limited sense. Human beings don’t really create, they manipulate, because they can only “create” what already exists. When we make a chair or a table, we didn’t create the wood, we had to take it from a tree, we didn’t create the metal, which makes the screws etc, we had to melt down rocks and take the metal out. So we are not creating from nothing. We are manipulating things which Allâh has already created in to different shapes and forms which are useful to us. We call it “creation” but the real act of creation, is creation from nothing, and this is unique to Allâh alone.

This is a concept, which many people in ignorance, because they couldn’t grasp the idea of creation from nothingness, it lead them to conclude that the world is Allâh. Those who say “inside of each and every atom is Allâh.” And you have people, who call themselves Muslims saying this. Non-Muslims have said this before and there are Muslims who claim this. That Allâh is inside each and everything, because Allâh is the reality and everything else is fake in their interpretation.  That means then, that the creation is Allâh, and Allâh is the creation. Very, very dangerous concept, which leads some of those who make this claim to say that you don’t have to worship outside of yourself. Ibn Arabi, was famous for this statement, he is considered to be one of the saints, amongst the so called Sûfî religion. Ibn Arabi said “There is no need to worship one outside yourself, you are Allâh. It is sufficient to worship yourself.” This is Shirk.

This concept of Allâh being within his creation, no distinction the creation and Allâh, it leads them to this shirk. Because they are unable to accept the uniqueness of Allâh’s creation, they compare the act of creation by Allâh to human creation. That is, just as we manipulate, Allâh took pieces of himself and made the earth and the universe. Others will say that all human beings have inside of themselves Allâh, that there is a part of Allâh inside each and everyone of us. The whole essence, the purpose of life is for us to realize that we have part of Allâh inside of ourselves, remove the material blocks which keep us from Allâh and again become one with Allâh in what they call “fana”.  This is again a teaching of the Sûfî religion.

Becoming one with Allâh, returning back to Allâh in this sense. But this is in fact part of the teachings of shirk. Shaytân (Satan) has deluded man into this imagination. It is part of the belief of the Hindus. Nirvana, the concept that when you die, you are reborn again, and you move up in stages, each time, if you are a good boy or good girl, you go up higher and higher, until you get to the top. You know you have reached the peak, because when you die the next time you become one with the universal soul, Nirvana. That is the end of rebirth. So your whole purpose is to return and become one with God again. This is all, as I said, a product of the inability to understand the concept of creation from nothingness, which is unique to Allâh. Allâh says:

“There is nothing like him, and he is the hearer and seer of all.”

So when we try to interpret Allâh’s creation like the way we create, then we have made Him like his creation and it leads us ultimately to those aspects of shirk which I have mentioned. This is quite common amongst the Muslim world today, because when you look into the various branches of the Sûfî religion, where they have prescribed various acts of purification, they call it dhikr, exercises to torture the body through spinning and dancing. What is the purpose of this? They will tell you, to liberate the soul from this earthly body and to achieve that state of “fana” or “itihâd”, a variety of names they have for it.

It is this concept, which lead al-Hallaj, many centuries ago, when he was promoting this idea, and he was put before a panel of judges questioning these concepts, which he was expressing. When they asked him to recant, to take this stuff back, he stood up, opened up his cloak and said “There is nothing inside this cloak except Allâh”. So they executed him. And of course, those in the Sûfî religion, they have stories that when they cut his head off, it rolled around saying “Allâh, Allâh, Allâhu Akbar etc”. It might have, that is Shaytân may have entered and said these things, as happened with the calf of the Isrealites, when the Prophet Mûsa (Moses) let Egypt and the people, after crossing the red sea, had a desire to have a god that they could see, so they made a golden calf which they began to worship. This calf was saying “moo” like the calves do. This is what convinced them that this was the real thing. We know it wasn’t the calf saying this. The evil jinn can enter the in to physical entities, make sounds and give these impressions. So there is no problem for us to say ok, maybe when they cut of al-Hallaj’s head that it said these things, because this was part of a test. If we are clear in terms of creator and creation, this is no problem for us.

Allâh is the creator and everything besides Him is His creation, which He created from nothing. It is not Him, nor is He it. This is the pure concept as taught by the Prophet sallallâhu ‘alayhi wa sallam, his companions, and the early generations of righteous scholars, the students of the companions and those who came after them. The best of generations. That is how they understood this matter. There was no confusion in their minds. It wasn’t until Islâm spread to areas like Egypt, India and Persia, areas where the Christians had already gotten into deep philosophies, trying to explain how Jesus was a man and god at the same time. When they came in to Islâm they brought it with them. This is the reality. It is not something we should necessarily condemn them for or feel is unusual. It is natural, when a person reverts to Islâm, that they will carry with them what they believed before. What has been clarified for them, of the basic principles, they accept, and they reject things, which obviously contradict. But it doesn’t mean that every last thought that they have, and everything that was wrong in their philosophies, ideology and concepts will be erased. They will carry these things in with them. This is why in the later part of the Prophet’s sallallâhu ‘alayhi wa sallam life, prior to his death, when he was coming back from one of the battles, his companions asked him to set aside a tree for them, that they could hang their weapons on, like the way the pagans would hang their weapons on trees, believing that when they hung the weapons, it became super-powerful, as if some power was coming from the tree, that their shields would now block steel and their swords would cut through the enemy. Some of the companions who had newly accepted Islâm, asked the Prophet sallallâhu ‘alayhi wa sallam to designate one for them, a special one, an Islamic one. They understood that what the pagans had, this was wrong. These were the companions of the Prophet sallallâhu ‘alayhi wa sallam and he had to clarify it for them. He said:

You are like the companions of Mûsâ who asked to have the calf built.

And he clarified for them that all of this is shirk and there is no place for it in Islâm. So if it could happen to some of the companions, then we cannot blame the generations who have come after them, who come into Islâm and carry with them some of their old ideas. What it is for us to do is to clarify.

So what we have in front of us then, is that Allâh created this universe out of nothing, and everything that is in it was created. For example:

“Allâh created all things, and he is the agent, upon which, all things depend.” [Sûrah 39, verse 62]

This is the reality. This is stressed for us, in order for us to realize that ultimately, all good, all evil, that takes place in the world, only takes place by the permission of Allâh. Therefore we should not seek any other channels to protect ourselves from evil, or to gather for ourselves good, as people commonly do today. They will go to fortunetellers, this is big business today, all the magazines have various forms of fortunetellers like dial a horoscope etc. in a society that has lost touch with Allâh, this is what is open to them. Allâh has stressed for us that no calamity will befall us except by Allâh’s permission;

“Nothing is taking place in this world except by the permission of Allâh.”

And the Prophet sallallâhu ‘alayhi wa sallam further emphasized this principle by saying;

“If the whole of mankind gathered to do some thing to help us, they could help in anything which Allâh had not already written for us. And if the whole of mankind gathered together to harm us, then they would not be able to harm with anything which Allâh had not already written for us.”

Therefore what is required of us is to depend on Allâh, put our trust in Allâh. This is what we have to draw out of this attribute of Allâh being the creator. This creation exists because of that attribute. Its practical significance to us lies in putting our trust in Allâh.

There is another aspect, besides the fact that the creation exists because Allâh is the creator. We can also see from what the Prophet sallallâhu ‘alayhi wa sallam has informed us, that in the creation there is manifestation of Allâh’s attributes of mercy, forgiveness, kindness etc etc. Allâh created man in paradise, they disobeyed Allâh, but Allâh had taught them how to repent, how to turn back to him and seek his forgiveness, then he would forgive them. Having done that, they were forgiven, Adam became the first prophet, and mankind was absolved of that sin. The story of Adam and Eve is the story of human existence. Human beings are given a consciousness of Allâh. When Allâh created all human beings, as he states in the Qur’ân, he took from Âdam (Adam) all of his descendents, and made them all bear witness that Allâh is their Lord. So we are all born with that consciousness. He has also given us a consciousness of what is right and what is wrong.

“We have inspired each and every soul to an awareness of corruption and righteousness.”

Allâh gave revelation through his commandments, not to eat of the tree. However, human beings forget. And when they forget Allâh then they fall into sin. We can absolve ourselves of that sin by means of repentance, and Allâh forgives us when we repent sincerely. The Prophet sallallâhu ‘alayhi wa sallam said;

“The one who repents is like the one without sin.”

“If you did not commit sins and turn to Allâh seeking his forgiveness, then he would replace you with another people who would sin, ask Allâh’s forgiveness and he would forgive them.”

So in our sinning and asking Allâh’s forgiveness, the attribute of Allâh’s mercy and forgiveness becomes manifest. Allâh knew what we were going to do before he created us, he knew that he was creating a species who would sin. If he didn’t wan t them to sin, if it was not his intention to permit them to sin, then he could have created angels, more angels. But the had already created angels, so he chose to create a being, that would disobey his commandments through forgetfulness or just simple disobedience, but would turn back to him in repentance, and his attribute of forgiveness would become manifest. Similarly, his mercy;

The Prophet sallallâhu ‘alayhi wa sallam is quoted as saying that when Allâh created the universe, He made an obligation on Himself, recorded in a document, kept by Him, that “My mercy precedes my wrath.” He sallallâhu ‘alayhi wa sallam also was reported as saying;

“Allâh created mercy with a hundred parts. One of which was sent down upon the jinn and human beings and other living creatures. It is out of this one part that they love each other, show kindness to one another, and even the animals treat their offspring with affection. Allâh has reserved the remaining ninety-nine parts for his true worshippers on the Day of Judgment.”

This is the mercy of Allâh manifest in his creation. What is also manifest in creation, in the act of creation, the creation of man, is his attribute of justice, fairness, which comes out as the judgment at the end of this world. I am sure we have all read the ahadîth in which the Prophet sallallâhu ‘alayhi wa sallam said:

“Allâh created some people for hell and some people for paradise.”

For allot of people, this is something very heavy. And the companions, they asked the prophet sallallâhu ‘alayhi wa sallam then what is the point in doing good deeds? If Allâh created some for heaven and some for hell then what is the pin in doing anything? It has already been decided. The Prophet sallallâhu ‘alayhi wa sallam said:

“Each one of you will find it easy to do what he was created for.”

So if you choose the evil way, you find it easy and you carry on in that way, then that was what you were created for. But ultimately it is your choice. You choose hell. The fact hat Allâh has recorded, before anything was created, who would be in hell and who would be in heaven does not change the fact that it is we who choose. The judgment is only to manifest to those who go to hell, that they deserve to be in hell. It is only for them basically. Because if Allâh created you, and put you in paradise, with all that is in paradise, and you see those people in hell suffering, are you going to ask Allâh, why did you put me in paradise? No. your going to say “all praise be to Allâh!” you don’t want to question or to wonder, all you will be is ecstatic that you are of those in paradise. So the judgment is not for you, it is for those who are going to hell. If you happen to be amongst those who were created for and put in hell, you would say, why me? Why did you put me in hell? And Allâh would say; because you would have done so and so in your life. But you would say; no, no I wouldn’t. If  you give me a chance I would do good deeds. You would not give up arguing.

So Allâh has allowed us to live out our lives. So when we stand before him, our book of deeds is spread before us, we know without a shadow of a doubt, that we chose hell. That Allâh’s judgment is just. There is no injustice in it, in any way shape or form. Allâh says he oppresses no one. We will know that we chose hell.

And the only thing that remains for us, and I pray that it is not in fact us, who are going to hell, is to beg Allâh for another chance. Allâh says;

“If you cold only see when the sinners will bow their heads before their lord, saying; O Lord, we have now seen and heard, so send us back and we will do righteous deeds. Verily, we now believe with certainty.”

This is the only response, which will be left for them. Or as Allâh said;

“And those whose light scales of good deeds, they ruined themselves and they will be in hell eternally. The fire will burn their faces, and they will grin with disfigured lips, I will say to them; Were My Verses not recited to you, and you rejected them? They will reply; Our Lord, our misery overcame us and we were a people astray. Our Lord, bring us out of this, and if we ever return we will truly be unjust.”

When we die, there remains behind us a barrier, the Barzakh, none of us will come back, it is a one-way ticket. Those poor individuals who think they will get another chance, this is the new age religion, they think it is new, but it is just plain old Hindu delusion, that when you die, you get another chance to come back again. The effects of this actually, among Hindus, where I am in the UAE, there are a lot of Hindus here, everyday in the news paper you read about a Hindu man or woman who ties a rope to a ceiling fan, which is found in many of the homes, put it around their neck, kicked away the chair and passed out of this world. Suicide is common amongst them. Why? Because they think they have another chance. It will be a rude awakening for them when they meet the angel of death and find themselves in the next life, realizing that there is no coming back.

In the creation of man is manifest the grace of Allâh. This is a particular point which all of us should reflect on and be thankful to Allâh for. His grace, and Christians, they like to refer to us Muslims as those who don’t believe in the grace of God, we are those who look at God’s judgment and it is just about deeds, you do good then you go to heaven, you do bad and you go to hell, that is it, no grace there at all. For them the grace of God is there for all those who accept that he became a man, and was crucified by man, to provide salvation for human beings who’s sins had become so great that they could not remove that sin through any act themselves. So it was with the spilling of the “Blood of God” that we could be absolved of our sins. For them, if you accept that God spilt his blood for mankind’s salvation, then you have earned the grace of God. Does not matter what you do as long as you have accepted this belief in the grace of God.

Muslims also believe in the grace of God. Actually it plays a major and significant role. Often it is not stressed but it is important for us to realize how the grace of Allâh is manifest in our creation. The Prophet sallallâhu ‘alayhi wa sallam said;

“Observe moderation, but if you fail, try to do as much as you can moderately and be happy. For none of you will enter Paradise only because of his deeds.”

Of course when the companions heard that they said;

“O messenger of Allâh, not even you? And the prophet sallallâhu ‘alayhi wa sallam said, not even me. Were it not that Allâh wrapped me in his mercy. And bear in mind that the deed most loved by Allâh is one done constantly even if it is small”

What does this mean? It means that God’s grace is manifest in our lives in that were He to call us to account, one good deed, one evil deed, equal to each other, then we would not enter paradise, not even the prophets of Allâh. But Allâh through his grace and mercy has multiplied the value of the good deeds. Allâh says;

“Whoever brings a good deed, shall the value of ten like it. And whoever brings an evil deed will be punished with one like it. And they will not be wronged.” [Sûrah Âl-'Imrân, verse 160]

This is Allâh’s grace. Good deeds erase evil deeds. One good deed will erase at least ten evil deeds. Allâh’s grace is not arbitrary, simply because you say I believe you have his grace, no matter what you do, no. The more good you do, the more of his grace is manifest in you. If you chose evil and reject the good, then you don’t receive His grace, it doesn’t matter what you say. If you say, I am a Muslim, I believe, but really you don’t believe, it is just some words you are saying, them you will not be subject to the grace of Allâh.

So the creation is a manifestation of Allâh’s attribute of being the creator. In the creation of man within the scheme of things, there is manifest Allâh’s attribute of mercy, his attribute of justice and this is the reason for the creation of man from the point of view of Allâh. From human perspective, why did God create man in terms of for what purpose? Then this is the one we all know and are familiar with;

“We did not create the jinn and men except to worship us” [Sûrah adh-Dhariyyat, verse 56)

So relative to Allâh, we were created in a means or a way in which Allâh has chosen to manifest his attributes of creation, mercy, grace etc and he could have chosen another one. But relative to us as human beings, we know that our purpose is to worship Allâh. As we said, Allâh does not need our worship, a Allâh didn’t need to create. When he created us to worship him, he didn’t create us, out of a need for our worship, because Allâh has no needs. In a famous hadîth qudsî in which Allâh says;

If all of you, jinn and mankind, were to worship like the most righteous amongst you, it would not increase the dominion of Allâh in any way shape or form. And if all of us, jinn and mankind …

Therefore when we look for the purpose of worship, we have to look into man. Allâh created us to worship him, because we need to worship him. It is something he has given us as a means of benefiting ourselves. We are the ones who benefit from it. Worship has been established, fundamentally for the growth, the spiritual growth of man. This growth takes place through the remembrance of Allâh. When you look at all the different aspects of worship, you will see the core of it is focused on the remembrance of Allâh.

“Establish the prayer for My remembrance.”

This is the essence for the consciousness of God. Allâh says that he has:

“…prescribed for us fasting, as he prescribed it for those before us, so that we may fear him.”

Worship is there for us to remember Allâh. And it is in the remembrance of Allâh, that we achieve that consciousness. Because it is when we forget Allâh, that Shaytân causes us to disobey Allâh and fall into sin. So it is only in His remembrance that we can attain salvation. All of the various acts of worship from saying “Bismillâh” when we eat is to help us remember Allâh in order to grow spiritually.

Allâh has said that he has created us to test us, to see which of us is best in deeds. He is not testing us to know, in the sense that he doesn’t  already know, but this world is a test for us in order again that we can grow spiritually.

We cannot develop this spiritual characteristic of generosity unless some of us have more then others and then we are required to give of the wealth we have. When we give, we grow. Similarly, if we were not in a position where others had more then us then we wouldn’t have the ability to develop the higher spiritual quality of contentment, patience, satisfaction in what Allâh has given us.

So it is all there in order to bring out the higher spiritual qualities, which enable us to attain the state, which makes us suitable and eligible to return to paradise. The paradise from which we were created, we were created in paradise and for paradise. Through our choices we have left, in this life, a field of testing, where we can grow to a state where we deserve paradise.

The purpose of this life is the worship of Allâh, this life is a test. A test for us, will we worship Allâh, or will we forget Him. This is where our focus has to begin.

Author : Dr Bilal Philips

Understanding God’s Giving and Depriving


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In his well-known book, Al-Hikam (Words of Wisdom), sheikh Ahmad Ibn `Ataa’illah As-Sakandari says:

You might think that He is giving you, while in reality He is depriving you! And you might think that He is depriving you, while in reality He is giving you! If through your deprivation, He opens the doors of understanding for you, then this deprivation is exactly a gift. You feel bad about your deprivation because you do not understand. He might open the door of worship for you, but does not open the door of acceptance. And you might be destined to sin, but this becomes a means to ascension towards Him. A sin that produces humbleness and need is better than an act of worship that produces arrogance and prejudice.

At times Allah gives me and at other times He deprives me. Allah might test me through ‘good’ and ‘bad’, through ‘fortune’ and ‘hardship’, or through bestowing ‘blessings’ on me or ‘depriving me’ from them. But the reality of each of these could turn out to be different from the way I labeled it and the assumptions I made about it.

At this stage in our journey to Allah, Ibn `Ataa’ teaches us the importance of a deep understanding of the wisdom behind Allah’s ‘giving’ and ‘depriving’. Allah says:

{But as for a human, whenever his Sustainer tries him by His generosity and by letting him enjoy a life of ease, he says, “My Sustainer has been generous towards me”; whereas, whenever He tries him by tightening his means of livelihood, he says, “My Sustainer has disgraced me!” But nay, …} (Al-Fajr 89:15-17)

‘Nay’ here means that this is not a correct understanding of having ‘a life of ease’ or ‘tight means’.

Allah is saying that when He tries us by tightening our means of livelihood, this does not mean that He is disgracing us. And when He tries us by letting us enjoy a life of ease for a while, this does not necessarily mean good news. The question now is: how could we judge?

The sheikh is drawing our attention to a very important meaning in this word of wisdom which is that of ‘understanding’ (al-fahm): “If through your deprivation, He opens the doors of understanding for you, then this deprivation is exactly a gift”. And this is how we judge. If Allah deprives me by losing some of my wealth, opportunity, health, or family, yet at the same time, He opens the doors of ‘understanding’ for me, then this is not deprivation. It is a gift. In this case, the trial is a gift.

Before the correct ‘understanding’, I was looking at the material level only, at the five senses level, and the numbers and figures. I say, for example, I lost ten thousand dollars or I lost some of my health, etc. This is the material calculation at the material level.

But Allah might take ten thousands and give me the ability to understand, a feeling of content, a good deed, a strong will, a good friend, and closeness to Him, on top of all that. Therefore, my loss of ten thousands becomes an actual gift. It is even possible that Allah will give me hundred thousands later, if I work hard and try to learn from my lessons.

We have to understand the actual meaning of giving and deprivation. Sometimes, we think that a specific thing is a deprivation while it is the actual giving, and vice versa. A person might earn a large amount of money, for example, but does not thank Allah by sayings or actions. He might go on and waste his money in evil ways. Then, Allah may even give this person more wealth and more chances to return to Him. Allah says:

{for, behold, though I may give them rein for a while, My subtle scheme is exceedingly firm!} (Al-Qalam 68:45), and {Then, when they had forgotten all that they had been told to take to heart, We threw open to them the gates of all good things until -even as they were rejoicing in what they had been granted- We suddenly took them to task: and lo! they were broken in spirit; and in the end, the last remnant of those folk who had been bent on evildoing was wiped out. For all praise is due to Allah, the Sustainer of all the worlds}. (Al-An`am 6:44-45)

If Allah opens the doors of providence for you or grants you a request, He is calling you, as the Sheikh said, to understand. Firstly, you have to thank Allah so that the blessing is tied to you. Secondly, you have to reflect upon the wisdom and the meaning behind this giving and to be cautious about the trial it might involve.

The sheikh gives two specific examples. He says: “He might open the door of worship for you, but does not open the door of acceptance. And you might be destined to sin, but this becomes a means to ascension towards Him.”

Allah might open the doors for you to do some good deeds, such as praying, memorizing the Qur’an, giving out in charity, fasting, performing hajj, attending a course, teaching people, or/and leading them in the way of religion. But you have to be cautious here. Sometime you imagine that worship is in itself a gift from Allah, but in reality it is not. Why? It is because one might perform the action and miss the reward.

Allah says:

{They who spend their possessions for the sake of Allah and do not thereafter mar their spending by stressing their own benevolence and hurting the feelings of the needy shall have their reward with their Sustainer.} (Al-Baqarah 2: 262)

Here is an example of a good deed, charity, which is marred and rendered void by another action, such as hurting the feelings of the needy. This later action nullifies the charity and closes the door of acceptance and heavenly reward.

Some people do good, only to show off and to be praised by people, thus leading themselves to punishment.

{Behold, the hypocrites seek to deceive Allah – while it is He who causes them to be deceived by themselves. And when they rise to pray, they rise reluctantly, only to be seen and praised by people, remembering Allah but seldom.} (An-Nisaa’ 4: 142)

The main purpose of an act of worship is sincerity and gaining moral and spiritual benefits from it. A ritual devoid of sincerity and moral and spiritual benefit is worthless. The Prophet Muhammad (peace and blessings of Allah be upon him) said: “Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving his food and drink in fasting”. This means that Allah will not accept his fasting, which it would look like a good deed while it is not.

The sheikh gives us another example related to the issue of acts of worship and sinning which requires an accurate understanding. The sheikh says: “And you might be destined to sin, but this becomes a means to ascension towards Him”. Imam Ibn Al-Qayyim Al-Jawziyyah says something similar in this regard: “A sin may produce humbleness and need so that it takes one to Paradise. An act of worship may produce pride and prejudice so that it takes one to Hell”.

Of course, sinning itself does not lead one to entering Paradise. But if the sin already committed and the person repented sincerely to Allah, it might be good, in the big scheme of things. This is the person who repented and changed his ways, who always remembers his sin with grief and tries his best to compensate with doing good deeds. Therefore, sinning that produces humbleness and need becomes a gift from Allah, in the big picture.

But this does not mean that one commits sins and says that I am sinning in order to eventually be humble and repent to Allah. This is a wrong and deviant understanding that is unfortunately adopted by some ignorant people who claim to be Sufis.

On the other hand, an act of worship that produces arrogance in one’s heart is an evil deed, not a good one. The Prophet (peace and blessings  be upon him) said: “He who has in his heart the weight of a mustard seed of arrogance shall not enter Paradise”.

It all depends on our reaction. The Prophet (peace and blessings  be upon him) said: “How wonderful is the affair of the believer, for his affairs are all good, and this applies to no one but the believer. If something good happens to him, he is thankful for it and that is good for him. If something bad happens to him, he bears it with patience and that is good for him”. This hadith indicates that I am the one who brings good or bad outcomes to me. It is all up to me! If I am thankful for Allah for the good things that happen, this is good for me. If I am patient when bad things happen to me, this is also good for me. However, if I feel arrogant when good things happen, this is an evil outcome. If I am impatient when bad things happen, this is also an evil outcome. Thus, based on my reaction I determine whether what happens to me is a heavenly gift or otherwise.

But Allah always chooses what is best for people, and it is up to them to decide how they receive Allah’s choices.

{In Your hand, Allah, is all good. Verily, You have the power to will anything}. (Aal `Imran 3: 26)

Source : http://www.onislam.net/english/shariah/refine-your-heart/advice/454833-understanding-gods-giving-and-depriving.html

How can Muslims be assured that the Qur’an is the Word of God?


women reading quran

  1. Physical incapacity. The prophet was physically incapable to write the Quran. History has him as an unlettered man who could not write anything more than his own name. How could he write a book?
  2. Sincerity. The prophet was morally constrained to tell the truth about the origin of the Quran. He was noted to be so honest and trustworthy that even his enemies called him al-Amin (the trustworthy). Moreover, he suffered persecution, refused offers to compromise, and maintained his message for a period of twenty-three years. Historians of religion have to conclude that he was sincere.
  3. Psychology. The Quran speaks to the prophet, commands him, and even criticizes him. Such contents do not point to the prophet as the self-conscious author. On the other hand, the author declares himself to be the creator of the heavens and the earth.
  4. History. The prophet was incapable of writing the Quran. The Quran details items of history which were not known to the prophet or his contemporaries. And independent studies confirm that the Quran was true in what it said.
  5. Prophecy. The Quran speaks prophetically, detailing what the future holds. Then the future unfolds exactly as foretold. Who could author such a book?
  6. Science. The Quran draws attention to a wide range of physical phenomena in order to teach moral lessons. The statements were not meant to teach science. Yet modern scientists are amazed at the accuracy of these statements. For example, the Quran said things about the growth and development of the human embryo which could not be studied without the use of a microscope. Dr. Keith Moore was professor and chairman of the Department of Anatomy at the University of Toronto. After reviewing the Quranic statements he said: “”I am amazed at the accuracy of these statements which were already made in the 7th century AD.”” Such knowledge in the Quran points to God as its source.
  7. Consistency. The Quran challenges skeptics to find errors in it, which, if found, would disprove its divine claim. But no one has yet been able to point to a real error in it.
  8. Inimitability. A unique feature of the Quran is that no one is able to produce a book that would match its beauty, eloquence and wisdom. The Quran itself challenges humankind to produce even a chapter like it. But no one has been able to do it.
  9. These eight reasons together form a strong cumulative case in favor of the Qurans divine origin. Hence Muslims can be confident that the belief of Islam, which is based on the Quran, is true.

Shabir Ally

Allah’s Knowledge is infinite


One of the Divine Attributes Allah, The Most Exalted, Has is Infinite Knowledge that encompasses everything in the heavens and earth and what is in between them; in the worldly life and the Hereafter. Therefore, among His Divine Names is the All-Knowing. He, the Almighty Says in the Quran (what means):

“Verily, He, only He, is the All-Hearer, the All-Knower.” [Quran 26: 220]

Allah Almighty has called Himself by some other Names which reflect this attribute, such as Al-Khabeer (the All-Aware), which entails that He knows what will be before it happens; Al-Hakeem (the Wise), which entails that He knows the details of things; Ash-Shaheed (the Witness), which entails that He knows what is unseen and what is seen, i.e., that nothing is unknown to Him; and Al-Muhsiy (the Reckoner), which entails that the fact that He knows so much does not distract Him from knowing the tiniest details, such as the light of the day and how strong the wind is, and when the leaves fall. He knows the numbers and the movements of each leaf.

His Knowledge encompasses generalities and minor details:

Some philosophers claim that Allah knows things in general terms, but He does not know minor details. This, no doubt, is a sheer lie. The Knowledge of Allah, Glory is to Him, is comprehensive and all-encompassing, and nothing whatsoever is hidden from Him on earth or in the heavens. He knows every movement on land and in the depths of the sea, and there is no leaf that falls from a tree or a seed that is planted in the ground, or a small plant that cleaves the earth, or dries out or dies, but the Knowledge of Allah encompasses it. Allah Almighty Says (what means):

“…And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth, nor anything fresh or dry, but is written in a Clear Record.” [Quran 6: 59]

Nothing of the innumerable animals, birds, insects, etc. is hidden from Allah, as stated in the verse (which means):

“And no moving [living] creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit [in the uterus or grave]. All is in a Clear Book [the Preserved Tablet].” [Quran 11: 6]

There is nothing that goes down into the earth, or ascends from the earth to the heavens, but Allah encompasses it with His Infinite Knowledge. Allah Says (what means):

“He knows that which goes into the earth and that which comes forth from it, and that which descends from the heaven and that which ascends to it. And He is the Most Merciful, the Oft-Forgiving.” [Quran 34: 2]

Nothing of man is hidden from Allah, the All-Knowing, whatsoever. Allah’s Knowledge of man is comprehensive, encompassing his apparent and visible actions, but He also knows what is hidden in the depths of his soul, as stated in the verse (which means):

“Say [O Muhammad]: ‘Whether you hide what is in your breasts or reveal it, Allah knows it…’” [Quran 3: 29]

And the verse (which means):

“And He is Allah [to be worshipped Alone] in the heavens and on the earth; He Knows what you conceal and what you reveal…” [Quran 6: 3]

All the disasters and tribulations that happen on earth, or happen to the individual, or to his wealth or family, etc., were known to Allah before they happened, He has written them in the Preserved Tablet as He Says (what means):

“No disaster strikes upon the earth or among yourselves except that it is in a register before We bring it into being — indeed that, for Allah, is easy.” [Quran 57:22]

Allah’s Knowledge encompasses all the minor details of man’s life. He, the All-Knowing Says (what means):

“Neither you [O Muhammad] do any deed nor recite any portion of the Quran, nor you [O mankind] do any deed [good or evil], but We are Witness thereof, when you are doing it…” [Quran 10: 61]

In the Noble Quran, Almighty Allah reports the invaluable advice which Luqmaan (a wise pious man) gave to his son in regards to pure faith in Allah, the Most Exalted. This is in the verse (which means):

“O my son! If it be [anything] equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle [in bringing out that grain], Well-Aware [of its place].” [Quran 3l: 16]

For the Knowledge of Allah, secret and open, small and great, unseen and seen, are all the same, as in the verse (which means):

“Allah knows what every female carries and what the wombs lose [prematurely] or exceed. And everything with Him is by due measure.

[He is] (He is the) Knower of the unseen and the seen, the Grand, the Exalted. It is the same [to Him] concerning you whether one conceals [his] speech or one publicizes it and whether one is hidden by night or conspicuous [among others] by day.” [Quran 13: 8-10]

Allah, the Almighty, indeed spoke the truth when He said (what means):

“… And nothing is hidden from your Lord [so much as] the weight of an atom [or small ant] on the earth or in the heaven. Not what is less than that or what is greater than that but is [written] in a Clear Record.” [Quran 10: 61]

Allah’s Knowledge: An excuse not to exert effort?

Some might raise a question like: “If Allah Knows or Decrees certain catastrophes or trials to happen, then why should I strive to avoid them?” Or, “If Allah destined that a given person will live as a disbeliever and later is to be doomed to Hell, why should He punish him?”

The answer to such a misconception is that Allah, the Most Exalted, has endowed man with ability, will and volition, and He has shown him the two ways: that of good and that of evil through His revelations to His Messengers may Allah exalt their mention. So, whoever chooses the way of good, Allah will guide him and grant him success and the opposite is true. Allah Says (what means):

“And (We, i.e. Allah) have shown him the two ways – of good and evil”. [Quran 90:10].

Allah also Says (what means):

“Whosoever desires (through his deeds) the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world (through his deeds), We give him thereof (what is written for him), and he has no portion in the Hereafter.” [Quran 42:20].

The above mentioned verses clarify that one has the volition and not obliged to do things against his will. For example, no one can deny that man has a volition concerning material affairs such as livelihood: he spares no effort to gain more and more although he knows that his livelihood is predestined.

Another example is that concerning one’s seeking each and every remedy and means of safety to avoid harm.

islamweb.net

Why Me…?


Why I always being test by God?

Do men think that they will be left alone on saying, “We believe”, and that they will not be tested? We did test those before them, and Allah will certainly know those who are true from those who are false. (Quran 29: 2-3)

Why I do not get what I wanted?

…But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But Allah knoweth, and ye know not. (Quran 2:216)

Why I have been test with heavy burden?

On no soul doth Allah Place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray:) “Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against faith.” (Quran 2: 286)

How should I face the test?

O ye who believe! Persevere in patience and constancy; vie in such perseverance; strengthen each other; and fear Allah; that ye may prosper. (Quran 3:200)

And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah ] (Quran 2:45)

What I can get from all this thing?

Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise. They fight in the cause of Allah , so they kill and are killed. [It is] a true promise [binding] upon Him in the Torah and the Gospel and the Qur’an. And who is truer to his covenant than Allah ? So rejoice in your transaction which you have contracted. And it is that which is the great attainment. (Quran 9:111)

Who is Devil?


The holy Quran, gives us a comprehensive information about devil (shaitan or satan). As devil is the most ardent enemy of mankind, God almighty gives us  detailed biography of Satan in the holy Koran so that we could understand, who is devil, what his mission, what his tactics and tricks, how does he hypnotize human to lead toward hell.

First identity of devil is that he is the rebel and ungrateful to God (Allah in Arabic) Almighty.

Prophet Abraham (Ibrahim) invited his father to accept the religion of Islam.

“O my father, do not worship the devil. The devil has rebelled against the Most Gracious. [The Noble Quran 19:44]

When we said to the angels, “Fall prostrate before Adam,” they fell prostrate, except satan; he refused, was too arrogant, and a disbeliever. [The Noble Quran 2:34]

After God created Adam and his wife and placed them in paradise and He commanded them,

We said, “O Adam, live with your wife in Paradise, and eat therefrom generously, as you please, but do not approach this tree, lest you sin.” [The Noble Quran 2:35]

But devil caused their eviction from the paradise. How devil bad enemy of mankind is!

But the devil duped them, and caused their eviction therefrom. We said, “Go down as enemies of one another. On Earth shall be your habitation and provision for awhile.” [The Noble Quran 2:36]

The devil whispered to them, in order to reveal their bodies, which were invisible to them. He said, “Your Lord did not forbid you from this tree, except to prevent you from becoming angels, and from attaining eternal existence.” [The Noble Quran 7:20]

He thus duped them with lies. As soon as they tasted the tree, their bodies became visible to them, and they tried to cover themselves with the leaves of Paradise. Their Lord called upon them: “Did I not enjoin you from that tree, and warn you that the devil is your most ardent enemy?”  [The Noble Quran 7:22]

O children of Adam, do not let the devil dupe you as he did when he caused the eviction of your parents from Paradise, and the removal of their garments to expose their bodies. He and his tribe see you, while you do not see them. We appoint the devils as companions of those who do not believe.  [The Noble Quran 7:27]

Practicing sorcery(witchcraft) is a devilish work.

They pursued what the devils taught concerning Solomon’s kingdom. Solomon, however, was not a disbeliever, but the devils were disbelievers. They taught the people sorcery, and that which was sent down through the two angels of Babel, Haroot and Maroot. These two did not divulge such knowledge without pointing out: “This is a test. You shall not abuse such knowledge.” But the people used it in such evil schemes as the breaking up of marriages. They can never harm anyone against the will of God. They thus learn what hurts them, not what benefits them, and they know full well that whoever practices witchcraft will have no share in the Hereafter. Miserable indeed is what they sell their souls for, if they only knew. [The Noble Quran 2:102]

What devil teaches and promises us!

The devil promises you poverty and commands you to commit evil, while God promises you forgiveness from Him and grace. God is Bounteous, Omniscient. [The Noble Quran 2:268]

O you who believe, intoxicants, and gambling, and the altars of idols, and the games of chance are abominations of the devil; you shall avoid them, that you may succeed. [The Noble Quran 5:90]

The devil wants to provoke animosity and hatred among you through intoxicants and gambling, and to distract you from remembering God, and from observing the Contact Prayers (Salat). Will you then refrain? [The Noble Quran 5:91]

When we said to the angels, “Fall prostrate before Adam,” they fell prostrate, except Satan. He said, “Shall I prostrate to one You created from mud?” He said, “Since You have honored him over me, if You respite me till the Day of Resurrection, I will possess all his descendants, except a few.” He said, “Then go; you and those who follow you will end up in hell as your requital; an equitable requital.  “You may entice them with your voice, and mobilize all your forces and all your men against them, and share in their money and children, and promise them. Anything the devil promises is no more than an illusion. [The Noble Quran 17:61-64]

Following forefathers’ religion without verification is a devilish work.

When they are told, “Follow these revelations of GOD,” they say, “No, we follow only what we found our parents doing.” What if the devil is leading them to the agony of Hell? [The Noble Quran 31:21]

O you who believe, do not follow the steps of satan. Anyone who follows the steps of satan should know that he advocates evil and vice. If it were not for God’s grace towards you, and His mercy, none of you would have been purified. But God purifies whomever He wills. GOD is Hearer, Knower. [The Noble Quran 24:21]

Devil creates fear to refrain us from struggling in the path of God.

It is the devil’s system to instill fear into his subjects. Do not fear them and fear Me instead, if you are believers. [The Noble Quran 3:175]

What is the attitude whose friend becomes devil already?

They give money to charity only to show off, while disbelieving in GOD and the Last Day. If one’s companion is the devil, that is the worst companion. [The Noble Quran 4:38]

Devil has no independent power.

Those who believe are fighting for the cause of God, while those who disbelieve are fighting for the cause of tyranny. Therefore, you shall fight the devil’s allies; the devil’s power is nil. [The Noble Quran 4:76]

He never had any power over them. But we thus distinguish those who believe in the Hereafter from those who are doubtful about it. Your Lord is in full control of all things. [The Noble Quran 34:21]

What are those female gods which are worshipped by idol worshippers in their temples?

They even worship female gods besides Him; as a matter of fact, they only worship a rebellious devil. [The Noble Quran 4:117]

Devil is so bad enemy to us. God quotes devil’s sayings in the Quran.

“I will mislead them, I will entice them, I will command them to (forbid the eating of certain meats by) marking the ears of livestock, and I will command them to distort the creation of God.” Anyone who accepts the devil as a lord, instead of God, has incurred a profound loss. [The Noble Quran 4:119]

The devil is your enemy, so treat him as an enemy. He only invites his party to be the dwellers of Hell. [The Noble Quran 35:6]

Let not the devil repel you; he is your most ardent enemy. [The Noble Quran  43:62]

O you who believe, you shall embrace total submission; do not follow the steps of devil, for he is your most ardent enemy. [The Noble Quran 2:208]

Devil’s promises are nothing but illusion.

He promises them and entices them; what the devil promises is no more than an illusion. [The Noble Quran 4:120]

Devil is the biggest hypnotizer. He hypnotizes people who follow him so much so that those misguided people thought that they are perfectly guided!

If only they implored when our test afflicted them! Instead, their hearts were hardened, and the devil adorned their works in their eyes. [The Noble Quran 6:43]

Some He guided, while others are committed to straying. They have taken the devils as their masters, instead of God, yet they believe that they are guided. [The Noble Quran 7:30]

By God, we have sent (messengers) to communities before you, but the devil adorned their works in their eyes. Consequently, he is now their lord, and they have incurred a painful retribution.  [The Noble Quran 16:63]

Even world’s best scientist could be totally hypnotized by devil.

Similarly, ‘Aad and Thamoud (were annihilated). This is made manifest to you through their ruins. The devil had adorned their works in their eyes, and had diverted them from the path, even though they had eyes. [The Noble Quran 29:38]

Devil could make us forgetful. But good news is that it could only be very temporarily.

If you see those who mock our revelations, you shall avoid them until they delve into another subject. If the devil causes you to forget, then, as soon as you remember, do not sit with such evil people. [The Noble Quran 6:68]

He then said to the one to be saved “Remember me at your lord.” Thus, the devil caused him to forget his Lord, and, consequently, he remained in prison a few more years. [The Noble Quran 12:42]

Devil creates and circulates fabricated stories to divert humans from the path of God.

We have permitted the enemies of every prophet – human and jinn devils – to inspire in each other fancy words, in order to deceive. Had your Lord willed, they would not have done it. You shall disregard them and their fabrications. [The Noble Quran 6:112]

Do you not see how we unleash the devils upon the disbelievers to stir them up? [The Noble Quran 19:83]

We have to seek refuge in God and God will help us whenever devil whispers us.

When the devil whispers to you any whisper, seek refuge in God; He is Hearer, Omniscient. [The Noble Quran 7:200]

Devil can not hypnotize genuine servants of God. They can understand devil’s trick.

Those who are righteous, whenever the devil approaches them with an idea, they remember, whereupon they become seers. [The Noble Quran 7:201]

Devil also fears God almighty and he sees God’s Invisible Soldiers

The devil had adorned their works in their eyes, and said, “You cannot be defeated by any people today,” and “I will be fighting along with you.” But as soon as the two armies faced each other, he turned back on his heels and fled, saying, “I disown you. I see what you do not see. I am afraid of God. God’s retribution is awesome.” [The Noble Quran 8:48]

Satan has no power to force us. He only can invite us to commit sinful deeds. Therefore we are responsible for our own bad/good works and not the devil.

And the devil will say, after the judgment had been issued, “God has promised you the truthful promise, and I promised you, but I broke my promise. I had no power over you; I simply invited you, and you accepted my invitation. Therefore, do not blame me, and blame only yourselves. My complaining cannot help you, nor can your complaining help me. I have disbelieved in your idolizing me. The transgressors have incurred a painful retribution.” [The Noble Quran 14:22]

By your Lord, we will certainly summon them, together with the devils, and will gather them around Hell, humiliated. [The Noble Quran 19:68]

Among the people, there are those who argue about God without knowledge, and follow every rebellious devil. [The Noble Quran 22:3]

l do not need to learn Aqedah


[Q]: There are some people here, who keep away from (attending) lessons on ’aqeedah (creed/beliefs), and they say: ‘We are Muslims, we are not unbelievers or idol-worshippers such that we have to learn ’aqeedah or attend lectures about it.’ So, O noble Shaykh, what is your view regarding this!

[A]: Teaching the Muslims (the correct) ’aqeedah does not mean that we have judged them to be unbelievers. Rather, we teach the Muslims about ’aqeedah in order for them to know about it thoroughly, and know what matters nullify it and what matters are contrary to it. Hudhayfah Ibnul-Yamaan, one of the distinguished Companions – r.a – said:

“People used to ask the Messenger about the good, but I used to ask him about the evil, for fear of falling into it.”Likewise ’Umar Ibnul-Khattaab (r.a) said: “Soon the bonds of Islam will be loosened bit by bit, because people will enter into Islam but will be unaware of Jaahiliyyah (ignorant practices that Islam opposes).” [3] Thus, when we teach ’aqeedah, this does not imply that we have judged those whom we are teaching to be non-Muslims. Rather, what it means is that we desire that they should be thoroughly aware of the correct Islaamic ’aqeedah; so as to cling to it, and to be aware of what opposes it; so as to keep far away from it. Allah – the Most High – said, whilst addressing His Prophet pbuh:

“So have knowledge about Laa ilaaha illallaah (i.e, have knowledge that none has the right to be worshipped except Allah), and seek forgiveness for your sins, and for the believing men and women.” [Quran, Muhammad 47:19]

So it is essential that a person learns and that he does not content himself with merely saying: ‘I am a Muslim.’ Yes indeed, you are a Muslim – and all praise is for Allah! However, if one of you were asked as to what Islam means, or you were asked to explain what Islam is, then many of you would not be able to correctly explain this. If one of you were to be asked to explain what are those factors which nullify Islam, then many of you would not be able to explain this. Thus, if a person is ignorant (of such fundamentals), it is possible that he may fall into falsehood without realizing it. If one of you were asked to explain the pillars of Islam or iman (faith) that the Messenger (pbuh) explained and taught, we would find that most people would be unable to do so. So how is it that a person (suffices with) saying: ‘I am a Muslim,’ yet does not know these (basic) matters!

Unfortunately, many of the daei (callers to Islam) are themselves unaware of (basic matters such as) what are the conditions for Prayer, or unaware of the rules and regulations concerning wudoo‘ (ablution) and those matters which invalidate wudoo‘. Some of them do not even know what matters form the arkaan (pillars) of the Prayer, or form its wajib (obligations), or those matters which invalidate the Prayer. So what Islam are they calling to! Islam is not merely a call, rather it is a reality to be learnt and practiced. So it is essential to acquire sound knowledge and understanding of the Religion. This is because a person who does not have sound knowledge, may fall into dangers without even realizing it; just like a person who walks down a path, but is ignorant of the fact that along this path there is a ditch, or a hole, or even an ambush. Yet (due to his ignorance) he ends up falling into the hole, or the ambush, without even realizing it.

Thus it is essential to learn about Tawheed, since it is Tawheed that is the basic foundation (of both the Religion and the correct Islamic ’aqeedah). Indeed, no one abstains from learning about Tawheed (and those matters it necessitates, as well as its limits, conditions, fundamentals, clear proofs, fruits and consequences, and those matters which increase and strengthen it, and those that decrease and weaken it, etc.) except one of two people: [i] an ignorant person – and the ignorant person’s [view] is not to be given any weight; or [ii] a bigoted deviant – one who desires to avert people from the ’aqeedah of pure Tawheed, and who wishes to conceal from the people his own false beliefs, and those other deviant beliefs that are (falsely) ascribed to Islam. And this is possibly the Ease of many of those who abstain from learning about Tawheed. Allah – the Most High – said:

“And it is not proper for all the Believers to go out together and fight. From every troop of them only a party of them should go forth, so that those who remain behind may gain understanding of the Religion so that they may (instruct and) warn their people when they return to them, in order that they may beware.” [at- Tawbah 9:122]

Also, the Messenger (pbuh) said: “Whoever Allah desires to show goodness to, He gives him the understanding of the Religion.” The meaning of this hadeeth is that whenever Allah does not want to show goodness to a person, He does not give him the understanding of the Religion. So the one who says: ‘I do not need to learn ’aqeedah.’ It is as if he is saying: ‘I do not need to gain understanding of the Religion!’ And this is said by either an ignorant person, or one who is misguided!

Response to the one who says: ‘l do not need to learn ‘Aqeedah.’By the Noble Shaykh, Saalih Ibn Fawzaan al-Fawzaan

Source: Al-Istiqaamah Magazine Issue No.8 – Shawwal 1418H / February 1998

Exaggeration in the Graves of the Righteous


Exaggeration in the Graves of the Righteous Persons tends them to become Idols worshipped besides Allah

Imam Malik (May Allah be pleased with him) recorded in his book Muwatt ‘ that the Prophet (May the peace and blessing of Allah be upon him) said:

“O Allah! Never turn my grave into an idol to be worshipped. Allah’s, wrath intensified on a people who turn their Prophet’s graves into Masjid.”

Concerning the verse:

  “Have you then considered Al-Lat and Al-Uzza.”  (Quran 53:19)

Ibn Jarir (At-Tabari) reported from Sufyan, from Mansur, from Mujahid:

“He (Lat) used to serve the pilgrims by preparing Saweeq (fine flour of barley or wheat mixed with water and ghee) for them. After his death, the people began to stay and confine at his grave for the purpose of reward.”

The  same  was  reported  by  Abul-Jawza  (May  Allah  be  pleased  with him)  from  Ibn  Abbas (May Allah be pleased with him).

Ibn Abbas (May Allah be pleased with him) reported:

“Allah’s Messenger (May the peace and blessing of Allah be upon him) cursed the women who visit the graves. He (May the peace and blessing of Allah be upon him) also cursed those who set up mosques and lights over graves”. [This Hadith has been confirmed by Abu Dawud, At- Tirmidhi, Ibn Majah and An-Nasa'i].

Worshiping Grave of Righteous Man


In the Sahih (i.e. AI-Bukhari and Muslim), ‘Aishah (May Allah be pleased with him) reported:

“Umm Salamah mentioned to Allah’s Messenger (pbuh) that in Abyssinia she saw a church full of pictures and statues. He (pbuh) a place of worship over his grave and set up all kinds of pictures and statues. They are the worst of all creatures before Allah. They combine the two evils; worshipping at the graves and-making graven images and statues.”

Also in Al-Bukhari and Muslim it is reported that `Aishah (r.a) narrated:

When the death approached Allah’s Messenger (pbuh) he began to draw a piece of cloth (bed sheet) over his face, (sometimes covering and sometimes removing because of distress), he (pbuh) said in this state: “Allah’s curse be upon the Jews and the Christians for taking the graves of their Prophets as places of worship.” Thus he (pbuh) warned the people about their actions. Had there not been any fear of making the Prophet’s grave a place of worship, his (pbuh) grave would have been as open as the graves of his Companions (r.a).

Muslim reported from Jundub bin Abdullah ( r.a) who narrated:

I heard the Prophet (pbuh) say only five days before his death: “I am free and clear towards Allah of having any of you as my Khalil (especially close friend). Verily, Allah has taken me as His Khalil just as He had taken Ibrahim ( pbuh) as a Khalil. If I would have taken anyone from my Ummah as a Khalil, I would have taken Abu Bakr ( pbuh) as a Khalil.

Beware! Those who proceeded before you, used to make their Prophets’ graves into places of worship. Beware! Don’t take (any) graves as places of worship. I forbid you to do so.”

He (pbuh) forbade this at the end of his life.

After this [forbidding of taking graves as Masjid (place of worship)], he cursed anyone who did any such deed within this context. Prayer at the graves is one of these deeds, even if no Masjid has been built. This is the meaning of his (pbuh) words “He feared (his grave) would be taken as a Masjid”. The Companions never built any place of worship around his grave. Any place which is intended for prayer or where prayer is performed has indeed been taken as a Masjid. Just as the Prophet (pbuh) said:

“The whole earth has been made for me a Masjid and it is pure and clean.”

Ahmad has reported with a good Sanad that Ibn Mas’ud (r.a) narrated in a Marfu’ Hadith (tradition traced to the Prophet (pbuh) himself):

“The most evil men are those upon whom the (signs of) Hour (of Resurrection) comes while they are still alive, and those who take graves as places of worship (Masjid)”. [This tradition was also reported by Abu Hatim in his Sahih.]

Excessive Dogma


Excessive Dogma in the Righteous Persons is the Root Cause of Infidelity of Mankind and its deviation from True Religion

The Statement of Allah the Almighty and Most Exalted:

“O People of the Scripture (Jews and Christians)! Do not exceed the limits in your religion, nor say of Allah anything but the truth…”  (4:171)

In the Sahih, Ibn Abbas (r.a) commented on the verse:

“And they have said: You shall not leave your gods, nor shall you leave Wadd nor Suwa` nor Yaghuth nor Ya’uq nor Nasr (names of the idols).”  (71:23)

He said:

“These are the names of some righteous persons from Noah’s (Nuh) people. When they passed away, Satan inspired their people to set up statues in their honour and set them in their gathering places, and to give these statues the names of those departed. They did this but did not worship them until these people passed away and knowledge of their origins were forgotten, then they were worshipped.”

Ibn Al-Qaiyim (r.a) said that most of our predecessors have stated:

After the death (of the righteous persons), they confined at their graves and made statues and after much time passed they started worshipping them.

Umar (bin AI-Khattab (r.a) is reported to have said that Allah’s Messenger (pbuh) said:

“Do not exaggerate in praise of me just as the Christians exaggerated in the praise of Jesus, son of Mary. I am but a slave, so call me Allah’s slave and His Messenger.” (Al-Bukhari and Muslim)

Allah’s Messenger (pbuh) said:

“Be ware of exaggeration. Your predecessors perished on account of their exaggeration.”

In (Sahih) Muslim, Abdullah bin Mas’ud (r.a) reported that Allah’s Messenger (pbuh) said:

“Destroyed are those who are extreme (in religion).” He (r.a) said it three times.