Allah Swt – the Supreme Being of this universe – revealed the message of truth through the Quran to enable us to live meaningful lives and to help us succeed in the hereafter. Reflecting on that message with an open mind and heart has allowed many from mankind to recognize and believe in Allah as the sole deity of this universe. Once our minds clearly know Allah as our creator and sustainer, we can better understand Allah’s rights over us and can also help us to worship Him the way we ought to worship Him as our creator.
The prophet Muhammad (PBUH) said: “Allah’s right over His servants is that they worship Him without associating any partner with Him in worship, and their right over Him is that He does not punish anyone who worships Him without associating any partner with Him in worship.” [Sahîh al-Bukhârî and Sahîh Muslim]
For us to worship Allah, we must, therefore, strive to learn about His rights over us. We can know more about Allah by properly understanding the concepts of Tawheed and to inculcate those principles in our hearts. The principles of Tawheed should never be taken lightly because they mark the boundaries of entering Islam. Believing in those concepts brings one in the fold of Islam and denying them puts one out of Islam.
The book ‘Sharh Hadeeth Jibra’eel’ by Shaikh ibn Saleh al-Uthaimeen (with additional quotes from Shaikh Salih ibn Fawzan ibn Abdullah al-Fawzan) highlight and summarize the various aspects of Tawheed that are held by Ahlus-Sunnah (Followers of Sunnah). They are summarized in the following.
Eeman (belief/faith) in Allah comprises of the following distinct concepts:
- Faith (Eeman) in the Existence of Allah: This refers to believing in Allah – not just any God – but specifically Allah as the supreme being of this universe and all that exists in this universe.
- Faith (Eeman) in the Rububiyah (Lordship) of Allah – This refers to believing in Allah as the true Lord of this universe and as the controller of all aspects of this universe.
- Faith (Eeman) in the Uluhiyyah (Worship) of Allah – This refers to singling out only Allah as the One who is worthy of any worship.
- Faith (Eeman) in al-Asma was-Sifat (the Names and Attributes) of Allah – This refers to belief in Allah’s names and attributes.
The following summarizes the above concepts.
Faith in Allah’s Existence
Allah proclaims His existence in the Quran by presenting multiple proofs and arguments, some of which are as follows:
- Recognizing Allah’s existence through the use of human intellect
- Recognizing Allah’s existence through ones fitrah (natural human instinct)
- Proof through other (Divine) Religions (Judaism and Christianity)
- Intellectual Proof for the Existence of Allah:
The creation of this universe and the order held therein forces one to think about the originator of this miracle. On pondering, one realizes that this universe couldn’t have started from nothing and the order with which it is held is a miracle in its own right. Even more astounding is the manner in which Allah assertively proclaims Himself in the Quran as the originator of this creation and maintainer of this order. This eloquent description of the various aspects of this universe’s creation can only be found in the Quran. Consider the following verses in the Quran:
“Were they created by nothing or were they themselves the creators?” [Translation of the Holy Quran, Surrah, At-Tur 52 : 35]
“It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.” [Translation of the Holy Quran, Surrah, Ya-Sin 36:40]
“This is the creation of Allah. So, show Me that which those (whom you worship) besides Him have created.” [Translation of the Holy Quran, Surrah Luqman, 31 : 11]
“Verily! Those whom you call upon besides Allah, cannot create (even) a fly, even if they combine together for the purpose.” [Translation of the Holy Quran, Surrah Al-Hajj 22 : 73]
The proclamation and confident assertion in these verses about Allah’s creation of this universe gives credence to the deity and existence of Allah.
2. The Fitrah (natural human instinct) proves the Existence of Allah
When faced with calamities, man has the instinct to call upon “God”. This is because as humans we are created to be as such and most agree that a person’s “self” calling upon a “supreme being” in extreme situations is part of man’s nature. Allah reminds us in the Quran that this natural instinct (fitrah) of us calling upon Allah is part of Adam’s creation. He says in the Quran:
“(Remember) when your Lord brought forth from the Children of Adam, from their loins, their seed and made them testify as to themselves (saying), “Am I not your Lord?” They said, “Yes! We testify.” (Translation of the Holy Quran, Surrah Al-A’raf:172)
He also says:
“(Remember) Ayub (Job), when he cried to his Lord, “Verily, distress has seized me, and You are the Most Merciful of all those who show mercy. So We answered his call. We removed the distress that was on him. We restored his family to him and the like thereof along with them as a mercy from Ourselves and a Reminder for all who worship Us.” (Translation of the Holy Quran, Surah Al-Anbiya:83-84)
Shaikh Fawzan writes in Aqeedah at-Tawheed that “even Firawn (Pharaoh), who is famous for his pretence of denying the (existence of) Lord, was convinced about it inwardly. Allah says in the Quran about Firawn and his people:
“they belied them (those verses and signs) wrongfully and arrogantly, though their own selves were convinced thereof.”(Translation of the Holy Quran, Surah An-Naml:14)
Again, not only we sense our instincts to call upon Allah in extreme situations, Allah’s reminding us of this facet of our nature in the Quran is another proof of His existence and as our Creator.
3. Proof through other (Divine) Religions (Judaism and Christianity)
Pondering over the Quran shows us how Allah refers to the earlier scriptures that He had revealed on the Jews and Christians and His message to them to now embrace Allah’s words in the Quran. That’s because Allah’s message in earlier scriptures was changed. Consider what Allah says in the Quran:
And (remember) when We gave Musa (Moses) the scripture [the Taurat (Torah)] and the criterion (of right and wrong) so that you may be guided aright.” (Translation of the Holy Quran, Surah Al-Baqara:53)
O people of the scripture (Christians)! Do not exceed the limits in your religion, nor say of Allah aught but the truth. The Messiah ‘Îsa (Jesus), son of Maryam (Mary), was (no more than) a Messenger of Allah and His Word, (“Be!” – and he was) which He bestowed on Maryam (Mary) and a spirit (Ruh ) created by Him; so believe in Allah and His Messengers. Say not: “Three (trinity)!” Cease! (it is) better for you. For Allah is (the only) One Ilah (God), glory be to Him (Far Exalted is He) above having a son. To Him belongs all that is in the heavens and all that is in the earth. And Allah is All-Sufficient as a Disposer of affairs. (Translation of the Holy Quran, Surah An-Nisa:171)
O people of the scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad (S) making (things) clear unto you, after a break in (the series of) Messengers, lest you say: “There came unto us no bringer of glad tidings and no warner.” But now has come unto you a bringer of glad tidings and a warner. And Allah is Able to do all things. (Translation of the Holy Quran, Surah Al-Maeda:19)
For those doubting Quran as the word of the God, Allah challenges mankind to read and ponder over its verses. Unfortunately, the critics of Quran are usually those who have neither pondered over the Quran nor try to understand its verses in the context in which they were revealed and addressed to mankind. As a result, they only see what their ignorance leads them to see. Allah challenges those people by asking them:
“Do they not then consider the Quran carefully? Had it been from other than Allah they would surely have found therein much contradictions.” (Translation of the Holy Quran, Surah An-Nisa 4:82)
Faith in the Oneness of Allah’s Lordship
Allah has reminded us numerous times through the Quran that faith in His Lordship is one of the prerequisites to enter Islam. The meaning ofRabb (Lord) means (i) the Creator, (ii) the Owner, and (iii) the One in Control of all affairs. The Quran has numerous verses attesting to that fact. Again, along with pondering over the meaning of the verses, let us also observe the assertiveness and confident proclamation that attest to the deity of Allah. As an example, consider the following:
“The Originator of the heavens and the earth.” (Translation of the Holy Quran, Surah Al-Baqarah:117)
“All the praises and thanks be to Allah, the (Only) Originator of the heavens and the earth.” (Translation of the Holy Quran, Surah Fatir:1)
“Maalik of the Day of Recompense.” (Translation of the Holy Quran, Surah al-Fatihah)
“He (Allah) arranges (every) affair from the heavens to the earth.” (Translation of the Holy Quran, Surah As-Sajdah:5)
We see the proof of His Lordship in our lives where we can sense His unseen presence in running the affairs of our lives and how He has attributed that power onto Himself through the various verses of the Quran. As humans, we know that our power is deficient and we possess limited control over our affairs. Allah reminds us in the Quran that He, as our sustainer, governs our affairs such as giving life and death, causing sickness and providing cure, blessing His creation with richness and afflicting them with poverty, and so on.
Faith in the Oneness of Allah’s Worship
We should recognize that Tawheed Rububiyah by itself is not enough to admit one into the fold of Islam. Another important facet of our faith is therefore to also believe in the “oneness of Allah’s worship.” Allah reminds us in the Quran that even the kuffar, the mushrikeen andiblees affirmed the Lordship of Allah. Shaikh Salih al-Fawzan writes in Mujmal Aqeedah as-Salaf, that “…even Iblees (Satan), who is the head of Kufr said (as stated in the Quran),
“O my Lord! Because you misled me…” (Translation of the Holy Quran, Surah Al-Hijr:39)
“By Your Might, then I will surely mislead them all.” (Translation of the Holy Quran, Surah As-Saad:82).
So, Iblees confessed the Lordship of Allah and took an oath by Allah’s Might. Similarly, by reading history we come to know that while the disbelievers such as Abu Jahl, Abu Lahab, and others confessed the Lordship of Allah, they did not believe in worshipping only Allah as the Lord of the universe. Allah says in the Quran:
“If you ask them who created them, they will surely say, ‘Allah’(Translation of the Holy Quran, Surah Zukhruf:87)
The next step, therefore, after accepting and declaring Tawheed Rububiyah is establishment of Tawheed al-Uluhiyyah. This was the Message of all the Messengers. Shaikh Saleh ibn Fawzan al-Fawzan writes in Aqeedah at-Tawheed that “Tawheed ar-Rububiyah necessitates Tawheed al-Uluhiyah i.e., once we have declared Tawheed ar-Rububiyah and affirmed that there is no Creator, Provider or Controller of the Universe except Allah, we need to proclaim Tawheed al-Uluhiyah – i.e., no one deserves any form of worship except Allah, none is to be invoked and sought help from except Allah, none is to be relied upon except Allah, none is to be offered sacrifices and avowed to except Allah and no worship is performed except for Allah alone.’
Allah reminds us in the Quran:
“O mankind! Worship your Lord (Allah) Who created you and those who were before you so that you may become pious. Who has made the earth a resting place for you and the sky as a canopy and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshiped).” (Translation of the Holy Quran, Surah Al-Baqarah:21-22)
Allah thus ordered Tawheed al-Uluhiyah, which is His worship and He presented Tawheed ar-Rububiyah as a proof and reason for that. That is because we know that Allah created the sky and the earth and all that is between them; the blowing of the wind, sending down of the rain, the growing of the plants, the production of fruits which is the provision of the slaves. So it is not befitting for man to associate partners with Allah. Allah says in the Quran:
Say, ‘In Whose Hand is the sovereignty of everything (i.e. treasures of each and everything)? And He protects (all), while against Whom there is no protector, if you know.’ They will say, ‘(All that belongs) to Allah.’ Say, ‘How then are you deceived and turn away from the truth?” (Translation of the Holy Quran, Surah Al-Mu’minoon:84]
“Such is Allah, your Lord! None deserves worship but He, the Creator of all things. So worship Him (Alone).” (Translation of the Holy Quran, Surah Al-An’aam:102)
Many similar verses can be found in the Quran where Allah has reminded us that He is the true ilah (the one who deserves to be worshipped) and that no one shares with Him this right (of being worshipped), be it an Angel or a Prophet. It is for this reason that Allah tells us that the call of all the Prophets from the first of them to the last of them was, “La ilaha illa Allah. (there is no ilah except Allah.)”
“Verily, We have sent among every nation, a Messenger (proclaiming), “Worship Allah (Alone), and avoid Taghoot (false deities).” (Translation of the Holy Quran, Surah An-Nahl:36)
So, therefore, if someone believes in the existence of Allah and believes in the Rububiyah of Allah but worships others alongside Allah then he is not a believer in Allah until he singles out Allah in His Uluhiyyah.
“That is because Allah, He is the Truth and what they (the polytheist) invoke besides Him, it is Batil (false).” (Translation of the Holy Quran, Surah Al-Hajj:62)
It is therefore unfortunate to see many who have been misguided from Tawheed al-Uluhiyyah and returned to the Deen of the Mushrikeen by worshiping the graves and tombs, venerating saints and associating with them attributes of Lordship. Again, let’s not forget that only Allah is worthy of worship and let’s be wary of any acts directed to others that may take the form of worship.
In his book “Tawheed First”, Sheikh Muhammad Al-Albanee clarified that to translate the verse “La Ilaha IllAllah” as “there is no god but God or Allah” is incorrect because it masks certain aspects of Tawheed. In his explanation about the importance of Tawheed and its relevance to all aspects of a Muslim’s life, he stated that this is important because in the days of Jahilyaah, although people understood the meaning of “La Ilaha IllAllah” (“there is no god worthy of worship except Allah”), yet they took partners with Allah and called upon others than Allah, and accordingly sought help from others, made vows to other than Allah and so on. So, the closest translation and interpretation for “La Ilaha IllAllah” should be “there is no deity worthy of worship except Allah.”
So, to summarize the concept of “Tawheed al-Uluhiyyah”, let’s not forget that as part of their beliefs, Muslims should believe what Allah has reminded the entire humanity, which is:
“Know, that indeed there is no god worthy of worship except Allah…” (Translation of the Holy Quran, Surah Muhammad:19)
Faith in Names and Attributes of Allah
The fourth aspect of a Muslim faith is to believe in both the names and attributes of Allah. This may seem a trivial issue to some but there are many so called philosophers and theologians amongst Muslims who have disputed the concept of names and attributes of Allah. For example, there are some who would say that “Allah is Samee (All-Hearing) without a Hearing, He is Baseer (All-Seeing) without sight.’ This was especially well-known in the Mu’tazilah Madhhab.
Allah says in the Quran:
“(all) the Most Beautiful Names belong to Allah, so call on Him by them,”
(Translation of the Holy Quran, Surah al-A’raf:180)
Scholars have noted a notable difference between the names and attributes of Allah. The names of Allah refer to His essence. So, his names al-Qadeer (the Powerful), al-‘Aleem (The All-Knowing), al-‘Azeez (the Almighty), al-Hakeem (the Wise) – for example – all point to one Essence, which is the holy Essence of Allah. Shaykh al-Islam Ibn Taymiyah said: “we know that all the names agree in that they refer to the Essence of Allah. Even though they have different meanings, they are in agreement and are the same with regard to His Essence, different with regard to His Attributes.” [Majmoo‘ al-Fataawa, 3/59].
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said: “The names and attributes of Allah, may He be exalted, are names in that they refer to His Essence and they are attributes with regard to the meanings contained in these words. In the first regard they are the same because they refer to one Essence, namely Allah, may He be exalted and glorified, and in the second regard they are different because each one has a different meaning.
So al-Hayy (the Ever-Living), al-‘Aleem (the All-Knowing), al-Qadeer (the Powerful), as-Samee‘ (the All-Hearing), al-Baseer (the All-Seeing), ar-Rahmaan (the Most Merciful), ar-Raheem (the Most Compassionate), al-‘Azeez (the Almighty), al-Hakeem (the All Wise) are all names of one named entity, who is Allah, may He be exalted, but the meaning of al-Hayy (the Ever-Living) is different from the meaning of al-‘Aleem (the All-Knowing), and the meaning of al-‘Aleem (the All-Knowing) is different from the meaning of al-Qadeer (the Powerful), and so on.
When we consider the names and attributes of Allah, we should be wary of not equating that to any of the attributes of the creation. According to the scholars of sunnah, in affirming the names and attributes of Allah, we should be wary of the two great prohibitions, which are (1) Tamtheel (resembling Allah to His creation), and (2) Takyeef (asking how the Names and Attributes are). These two prohibitions are proven by the text (of the Quran and the Sunnah) and also by the intellect. Allah says in the Quran:
“There is nothing like unto Him.” (Translation of the Holy Quran, Surah ash-Shura:11)
“So put not forward similitude for Allah.” (Translation of the Holy Quran, Surah an-Nahl:74)
“Do you know of any who is similar to Him?” (Translation of the Holy Quran, Surah Maryam:65)
The rational proof according to scholars is that the creator can never be like His creation and that the creation will be destroyed. As Allah says in the Quran:
“Whatsoever is on it (the earth) will perish. And the Face of your Lord full of Majesty and Honor will abide forever.” (Translation of the Holy Quran, Surah ar-Rahman:26-27)
To conclude, let’s remind ourselves that the Muslim faith requires affirmation of the existence of Allah as the God and supreme being of this universe, beliefs in the concepts of Tawheed Rububiyah (Lordship), Tawheed Uluhiyyah (Worship), and belief in Allah’s names and attributes (al-Asmaa was-Sifaat).
- What you must Believe about your Creator (This booklet is a translation of ‘Faith in Allah’ from the book, ‘Sharh Hadeeth Jibra’eel’ by Shaikh ibn Saleh al-Uthaimeen with additional quotes from ‘Aqeedah at-Tawheed’ and ‘Mujmal Aqeedah as-Salaf’ by Shaikh Salih ibn Fawzan ibn Abdullah al-Fawzan)
“You will recognize in their faces the beaming brightness of bliss.”
[Translation of the Holy Quran, Surrah Al-Mutaffifeen, 83: 24]
“Some faces, that day, will beam (in happiness), looking at their Lord!”
[Translation of the Holy Quran, Surrah, Qiyamah, 75: 22-23]
“The righteous will be amid gardens and springs. (They will be greeted), ‘Enter here in peace and security.’ And We shall remove from their hearts any lurking sense of injury. (They will be) brothers facing each other on thrones. There no sense of fatigue shall touch them, nor shall they (ever) be evicted.”
[Translation of the Holy Quran, Surrah, Hijr, 15: 45-48]
“Faces that day will be joyful – pleased with their striving – in a garden on high, where they shall hear no bad speech.”
[Translation of the Holy Quran, Surrah, Ghashiyah, 88: 8-11]
Abu Hurairah [ra] reported that the Prophet [saw] said:
“Allah, the Exalted and Glorious, created Adam in His own image with his length being sixty cubits. As He created him, He told him to greet that group (a party of angels sitting there) and listen to the response that they gave him, for it would form his greeting and that of his offspring. He then went away and said, ‘Peace be upon you!’ They (the angels) said, “May there be peace upon you and the mercy of Allah.” So all those who enter Jannah will be in the form of Adam, his length being sixty cubits. Then the people who followed him continued to diminish in size up to now.”
Abu Hurairah [ra] reported that the Messenger [saw] said:
“There will enter Jannah people whose hearts will be like those of the hearts of the birds.”
(This hadith beautifully sums up the qualities of the people of Jannah, just as the hearts of birds are free from every tint of jealousy, in the same way the hearts of the people of Jannah will e free from jealousy, rancor, deceit, and hatred. Secondly, just as birds are always alert and cautious of any danger, in the same way the hearts of the people of Jannah will also be wakeful. Thirdly, trust as the birds trust in Allah for their food, in the same way the people of Jannah will have complete trust in Allah regarding their sustenance, rather, their very existence.)
[Commentary of Abdul Hamid Siddiqi]
Sahl bin Sa’d [ra] narrated that the Prophet [saw] said:
“Seventy thousand or seven hundred thousand of my followers (the narrator is in doubt as to the correct number) will enter Jannah holding each other till the first and the last of them enter Jannah at the same time. Their faces will have a glitter like that of the moon at night when it is full.”
Sahl bin Sa’d [ra] reported that the Prophet [saw] said:
“Verily, 70,000 or 700,000 of my followers will enter Jannah altogether so that the first and the last of them will enter at the same time. Their faces will be a glittering like the bright full moon.”
Abu Hurairah [ra] narrated that the Prophet [saw] said:
“The first batch (of people) who will enter Jannah will be (glittering like the full moon, and the batch next to them will be (glittering) like the most brilliant star in the sky. Their hearts will be as the heart of a single man, for they will have neither enmity nor jealousy among themselves. Everyone will have two wives from the hooris (who will be so beautiful, pure and transparent that) the marrow of the bones of their legs will be seen through the bones and the flesh.”
Abu Hurairah [ra] reported that Allah’s Messenger [saw] said:
“The first group (of people) who will enter Jannah will be glittering like the moon when it is full. They will not spit or blow their noses or relieve nature. Their utensils will be of gold and their cups of gold and silver. In their censors, the aloe wood will be used, and their sweat will smell like musk. Everyone of them will have no enmity among themselves. Everyone of them shall have two wives. The marrow of the bones of the wives ‘legs will be seen through the flesh because of excessive beauty. They (the people of Jannah) will be neither have differences nor hatred among themselves. HTier hearts will be as one heart, and they will be glorifying Allah in the morning and in the evening.”
Abu Hurairah [ra] narrated that the Prophet [saw] said:
“The first batch (of people) who will enter Jannah will be (glittering) like a full moon, and those who will enter next will be glittering like the brightest star. Their hearts will be like the heart of a single man, for they will have two wives, each of whom will be so beautiful, pure and transparent that the marrow of the bones of their legs will be see through the flesh, they will be glorifying Allah in the morning and evening. They will never fall ill, blow their noses or spit. Their utensils will be of gold and silver and their cups will be of gold. The matte used in their censors will be the aloe wood, and their sweat will smell like musk.”
Abu Sa’eed Al-Khudri [ra] reported that the Prophet [saw] said:
“Jannah and Hellfire disputed together and Hellfire said, ‘In me are the mighty and haughty.’ Jannah said, ‘In me are the weak and the poor.’ So Allah judged between them (saying), ‘You are Jannah, My mercy. Through you and I show mercy to those I wish. And you are Hellfire, My punishment. Through you I punish those I wish, and it is incumbent upon Me that each of you shall have its full.’”
[Sahih al-Bukhari, Muslim and at-Tirmidhi]
Harithah ibin Wahb [ra] narrated that the Messenger of Allah [saw] said:
“May I tell you who the dwellers of Jannah are? (They are) every person who is considered weak and is despised, and who if he takes an oath of reliance upon Allah, will fulfill it. Now may I tell you who the people destined for Hell are? (they are) everyone who is ignorant, impertinent, proud and arrogant.”
[Sahih al-Bukhari and Muslim]
Islam is the Fastest Growing Religion in the World, FOX NEWS REPORT
1. Our Knowledge – Wasted by not taking action with it.
2. Our Action – Wasted by committing them without sincerity.
3. Our Wealth – Wasted by using on things that will not bring us ajr (Good rewards). We waste our money, our status, our authority, on things which have no benefit in this life or in Akhirah (Hereafter).
4. Our Hearts – Wasted because they are empty from the love of Allah, and the feeling of longing to go to Him, and a feeling of peace and contentment. In it’s place, our hearts are filled with something or someone else.
5. Our Bodies – Wasted because we don’t use them in ibadah (Acts of worship) and service of Allah.
6. Our Love – Our emotional love is misdirected, not towards Allah, but towards something/someone else.
7. Our Time – Wasted; not used properly, to compensate for that which has passed, by doing what is righteous to make up for past deeds
8. Our Intellect – Wasted on things that are not beneficial, that are detrimental to society and the individual, not in contemplation or reflection.
9. Our Service – Wasted in service of someone who will not bring us closer to Allah, or benefit in dunyaa (This world).
10. Our Dhikr (Rememberance of Allah) – Wasted, because it does not effect us or our hearts if not done with total sincerity.
By- Yousuf Hafeez
We praise Him, we seek His Help and ask for His Forgiveness. We seek refuge in Allah from all the evils in our souls and from our sinful deeds. Whoever Allah guides, no one can mislead and whoever Allah leaves stray, no one can guide.
I bear witness that there is no one worthy of worship except Allah. He is one and has no partners. And
I bear witness that Muhammad is His servant and last Messenger. O believers have fear and consciousness of Allah according to His right and die not except as Muslims.
O mankind, have fear and consciousness of your Lord, the One who created you from one soul and created from it its mate and from them spread many men and women. And fear Allah from whom you demand your mutual rights and do not cut off family relations. Surely Allah is Ever an All-Watcher over you.
O believers, have fear and consciousness of Allah and always speak the truth. He will direct you to do righteous deeds and will forgive you your sins. Whosoever obeys Allah and His Messenger has indeed achieved a great reward.
All the prophets of God including; Adam, Noah, Abraham, Issac, Jacob, and the tribes, Jesus, and Muhammad (peace be upon them), invited the people to the same thing, to worship The One God without any partners, son or associates.
Allah, The Exalted said: “Say you (O Muhammad): “This is my way; I invite unto Allah (i.e. to the Oneness of Allah – Islamic Monotheism) (with sure knowledge), I and whosoever follows me (also must invite others to Allah i.e. the Oneness of Allah -Islamic Monotheism) with sure knowledge. And Glorified and Exalted is Allah (above all they associate as partners with Him), and I am not of the polytheists.” (The Noble Qur’an 12:108).
All the prophets of God including; Adam, Noah, Abraham, Issac, Jacob, and the tribes, Jesus, and Muhammad (peace be upon them), invited the people to the same thing, to worship The One God without any partners, son or associates.
In order to understand why must worship Allah (The One God,) we must first accept the Oneness of the Lordship of Allah i.e. Tawheedur-Ruboobiyyah.
This means to believe that; there is only One Lord for everything that exist, its Creator, Organizer, Originator, Planner, Sustainer, Authority, Giver of Security, etc. and this is Allah (One God).
The belief in the Lordship of One God cannot be separated by the act of worshipping the One God i.e. Tawheedul-Uloohiyyah. This means to believe that none has right to be worshipped (e.g. praying, invoking, asking for help from the unseen, swearing, sacrificing, pilgrimage, fasting, giving charity, etc.) but Allaah.
The final aspect of Tawheed is the On eness of the Names and Attributes of Allah. This means:-
1) We must not name or attribute anything to Allah except with what Allah or His Messenger has named or attributed to Him.
2) None can be named or attributed with the Names or Attributes of Allaah. E.g. The Mighty (Al Azeez).
3) We must confirm all of Allah’s Names and Attributes stated in His book (The Qur’an) or mentioned through His Messenger (Muhammad without changing them or ignoring them completely or twisting the meanings or giving them resemblance to any of the created things. These three aspects of Tauhid are included in the meaning of Laa ilaaha illallaah (None has the right to be worshipped except Allah).
It is essential to follow Allah’s Messenger, Muhammad and it is part of the worship of the One God (Tawheedul-Uloohiyyah).
This is included in the meaning of ” I testify that Muhammad is the Messenger of Allah,” and this means, “None has the right to be followed after Allah’s Book (The Qur’an), but Allah’s Messenger,” Allah said: “And whatsoever the Messenger gives you, take it, and whatsoever he forbids you, abstain from it”. (The Noble Qur’an 59:7).
Laa illaaha illallaah is the foundation of Tawheed (Islamic Monotheism) and Islam. It is a complete system of life, through which, all forms of worship (of Allah) are realized. That happens when a Muslim submits himself to Allah, and calls upon Him alone, and refers all issues (of right and wrong) to His Law, to the exclusion of all other systems of law.
“The word ilah (i.e. God), means the One who is obeyed and not defied, out of one sense of awe and reference, love, fear, and hope, placing one’s trust in Him, asking Him and supplicating Him alone.
Whoever directs any of these matters (which are the rights of Allah) to a created being, has detract from the sincerity of his statement La ilaha illa- Allah.
And he has worshipped that created being to the extent he directed those matters toward it”.
The Prophet Muhammad PBUH said: “Whoever says Laa illaaha illullaah sincerely will enter Paradise”. (Reported by Bazzar and declared authentic by Imaam al-Albaanee in Saheeh al-Jami).
The Prophet Muhammad PBUH said: “Whoever says La illaha illa-Allah, it will be his salvation someday, no matter what befalls him before that.” (This was reported by Baihaqi, declared authentic by Albaanee in Ahaadeeth as-Saheehah #1932).
Worshiping Only Allah (SWT)
The purpose of Mankind, the sole reason behind our creation, is to worship Allah Alone: “And I created not the Jinns and men except that they should worship Me (Alone).” [51: 56]
Worship has been defined by Ibn Taymiyyah as being: “a term which comprises everything that Allah (s.w.t) loves and approves of from the apparent and hidden sayings and deeds.”
The main condition for such worship to be accepted however, is that they must be solely made for the Sake of Allah, and no one else. This is the essence of Tawheed, and the Kalima itself, which declares boldly that there is no deity worthy of worship except for Allah.
And Du’a (supplication) is undoubtedly a part of worship, as Ibn Abbas said, “the best forms of worship is the du’a”
[Munthir and Ibn Haakim].
To Allah belongs certain rights, among these including to slaughter in His Name, to prostrate before no one but Him, and to direct Du’a to no one but Him. In this regard, the scholar Ibn Rajab said: “Know that it is an obligation to invoke Allah Alone in Du`a, and not His creation… Admitting (and showing) humility and meekness can only be revealed to Allah, Alone, for this is the essence of worship.”
Ibnul Qayyim said: “And from the types of Shirk, requesting needs from the dead, and Istighaathah from them and direction (of the call) to them, and this is the original of the Shirk of Mankind. Since the dead has his deeds cut off from him, and he cannot cause upon himself any good nor bad, let alone whoever seeks help from him, or asked him to seek intercession from Allah on his behalf. “
Calling upon the dead represents a hollow attempt to seek help from a creature who can benefit the caller nothing. Allah Says: “If you 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” [35: 14]
The argument of the Quraish was similar to that of today’s people: they only invoked their idols as a means or intermediary towards reaching Allah “We only worship them so that they may bring us closer to Allah.” [39: 3]. Similarly, the Walis (saints) and Sheikhs and prophets are still called upon by those seeking need, in the hope that they could fulfil their needs. Yet This practice was never done by the Companions nor their predecessors, but rather was done by Hindus and other pagans who Muslims came in contact with during later conquests.
And if the dead could indeed help anyone, they would help themselves. Take for example Saad Bin Muath, the Sayyid (Leader) of the Ansar, upon whose death the Throne of Allah shook, this exemplary model himself faced the closing in of the grave, yet he had no power to stop this.
So the one who does this faces the torment of death, and the punishment f the grave, and dwells in Hell, for Allah says: “When our Messengers (the angels) come to them to take their souls, they will say: ‘Where are those whom you used to invoke and worship besides Allah,’they will reply, ‘They have vanished and deserted us. ‘And they will bear witness against themselves, that they were disbelievers.” [7: 37].
Yet many will swear that upon asking the dead or those far away for assistance, their du’a is answered. This is no proof for their statements however, and in reality, this is true also of other religions, who worship idols and animals and planets, for they too find their supplications an. Rather, and as the Scholars have explained, any such occurrence is merely a coincidence or an act of the Jinns who seek to deviate Muslims. They rush to fulfil their desires, thus making this act fair-seeming and correct in the eyes of the Muslim.
During the time of the Prophet, there was a hypocrite who was causing harm upon the Believers. So some of them said “Let us go to the Prophet (s.a.w) and ask him to Istagheeth (seek for the removal of harm) for us from this hypocrite.” So the Prophet (s.a.w) replied “Verily, Istighaathah cannot be requested from me, rather, from Allah.” Although it was within the Prophet’s (s.a.w) ability and power to prevent the harm from the hypocrite, and although their request was Islamically valid, he stressed on the importance of using such terms for Allah only, because of the consequent damage it could cause to the Tawheed of his Ummah, had it been used to other than Allah.
Nonetheless, a myriad of Muslims still persist in this vice, even though the Scholars of Ahlus Sunnah have agreed upon its impermissibility. Ibn Taymiyyah commented in this regard: “But whoever takes them (Sheikhs, Awliyaa’, Pirs etc..) as intermediaries between Allah and His creation… So that they are the ones to pass on to Allah the needs of His creations, since (they believe that) Allah gives the guidance and the sustenance because of their intercession, so that the people would ask them (the intermediaries), who will then ask Allah, just as the kings’ intermediaries present people’s needs to the kings because they are closer to them from the need-seeker.. Whoever takes them as intermediaries in this manner, then such person is Kaffir and Mushrik, and should be asked to repent, and should be killed if he refuses; such people are Mushabbiha (resemblers), who have resembled the Creator to His creation, and have adopted partners with Him”.
The ways of the Prophets was to call Mankind to the worship of Allah, to seek His Help in every way, for He is the All-Hearer and All-Seer: “And when My slaves ask you concerning Me, then (say) I am indeed near. I respond to the invocations of the supplicant when he calls on Me. So let them obey Me and believe in Me, so that they may be led aright.” [2: 186]
Why do Muslim women wear hijab?
It has been enjoined on us so that we may become pious. A pious Muslimah does whatever Allah and His Messenger have told them to do. Allah says (interpretation of the meaning):
“O you Children of… Adam! We have bestowed on you raiment to cover your shame as well as to be an adornment to you. But the raiment of righteousness, that is the best. Such are among the Signs of Allah, that they may receive admonition.” (Quran 7:26)
“And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what must ordinarily appear therof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, or their brothers’ sons or their sisters’ sons, or their women or the servants whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex, and that they should not strike their feet in order to draw attention to their hidden ornaments. And O you Believers, turn you all together towards Allah, that you may attain Bliss.” (Quran 24:31).
“O Prophet, tell your wives and your daughters and the women of the believers to draw their cloaks close round them (when they go abroad). That will be better, so that they may be recognised and not annoyed. Allah is ever Forgiving, Merciful.” (Quran 33:59)
Allaah has commanded us with every action that is good for us and prohibited us from performing every action that is bad for us. Allaah orders the Muslim woman to wear the hijaab when she steps out of the security of her home or when in the presence of strange men.
So to wear the hijaab is a source of great good for you – the Muslim woman – for many reasons.
1. In Pursuit of Allaah’s Pleasure: You are obeying the commands of your Lord when you wear the hijaab and you can expect great rewards in return.
2. It is Allaah’s protection of your natural beauty. You are too precious to be “on display” for each man to see.
3. It is Allaah’s preservation of your chastity.
4. Allaah purifies your heart and mind through the hijaab.
5. Allaah beautifies your inner and outer countenance with hijaab. Outwardly your hijaab reflects innocence, purity, modesty, shyness, serenity, contentment and obedience to your Lord. Inwardly you cultivate the same.
6. Allaah defines your femininity through the hijaab. You are a woman who respects her womanhood. Allaah wants you to be respected by others, and for you to respect yourself.
7. Allaah raises your dignity through the hijaab. When a strange man looks at you, he respects you because he sees that you respect yourself.
8. Allaah protects your honour 100% through your hijaab. Men do not gaze at you in a sensual way, they do not approach you in a sensual way, and neither do they speak to you in a sensual way. Rather, a man holds you in high esteem and that is just by one glance at you!
9. Allaah gives you nobility through the hijaab. You are noble not degraded because you covered not naked.
10. Allaah demonstrates your equality as a Muslim woman through the hijaab. Your Lord bestows upon you equal worth as your male counterpart, and gives you a host of beautiful rights and liberties. You express your acceptance of these unique rights by putting on the hijaab.
11. Allaah defines your role as a Muslim woman through the hijaab. You are someone with important duties. You are a reflection of a woman of action not idle pursuits. You display your sense of direction and purpose through your hijaab. You are someone that people take seriously.
12. Allaah expresses your independence through the hijaab. You are stating clearly that you are an obedient servant of the Greatest Master. You will obey no one else and follow no other way. You are not a slave to any man, nor a slave to any nation. You are free and independent from all man-made systems.
13. Allaah gives you the freedom of movement and expression through the hijaab. You are able to move about and communicate without fear of harassment. Your hijaab gives you a unique confidence.
14. Allaah wants others to treat you – a Muslim woman – with kindness. And the hijaab brings about the best treatment of men towards you.
15. Allaah wants your beauty to be preserved and saved for just one man to enjoy – your husband.
16. Allaah helps you to enjoy a successful marriage through wearing hijaab. Because you reserve your beauty for one man alone, your husband’s love for you increases, he cherishes you more, he respects you more and he honours you more. So your hijaab contributes to a successful and lasting marriage relationship.
17. Allaah brings about peace and stability in the society through the hijaab! Yes this is true! Men do not cause corruption by forming illegal relationships because you – the Muslim woman – calm their passions. When a man looks at you, he feels at ease, not tempted to fornicate and date.
Therefore, a Muslim woman in hijaab is dignified, not dishonoured; noble, not degraded; liberated, not subjugated; purified, not sullied; independent, not a slave; protected, not exposed; respected, not laughed at; confident, not insecure; obedient, not a sinner; rather:
a guarded pearl.
And ALLAAH knows best.