The Prohibition of Tamtheel

The prohibition of Tamtheel is proven by the text (of the Quran and the Sunnah) and also by the intellect. 

Allah says,

"There is nothing like unto Him." [Soorah ash-Shura (42): 11]

"So put not forward similitude for Allah." [Soorah an-Nahl (16): 74]

"Do you know of any who is similar to Him?" [Soorah Maryam (19): 65]

There are many texts in the Quran and the Sunnah concerning the prohibition of resemblance.

Rational Proof

(for the Prohibition of Resembling Allah to His creation)

It can never ever be rational that the Creator resembles the creation whilst there is a huge difference between the two:

- The Creator is the One who brings (the creation) into existence (from nothingness).

- The creation is that which is brought into existence.

- The Existence of the Creator is Eternal and Everlasting.

- The creation is not always present and can be destroyed, rather it will perish. “Whatsoever is on it (the earth) will perish. And the Face of your Lord full of Majesty and Honor will abide forever." [Soorah ar- Rahman (55): 26-27]

Some of the Salaf (pious predecessors) said that if you read the verse, “Whatsoever is on it (i.e., the earth) will perish.” do not stop at this point; continue to read what is mentioned after it, "the Face of your Lord full of Majesty and Honor will abide forever."

(One should continue reading) in order to establish the clear distinction between the Creator and the creation, and to know the Perfection of Allah and deficiency of others bedsides Him. If someone argues that Allah has affirmed a Face for Himself in the verse, "the Face of your Lord full of Majesty and Honor will abide forever." [Soorah ar-Rahman (55): 27]

(But) I do not understand the Face except like the face of the creation and therefore affirming the Face of Allah necessitates resembling Allah with the creation. (Such is) because the Quran is in Arabic and (the meaning of face) is what is well-known amongst the people, and the most perfect face is the human face. So, the Face of Allah is like the human face.

So, how do we reply?

Reply: This is an incorrect understanding because the Face is attributed to Allah and that which is attributed befits the One, it is attributed to. So, the Face of Allah befits Him, and the human face befits the human.

(For instance), you have a face and the lion has a face, and the cat has a face. So, if we say, the face of a man, the face of a lion and the face of a cat - does this necessitate resemblance?

No one ever says that his face resembles the face of a cat or a lion. So we know from this instance that the face befits the one it is attributed to.

It is thus proven by textual and rational proofs that affirming the Attributes of Allah does not necessitate any resemblance between the Creator and the creation.

Faith in the Oneness of Allah’s Names and Attributes

Those who associate themselves to Islam have split-up with regards to this category of Tawheed. They have split into various groups based on the following three principles;

a) Believing in (all) the Names and Attributes of Allah,

b) Believing in the Names of Allah without believing in His Attributes

c) Believing in the Names of Allah and some Attributes of Allah

There are also those extremists who even deny the Names of Allah and say, "Allah has no Names and no Attributes. We have left them (i.e., the Qur'aanic verses and Ahadeeth which speak about the Names and Attributes of Allah) because they are unclear.”

(the first group) As-Salaf as-Saleh (the pious predecessors) affirmed the Names and Attributes of Allah in their obedience to what is mentioned in the Saying of Allah, "(all) the Most Beautiful Names belong to Allah, so call on Him by them," [Soorah al-A'raf (7): 180] This (above-mentioned verse) is a proof of affirming the Names of Allah and the following verse is a proof of affirming Allah's Attributes, "For Allah is the highest description." [Soorah an-Nahl (16): 60] The meaning of, 'highest description,' is the complete description.

These are two general verses affirming two issues;

(i) The Names of Allah

(ii) The Attributes of Allah

There are numerous details in the Qur'an and the Sunnah (concerning the Names and the Attributes of Allah).

(the second group) Those who affirm Allah's Names without affirming His Attributes say, "Allah is Samee (All-Hearing) without a Hearing, He is Baseer (All-Seeing) without sight.' This is well-known in the Mu'tazilah Madhhab.

The third group affirms the Names of Allah and some Attributes. They affirm seven attributes and negate all the others, and those seven Attributes are: (i) Life, (ii) Knowledge, (iii) Power, (iv) Hearing, (v) Sight, (vi) Will and (vii) Speech.

As-Safaraanee gathered them in his saying, "He has life, Speech and Sight, Hearing, Will, Knowledge and Power..."

Those who affirm the Names and some Attributes of Allah (i.e., the third group) argue, "We affirm these Attributes because (only) these attributes are approved by the intellect while the rest are not approved by the intellect, so we do not affirm them.

(Intellectual proofs of the third group are;)

The existing creation proves that it was originated. Its origin proves power (to originate) because there cannot be origination without power. This is an intellectual proof (for Allah's Attribute of Power).

Choice proves Will - i.e. (the choice/will) to make the sun, the moon, the sky and the earth. All this proves the Will of their Creator, Who Willed that these things should be as they are. This is also an intellectual proof (for Allah's Attribute of Will) If we look into the creation, we find it to be a perfectly coherent creation. Coherence proves knowledge because an ignorant cannot create coherence.

So, three Attributes have been affirmed for Allah (i) Power, (ii) Will and (iii) Knowledge and these three cannot exist except with life and therefore they affirm that Allah is Living. A living would be hearing, seeing and speaking which are attributes of perfection or a living would be blind, deaf and dumb which are attributes of deficiency. So, (they say) it is obligatory to affirm the attribute of perfection for the Living. So, these are their logical proofs based upon which they affirm seven Attributes for Allah.

If one of them is asked to affirm the attribute of Mercy for Allah, he refuses saying, “I do not affirm Mercy for Allah because I explain it as I believe. I say, Mercy is the Will of doing good, or it is doing good itself." and therefore he does not understand Mercy as an Attribute (of Allah).

But we say, This (understanding/explanation) is wrong. (Moreover,) We can rationally prove the Mercy (of Allah) through the effects of Allah's Mercy that we witness (in the world). Blessings (of Allah for His creatures) that cannot be enumerated are due to the Mercy (of Allah). Cruelty from which we are protected is also due to the Mercy (of Allah). These blessings prove the Attribute of Mercy (for Allah). The proof of blessings for affirming the Mercy of Allah is stronger than the proof of choice for affirming the Will of Allah because the former is known by both the common and the learned. Despite this, they deny the Attribute of Mercy and affirm the Attribute of Will. From this instance, it becomes known that whosoever forsakes the path of the Salaf, he is in constant decline because there is no harmony in falsehood. "Do they not consider the Qur'an carefully? Had it been from other than Allah, they would surely have found therein much contradiction." [Soorah an-Nisa (4): 82]

Our (Ahlus-Sunnah wal-Jama'ah's) belief concerning the Names and Attributes of Allah is that we affirm all the Names and Attributes of Allah that Allah has affirmed for Himself. We purify this affirmation from the two great prohibitions:

- Tamtheel (resembling Allah to His creation)

- Takyeef (asking how the Names and Attributes are).

Pillars of the Correct Worship

Worship centers around three pillars

(a) love

(b) fear

(c) hope

Worship comprises all of these; love with humbleness, and fear with hope. Allah says describing His believing slaves, "whom He will love and they will love Him." [Soorah al-Maida (5):54] and, "those who believe, love Allah more (than anything else)." [Soorah al-Baqarah (2):165] He said describing His Messengers and Prophets, "Verily, they used to hasten on to do good deeds and they used to call on Us with hope and fear and used to humble themselves before Us." [Soorah al-Ambiya (21): 90]

Some of the Salaf have said,

- He who worships Allah with love alone is a Zindeeq (heretic).

- He who worships Allah with hope alone is a Murjee

- He who worships Allah with fear alone is a Hurooree (from the Khawarij)

- He who worships Allah with love, fear and hope is a Mumin Muwahhid (believer).

Shaikhul-Islam Ibn Taymiyyah has mentioned this is his essay, 'al- Ubodiyah,' and he also writes, "Thus, the Deen of Allah is worship, obedience and submission to Him. As for Ibadah, its original meaning also denotes lowliness and submission. One says, 'a pathway that is mu'abbad,' i.e. it has become smoothed out because of being treaded upon. However, the Ibadah that has been enjoined (upon us) encompasses the meaning of submission along with the meaning of love. It embodies the utmost degree of submission to Allah through utmost degree of love to Him...

One who submits to a person whilst possessing hatred for him is not an aabid (worshipper) of him and if he was to love someone and at the same time does not submit to him, he is likewise not an aabid of him as is the case of a man who loves his child and friend.

Consequently, only one of the two (qualities) is not sufficient as far as the Ibadah of Allah is concerned. It is necessary that Allah be the most beloved - above all else - to the abd (the slave) and he should hold Allah to be the greatest of all. Indeed none other than Allah deserves total love and submission...”

Allamah Ibnul-Qayyim (rahimahullah) writes in Nuniyyah: "Worship of Allah is utmost love for Him, along with the worshipper's submission, these are the two axis upon which the orbit of Ibadah revolves.

It does not revolve until the axis are established, and that which causes it to turn is the command of the Messenger, not desires, soul or Shaytan.”

Allamah Ibnul-Qayyim (rahimahullah) likened the revolution of worship upon love and submission for the beloved (i.e. Allah) - to the revolution of a celestial body upon its axis. He mentioned that the revolution of worship is by the command of the Messenger and what he has ordered - not desire or what the soul or the Shaytan orders him because such would not be worship. So the orders of the Messenger revolves the orbit of worship - not innovations, desires or blind- following of the forefathers."

Misunderstandings in defining al-Ibadahhh

Ibadah is Tawqeefiyah meaning nothing can be legislated concerning it except with a proof from the Book and the Sunnah. Any act which is not legislated by Allah is considered a rejected innovation as the Messenger of Allah said, "Whoever performs an action that is not ordered by us is rejected." [Agreed upon] meaning the action is rejected and not accepted. Moreover, it is recorded as a sin because it is disobedience.

The correct Manhaj (manner) of performing the legislated worship is moderation between being easy and harsh and between laziness and extremism. Allah says to His Messenger, "So stand you firm and straight as you are commanded and those (your companions) who turn in repentance (unto Allah) with you, and transgress not (Allah's legal limits)." [Soorah Hud (11): 112]

In this noble verse, the correct Manhaj to perform worship has been mentioned, which is to adhere to moderation without negligence or extremism – and according to the legislation, 'as you are commanded.'

Allah reinforced the above with His Saying, "and transgress not (Allah's legal limits)." Transgression is to go beyond bounds due to harshness and stubbornness and this is exaggeration.

Three Companions of Allah's Messenger considered their deeds insignificant, one of them said, 'I will fast and not break my fast.' And another said, 'I will pray and not sleep.' And the third said, 'I will not marry women.' The Prophet said, 'As for me then I fast and break my fast and I marry women so whoever turns away from my Sunnah is not from me.' [Agreed upon]

Two misguided groups regarding the issue of Ibadah

The first group fell short in their understanding of Ibadah and became lenient in performing it until they cancelled out many forms of worship, and reduced the meaning of worship to certain actions and some rituals that are performed in the mosques. According to them worship does not extend over the house, office, workshop, streets, neither in their dealings, politics, in seeking judgment to their dispute, nor in any other aspect of life.

Yes, the mosque has a virtue, and it is obligatory to perform five daily prayers in it, but worship envelopes all aspects of a Muslim's life - inside the mosque and outside it.

The second group overstressed in implementing worship to the extent of exaggeration; they raised the Mustahabb (recommended) actions to the level of Wajib (obligatory), and prohibited some Mubah (permissible actions), and declared deviant and mistaken those people, who disagreed with their Manhaj (way) and proved their understanding to be incorrect.

And the best guidance is the guidance of Muhammad and the worst of affairs are the newly invented matters.

Allah created everything for the purpose of worship

Allah says, "I created not the jinn and humans except that they should worship Me (Alone). I seek not any provision from them nor do I ask that they should feed Me." [Soorah an-Najm (51): 56]

Allah informs us (in this verse) that the wisdom behind creating the Jinn and humans is that they establish His worship. However, Allah is not in need of their worship but they are in need of Him due to their poverty before Him - so they (ought to) worship Him in compliance with His Sharee'ah. So,

- He who does not worship Allah is arrogant.

- He who worships Him and others with Him is a Mushrik (one, who associates partners with Allah).

- He who worships Him by other than what He has legislated is a Mubtadi (an innovator).

- He who worships Him Alone with that which He has legislated is a Mumin (believer) and Muwahhid (one who establishes Tawheed in its correct manner).

Ibadah has many forms. It includes all forms of outward obedience of the tongue and the limbs and inward obedience of the heart like remembrance of Allah, reciting the Qur'aan, Salaat, Zakaat, Siyam, Hajj, commanding the good and forbidding the evil, doing good to the relatives, orphan, poor and travelers.

Similarly, love of Allah and His Messenger, fear of Allah and returning to him, sincerity in the Deen, (Sabr) being patient with His Rule and (Radaa) being pleased with His Decree, (Tawakkul) reliance upon Him, (Rajaa) hope in His Mercy, (Khauf) fear from His punishment (are worships of the heart).

Ibadah includes all the actions of a Mu'min (believer) if he intends to worship Allah with them or that which aids this purpose. Even his habits (become worship) if he intends to worship Allah with them like sleep, food, drink, buying and selling, seeking provision and marriage. All actions if accompanied by good intentions turn into worship and worship is thus not limited to the known rituals.

Meaning of al-Ibadah

The basic meaning of Ibadah is humility and submission. In the Sharee'ah, it has numerous definitions but their meaning is one. From them are:

- To worship Allah in conformity to what He has ordered upon the tongues of His Messenger.

- Utmost submission with utmost love for Allah.

- A more general meaning of al-Ibadah is that it is a comprehensive term for everything that Allah loves and is pleased with from speech and actions - inwardly and outwardly.

Worship is categorized as worship of the heart, tongue and limbs.

- Fear, hope, love, reliance, desire, reverence are worships of the heart.

- Glorifying Allah, thanking Allah by the tongue and heart are worships of the heart and tongue.

- Salaat, Zakaat, Hajj are worships of the limbs and heart.

Apart from these, there are numerous other worships of the heart, tongue and limbs.

Faith in the Oneness of Allah’s Worship

Allah is the true ilah (the one who deserves to be worshiped). No one shares with Him this Right (of being worshiped) neither an Angel nor any Prophet. Therefore 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.)"

“We did not send any Messenger before you (O Muhammad ) but We inspired him (saying), 'La ilaha illa Ana' (there is no ilah except Me), so worship Me (Alone)." [Soorah al-Anbiya (21): 25] "Verily, We have sent among every nation, a Messenger (proclaiming), "Worship Allah (Alone), and avoid Taghoot (false deities)." [Soorah an-Nahl (16): 36]

So if someone believes in the Existence of Allah and believes in the Rububiyah of Allah but he worships others alongside Allah then he is not a believer in Allah until he singles out Allah in His Uluhiyyah.

One might say that Allah approved the characteristic of Uluhiyyah (worship) for others besides Him. Allah said about Ibraheem, "Is it aliha (pl. of ilah) other than Allah that you seek?" [(37): 86] and Allah says, "Invoke not any other ilah along with Allah." [(28): 88] and other verses. So how can it be correct to say, "Allah is Alone in Uluhiyyah."

Reply: Uluhiyyah (worship) that is established for other than Allah is false Uluhiyyah. It is therefore absolutely denied, like in the saying of the Prophets to their nations, "Indeed, We sent Nuh to his people and he said, 'O my people! Worship Allah! You have no other Ilah but Him.'" [al-A'raf (7): 59] Those (other than Allah) are false ilah, "That is because Allah, He is the Truth and what they (the polytheist) invoke besides Him, it is Batil (false)." [al-Hajj (22): 62]

Shaikh Saleh al-Fawzan writes in Mujmal Aqeedah as-Salaf,

"Tawheed al-Uluhiyyah has (always) been the dispute between the Messengers and their nations. Every Messenger was sent summoning his nation, 'O my nation, worship Allah, there is no deity worthy of being worshiped except Him.' The Messengers did not summon their nations saying, 'O my people, verily Allah is your Lord' because all the nations believed in the Lordship of Allah.

The Messengers called their nation to worship their Lord alone for whom they affirmed Lordship and confessed that He is the Sole Creator, the Sole Sustainer and the One who runs the affairs of the universe. The Messengers called their nations to single out Allah just like they single out Him in Creation and the running of affairs. So the Messengers argued with their people based upon what they already affirmed.

The Qur'an mentions Tawheed ar-Rububiyah as an argument against the disbelievers and invites them to adhere to the necessary requirement of their belief. Oh disbelievers, if you accept that Allah is the Sole Creator, the Sole Provider and He Alone saves you from harm and destruction – then why do you turn towards others besides Him, those who have no authority in anything - neither creation, provision nor running the affairs of the universe, "Is then He, Who creates as one who creates not? Will you not then remember?" [(16): 17] So Tawheed al-Uluhiyyah is that which the Messengers called to. 

There still exists dispute concerning Tawheed al-Uluhiyyah between the people of Tawheed and the people of misguidance. Those who posses the sound Aqeedah call those 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 approving for them attributes of Lordship - that they should return back to the sound Aqeedah and single out Allah in His worship. They should abandon this dangerous matter which has overtaken them because it is the religion of the Jahiliyyah, rather it is worse than Jahiliyyah because the people of Jahiliyyah would become sincere to Allah at times of hardships and associate partners with Him only during ease.

But the Shirk of these misled people is continuous during ease and hardship. Rather their shirk during hardship is more severe! If matters become worse for them, you hear them calling out to the awliya and the dead for help whereas the Mushrikeen (at the time of Allah's Messenger ) would sincerely invoke Allah when they were afflicted with calamity...

So, Tawheed al-Uluhiyyah was the call of all the Messengers who called their nations to worship Allah alone and it is this category of Tawheed which was the cause of dispute (between the Prophets and their nations) and it is for this category of Tawheed that the Messengers fought the Mushrikeen until they abandoned shirk and this is the meaning of La ilaha illa Allah because ilah means the deity and therefore we understand La ilaha illa Allah to mean there is no true deity (worthy of being worshiped) except Allah. Ilah does not mean – as some misguided explain – the One who is capable of creating and originating!”

Islam is a Code of Life

It is a Muslim belief that Muhammad's (pbuh) mission was for the whole world and for all the time; because: The mission of Muhammad(pbuh), as well as of other prophets who brought the universal message of Islam, does not end with the announcement of the message. He has to guide the people by explaining to them the implications of the Islamic creed, the morale code, the divine injunctions and commandment, and the form of worship that sustains the whole system. He has to exemplify the faith so others can pattern their participation in the evolution of Islamic culture and civilization. The believers must grow under his guidance into an organized community so that Allah's word will prevail over all other words.

• Spiritual Life: prayer (salah), fasting, charity giving (zakah), pilgrimage (hajj), love for Allah and His Messenger, love for truth and humanity for the sake of Allah, hope and trust in Allah at all times and doing good for the sake of Allah.
• Intellectual Life: True knowledge based on clear proof and indisputable evidence acquired by experience or experiment or by both. The Quran points to the rich sources of knowledge in the whole universe. Islam demands faith in Allah on the basis of knowledge and research and leaves wide open all field of thought before the intellect to penetrate as far it can reach.
• Personal Life: purity and cleanliness, a healthy diet, proper clothing, proper behaviour, and good healthy sexual relations within marriage.
• Family Life: A family is a human social group whose members are bound together by the bond of blood ties and/or marital relationship and nothing else (adoption, mutual alliance, common law, trial marriage...etc.). Marriage is a religious duty on all who are capable of meeting its responsibilities. Each member of the family has rights and obligations.
• Social Life: Man is ordained by Allah to extend his utmost help and kindness to other family members, relations, servants and neighbours. No superiority on account of class, colour, origin or wealth. Humanity represents one family springing from the one and the same father and mother. The unity of the humanity is not only in its origin but also in its ultimate aims.
• Economical Life: Earning one's living through decent labour is not only a duty but a great virtue as well. Earning is man's private possession. The individual is responsible for the prosperity of the state and the state is responsible for the security of the individual. The Islamic economic system is not based on arithmetical calculations alne but also on moral and principles. Man comes to this world empty-handed and departs empty-handed. The real owner of things is Allah alone. Man is simply a trustee.
• Political Life: The sovereignty in the Islamic State belongs to Allah; the people exercise it by trust from Him to enforce His laws. The ruler is only an acting executive chosen by the people to serve them according to Allah's law. The State is to administer justice and provide security for all citizens. Rulers and administrators must be chosen from the best qualified citizens. If an administration betrays the trust of Allah and the people, it has to be replaced. Non-Muslim can administer their personal life of marriage, divorce, foods and inheritance according to the Islamic law or to their own religious teachings. They may pay Zakah or a different tax tributes "Jizyah". They are entitled to full protection and security of the State including freedom of religion.
• International Life: Man has a common origin, human status and aim. Other people's interests and right to life, honour and property are respected as long as the right of Muslim are in tact. Transgression is forbidden. War is only justified if the state security is endangered. During war, destruction of crops, animals and homes, killing non-fighting women, children and aged people are forbidden.

Application of Faith

God has laid down for a Muslim four major exercises of faith, some are daily, some weekly, some monthly, some annually and some are required as a minimum of once in a lifetime. These exercises of faith are to serve man's spiritual purposes, satisfy his human needs and to mark his whole life with a Divine touch. These major exercises of faith are:

Praying, to the Creator on a daily basis, is the best way to cultivate in a man a sound personality and to actualize his aspiration. Allah does not need man's prayer because He is free of all needs. Salah is for our benefit which are immeasurable and the blessings are beyond imagination.

In salah, every muscle of the body joins the soul and the mind in the worship and glory of Allah. Salah is an act of worship. It is a matchless and unprecedented formula of intellectual meditation and spiritual devotion, of moral elevation and physical exercise, all combined.

Offering of salah is obligatory upon every Muslim male and female who is sane, mature and in case of women free from menstruation and confinement due to child birth. Requirements of salah: performing of ablution (Wudu), purity of the whole body, clothes and ground used for prayer, dressing properly and having (or declaring) the intention and facing the Qiblah; the direction of the Ka'bah at Mecca.

Obligatory Salah: Five daily salahs, the Friday's noon congregation salah and the funeral salah.

Highly recommended salah: Those accompanying the obligatory salah and the two great festival salahs.

Optional salah: Voluntary salah during the day and night.

Times of Obligatory Salah:

Early Morning - after dawn and before sunrise.

Noon - after the sun begins to decline from its zenith until it is about midway on its course to set.

Mid-afternoon - after the expiration of the noon salah time until sunset.

Sunset - immediately after sunset until the red glow in the western horizon disappears.

Evening - after the expiration of the sunset salah until dawn.

Salah should be offered in its due time, unless there is a reasonable excuse. Delayed obligatory salah must be made up. In addition to the prescribed salah, a Muslim expressed gratitude to God and appreciation of His favours and asks for His mercy all the time. Especially at times of, for example: childbirth, marriage, going to or rising from bed, leaving and returning to his home, starting a journey or entering a city, riding or driving, before or after eating or drinking, harvesting, visiting graveyards and at time of distress and sickness.

Fasting is abstaining completely from eating, drinking, intimate sexual contacts and smoking from the break of dawn till sunset. It is a matchless Islamic institution which teaches man the principle of sincere love to God. Fasting teaches man a creative sense of hope, devotion, patience, unselfishness, moderation, willpower, wise saving, sound budgeting, mature adaptability, healthy survival, discipline, spirit of social belonging, unity and brotherhood.

Obligatory fasting is done once a year for the period of the month of Ramadan; the ninth month of the Islamic year. Recommended fasting every Monday and Thursday of every week, three days in the middle of each Islamic month, six days after Ramadan following the Feast Day and a few days of the two months before Ramadan. Fasting of Ramadan is a worship act which is obligatory on every adult Muslim, male or female if he/she mentally and physically fit and not on a journey. Exception: women during their period of menstruation and while nursing their child and also in case of travel and sickness.

Charity giving is an act of worship and spiritual investment. The lateral meaning of Zakah is purity and it refers to the annual amount in kind or coin which a Muslim with means must distribute among the rightful beneficiaries. Zakah does not only purifies the property of the contributor but also purifies his heart from selfishness and greed. It also purifies the heart of the recipient from envy and jealousy, from hatred and uneasiness and it fosters instead good-will and warm wishes for the contributors.

Zakah has a deep humanitarian and social-political value; for example, it frees society from class welfare, from ill feelings and distrust and from corruption. Although Islam does not hinder private enterprise or condemn private possession, it does not tolerate selfish and greedy capitalism. Islam adopts a moderate but positive and effective course between individual and society, between the citizen and the state, between capitalism and socialism, between materialism and spiritualism.

Zakah is paid on the net balance after paying personal expenses, family expenses, due credits, taxes, etc. Every Muslim, male or female who at the end of the year is in possession of the equivalent of 85 g of gold (approx. $1400 in 1990) or more in cash or articles of trade, must give Zakah at minimum rate of 2.5%. Taxes paid to government do not substitute for this religious duty. Contributor should not seek pride or fame but if disclosing his name and his contribution is likely to encourage others, it is acceptable to do so.

The recipient of Zakah are: the poor, the needy, the new Muslim converts, the Muslim prisoners of war (to liberate them), Muslim in debt. Also employees appointed to collect Zakah, Muslim in service of research or study or propagation of Islam, wayfarers who are foreigners in need of help.

It is a pilgrimage to Mecca, at least once in a lifetime and it is obligatory upon every Muslim male and female who is mentally, physically and financially fit. It is the largest annual convention of faith on earth (in 1989: 2.5 million). Peace is the dominant theme. Peace with Allah, with one's soul, with one another, with all living creatures. To disturb the peace of anyone or any creature in any shape or form is strictly prohibited.

Muslim from all walks of life, from every corner of the globe assemble in Mecca in response to the call of Allah. There is no royalty but loyalty of all to Allah, the Creator. It is to commemorate the Divine rituals observed by the Prophet Abrahim and his son Ishmael, who are the first pilgrim to the house of Allah on earth; the Ka'bah. It is also to remember the grad assembly of the Day of Judgement when people will stand equal before Allah.

Muslims go to Mecca in glory of Allah, not to worship a man. The visit to the tomb of Prophet Muhammad at Madena is highly recommended but not essential in making the Hajj valid and complete.

Tawheed ar-Rububiyah necessitates Tawheed al-Uluhiyah

Tawheed ar-Rububiyah necessitates Tawheed al-Uluhiyah i.e., he who declares Tawheed ar-Rububiyah and affirms that there is no Creator, Provider or Controller of the Universe except Allah - then he is required 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.

Tawheed ar-Rububiyah is a proof of Tawheed al-Uluhiyah and thus Allah has primarily used Tawheed ar-Rububiyah as a proof against the deniers of Tawheed. He says, "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)." [Soorah al-Baqarah (3):21-22]

Allah thus ordered them with Tawheed al-Uluhiyah - which is His worship - and He presented as a proof - Tawheed ar-Rububiyah which is that Allah created the people of the earlier times and the latter generations. He 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 - such partners, whom he knows that they have not done any of the above or anything else besides that.

It is a natural instinct to affirm Tawheed al-Uluhiyah which is proved by Tawheed ar-Rububiyah because every person clings to the origin of his creation and the source of his benefit and harm. He then turns to the means which bring him closer to Him, please Him and strengthen the bond between them. Thus, Tawheed ar-Rububiyah is a door to Tawheed al-Uluhiyah and thus Allah used it as a proof against the Mushrikeen (those who associate a partner with Allah), Allah says in the Qur’an

"Say, 'Whose is the earth and whosoever is therein? If you know!' They will say, 'It is Allah's!' Say, 'Will you not then remember?' Say, 'Who is (the) Lord of the seven heavens, and (the) Lord of the Great Throne?' They will say, 'Allah.' Say, 'Will you not then fear Allah.'

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?" [Soorah al-Mu'minoon (23): 84]

"Such is Allah, your Lord! None deserves worship but He, the Creator of all things. So worship Him (Alone)." [Soorah al-An'aam (6): 102]

So, Allah used His Oneness in Lordship as a proof to establish that He alone deserves to be worshiped.

The slave cannot be a Muwahhid (one who believes in Tawheed in the correct manner) by affirming Tawheed ar-Rububiyah alone - until he declares Tawheed al-Uluhiyah and establishes it. The Mushrikeen used to proclaim Allah's Oneness in Rububiyah but it did not qualify them to enter Islam. The Messenger of Allah fought them while they were declaring that Allah is the Creator and Provider, the One, Who gives life and death as Allah says, "If you ask them who created them, they will surely say, 'Allah.''[Soorah Zukhruf (43): 87]

"Indeed if you ask them, 'Who has created the heavens and the earth?' They will surely say, 'The All-Mighty, the All-Knower created them." [Soorah az-Zukhruf (43): 9]

"Say, 'Who provides for you from the sky and from the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs?' They will say, 'Allah.'" [Soorah Yunus (10): 31]

Plentiful similar verses can be found in the Qur'an. He, who claims that Tawheed is to affirm the Existence of Allah or declare that Allah is the Creator and the One, Who disposes the affairs of the Universe, and restricts himself to this definition - then he does not know the reality of Tawheed to which the Messenger called. Because he has halted at the affair, which necessitates (i.e., Tawheed ar-Rubibiyah) and he has abandoned what it necessitates (i.e., Tawheed al-Uluhiyah) or he has stopped at the proof and abandoned what it proves."

Faith in Allah’s Existence Part 4

(Divine) Religions prove the Existence of Allah

If man was to consider all the religions, he will realize that the One, Who revealed and legislated these religions, is the Lord.

Allah says, "Do they not then consider the Qur'an carefully? Had it been from other than Allah they would surely have found therein much contradictions." [Soorah an-Nisa (4): 82]

Consistency and compatibility of the Qur'an, lack of contradictions (in the Qur'an), Qur'anic verses confirming each other – all this proves that the Qur'an was revealed from Allah.

The fact that this religion - rather all the Divine religions’ being in complete conformity to the well-being of the slaves is a proof that they are from Allah. However, all the religions have been distorted and changed by those who oppose it, "there are some who displace words from (their) right places." [Soorah an-Nisa (4): 46] But all the religions that were revealed upon the Prophets testified to the Existence of Allah, His Wisdom and Knowledge.

Faith in Allah’s Existence Part 3

The Fitrah (natural human instinct) proves the Existence of Allah

When faced with calamities, man instinctively says, "O Allah." We are told that when an unexpected harm befalls, even some disbelievers and atheists - due to slip of the tongue and without realizing – say, "O Allah."

This occurs because the Fitrah of man testifies to the Existence of Allah, "(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." [Soorah al-A'raf (7): 172]

Shaikh Fawzan writes in Aqeedah at-Tawheed,

"Firawn - who is famous for his pretense of denying the (existence of ) Lord, was convinced about it inwardly, as Moosa said to him, "Verily you know that these signs have been sent down by none but the Lord of the heavens and the earth as clear (evidences)." [Soorah al-Isra (17): 102]

Allah said about Fir'awn and his people, "they belied them (those Ayaat) wrongfully and arrogantly, though their own selves were convinced thereof." [Soorah An-Naml (27): 14]

Similarly, today the denial of the atheist is also superficial and out of stubbornness. Otherwise, they surely affirm within themselves that there is nothing that exists except that it has an originator. There is no creation except that it has a creator. There is no trace except that it has someone who formed that trace. He, the Exalted, says, "Were they created by nothing, or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief." [Soorah at-Toor (52): 35-36]

Consider all parts of this world, you will find it testifying to the existence of its Originator, Creator and Owner. Denial and rejection of a Creator is like denying and rejecting knowledge - No difference. (Because the correct knowledge proves the existence of the Creator).

The atheist who boast about their denial of the Lord's existence, do so out of pride and lack of sound intellect and ideologies. He who is like them has revoked his intelligence and invited people to scoff at him. As the poet says,

“How can Allah be disobeyed and rejected by the jahid (the denier), (while) in everything, there is a sign which points out that he is waahid (One).”

Faith in Allah's Existence Part 2

Senses and experiences prove the Existence of Allah

We sense (the Existence of Allah) through the acceptance of our supplications. For example a man calls upon Allah saying, "O Allah." and Allah responds to his call, dispels his harm and grants his desires. This is because the man says, "O Allah." So there is a Lord Who Heard his call and Responded.

We Muslims read in the Qur'an that Allah responded to the supplications of His Prophets, "(remember) Nuh, when he cried (to Us) aforetime. We heard his invocation and saved him and his family from great distress " [Soorah al-Anbiya (21): 76]

"(Remember) Ayub, 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." [Soorah al-Anbiya (21): 83-84]

Numerous verses can be found in this regard. (Real life) observations (too) testify to the Existence of Allah.

Faith in Allah’s Existence - Part I

Intellectual Proof for the Existence of Allah

This universe runs in perfect order which cannot be interrupted. Its parts do not clash or collide into one another. "It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit." [Soorah Ya-Sin (36): 40]

Is it logical that this enormous universe with its perfect order could be the creator of itself?

No, it is not. This universe cannot be the creator of itself because this would mean that nothingness brought the creation into existence whereas nothingness cannot originate. So, it is impossible that this universe could be the creator of itself.

It is also not possible that this great universe could be a result of coincidence because it is running in a steady and marvelous order. Whenever there is a coincidence, it is more likely that it will not cause order. It is not possible that there occurs a coincidence except that it brings interruption.

Abu Hanifa (rahimahullah) was known for his intelligence and so there came to him a group of atheists asking him to prove the Existence of Allah.

Imam Abu Hanifa said, "Let me think," then he remarked, "I am thinking about a loaded ship that was tied to a port. The cargo unloaded itself without porters and the ship sailed away without a captain.”

(Upon hearing this,) the atheists declared, "How can you say something like this! This is impossible. We cannot believe in it.”

Imam Abu Hanifa (rahimahullah) replied, "If you do not believe in this then how do you believe in the sun, the moon, the stars, the sky and the earth – how can you believe that all these came into existence without an Originator?"

Allah points out this intellectual proof in His Saying, "Were they created by nothing or were they themselves the creators?" [Soorah at-Tur (52): 35]

A Bedouin was asked, "How do you know your Lord?"

The Bedouin could only reply with (the example of ) that which was before him, so he said, "Droppings tell of a camel. Foot-prints tell of a traveler. The sky, the earth with mountain passes, seas with waves - do they not tell of the All-Hearer, the All-Seer?"

- Yes (they do), without doubt.

Shaikh Saleh ibn Fawzan al-Fawzan writes in Aqeedah at-Tawheed,

"It is necessarily known that every effect has a cause."

It is instinctively known even to a young child that if he is hit then there surely exists someone (or something) which caused it. So although he may have not seen the doer, he will ask, 'Who hit me?'

If he is told, 'Nobody hit you,' – it will not be acceptable to his mind that the hitting occurred without a doer...

This is why Allah says, 'Were they created by nothing, or were they themselves the creators?' [Soorah Toor (52): 35]

This verse mentions limited possibilities. Moreover, Allah mentions them in a negative form in order to assert that (the answer to) this is known by necessity and cannot be denied. He says, "Were they created by nothing?" meaning without a Creator? or did they create themselves? Verily, both these matters are false.

It is thus established that there exists a Creator Who Created them and He is Allah - there is no creator other than Him. Allah says, "This is the creation of Allah. So, show Me that which those (whom you worship) besides Him have created." [Soorah Luqman (31): 11] "Verily! Those whom you call upon besides Allah, cannot create (even) a fly, even if they combine together for the purpose." [Soorah al-Hajj (22): 73]

Although this challenge has been repeatedly brought up, no one has ever claimed to create anything. So, it is established that Allah is the Sole Creator, Who has no partners.”

Means of Avoiding Deviation From Correct Aqeedah

1. Returning to the Book of Allah and the Sunnah of His Messenger to derive the correct Aqeedah just like as-Salaf as-Saleh. "The later part of this Ummah will not be corrected except by that which corrected its earliest part."

With this (it is also necessary to be) aware of the beliefs of the deviant groups. To know their doubts in order to refute them and warn against them - because he who does not know evil, tends to fall into it.

2. Giving importance to teaching the correct Aqeedah - the Aqeedah of as-Salaf as-Saleh - in different educational levels and giving it ample share of the syllabus and arranging precise examinations on the subject.

3. Organizing study of the pure books of the Salaf and staying far from books of deviant groups like the Sufis, the innovators, the Jahmiyyah, the Mu'tazilah, the Ash'aris, the Maturidis and others - except for knowing (their deviation) so as to refute what is in them of falsehood and warn against them.

4. Establishing Duat (callers) who revive the Aqeedah of the Salaf for the people and refute the misguidance of the deviated groups.”

Ar-Rahman Ar-Rahim

Ar-Rahman and Ar-Rahim are two names derived from Ar-Rahmah (the mercy), but Rahman has more meanings that pertain to mercy than Ar-Rahim. There is a statement by Ibn Jarir that indicates that there is a consensus on this meaning. Further, Al-Qurtubi said, "The proof that these names are derived (from Ar-Rahmah), is what At-Tirmidhi recorded - and graded Sahih from `Abdur-Rahman bin `Awf that he heard the Messenger of Allah say, 

(Allah the Exalted said, 'I Am Ar-Rahman. I created the Raham (womb, i.e. family relations) and derived a name for it from My Name. Hence, whoever keeps it, I will keep ties to him, and whoever severs it, I will sever ties with him.') He then said, "This is a text that indicates the derivation.'' He then said, "The Arabs denied the name Ar-Rahman, because of their ignorance about Allah and His attributes.'' 

Al-Qurtubi said, "It was said that both Ar-Rahman and Ar-Rahim have the same meaning, such as the words Nadman and Nadim, as Abu `Ubayd has stated. Abu `Ali Al-Farisi said, `Ar-Rahman, which is exclusively for Allah, is a name that encompasses every type of mercy that Allah has. Ar-Rahim is what effects the believers, for Allah said, 

(And He is ever Rahim (merciful) to the believers.)' (33:43) Also, Ibn `Abbas said - about Ar-Rahman and Ar-Rahim, `They are two soft names, one of them is softer than the other (meaning it carries more implications of mercy).''' 

Ibn Jarir said; As-Surri bin Yahya At-Tamimi narrated to me that `Uthman bin Zufar related that Al-`Azrami said about Ar-Rahman and Ar-Rahim, "He is Ar-Rahman with all creation and Ar-Rahim with the believers.'' Hence. Allah's statements, 

(Then He rose over (Istawa) the Throne (in a manner that suits His majesty), Ar-Rahman) (25:59),) and, 

(Ar-Rahman (Allah) rose over (Istawa) the (Mighty) Throne (in a manner that suits His majesty).) (20:5) 

Allah thus mentioned the Istawa - rising over the Throne - along with His Name Ar-Rahman, to indicate that His mercy encompasses all of His creation. Allah also said, 

(And He is ever Rahim (merciful) to the believers), thus encompassing the believers with His Name Ar-Rahim. They said, "This testifies to the fact that Ar-Rahman carries a broader scope of meanings pertaining to the mercy of Allah with His creation in both lives. Meanwhile, Ar-Rahim is exclusively for the believers.'' Yet, we should mention that there is a supplication that reads, 

(The Rahman and the Rahim of this life and the Hereafter) 

Allah's Name Ar-Rahman is exclusively His. For instance, Allah said, 

(Say (O Muhammad ): "Invoke Allah or invoke Ar-Rahman (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names) (17:110),) and, (And ask (O Muhammad ) those of Our Messengers whom We sent before you: "Did We ever appoint alihah (gods) to be worshipped besides Ar-Rahman (Most Gracious, Allah)'') (43:45). 

Further, when Musaylimah the Liar called himself the Rahman of Yamamah, Allah made him known by the name `Liar' and exposed him. Hence, whenever Musaylimah is mentioned, he is described as `the Liar'. He became an example for lying among the residents of the cities and villages and the residents of the deserts, the bedouins. 

Therefore, Allah first mentioned His Name - Allah - that is exclusively His and described this Name by Ar-Rahman, which no one else is allowed to use, just as Allah said, 

(Say (O Muhammad ): "Invoke Allah or invoke Ar-Rahman (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names.'') (17:110) 

Only Musaylimah and those who followed his misguided ways described Musaylimah by Ar-Rahman. 

As for Allah's Name Ar-Rahim, Allah has described others by it. For instance, Allah said, 

(Verily, there has come unto you a Messenger (Muhammad ) from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad ) is anxious over you (to be rightly guided) for the believers (he is) kind (full of pity), and Rahim (merciful)) (9:128). 

Allah has also described some of His creation using some of His other Names. For instance, Allah said, 

(Verily, We have created man from Nutfah (drops) of mixed semen (sexual discharge of man and woman), in order to try him, so We made him hearer (Sami`) and seer (Basir) (76:2). 

In conclusion, there are several of Allah's Names that are used as names for others besides Allah. Further, some of Allah's Names are exclusive for Allah alone, such as Allah, Ar-Rahman, Al-Khaliq (the Creator), Ar-Raziq (the Sustainer), and so forth. 

Hence, Allah started the Tasmiyah (meaning, `In the Name of Allah, Most Gracious Most Merciful') with His Name, Allah, and described Himself as Ar-Rahman, (Most Gracious) which is softer and more general than Ar-Rahim. The most honorable Names are mentioned first, just as Allah did here.

The Meaning of "Allah

Allah is the Name of the Lord, the Exalted. It is said that Allah is the Greatest Name of Allah, because it is referred to when describing Allah by the various attributes. For instance, Allah said, 

(He is Allah, beside Whom La ilaha illa Huwa (none has the right to be worshipped but He) the Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful. He is Allah, beside Whom La ilaha illa Huwa, the King, the Holy, the One free from all defects, the Giver of security, the Watcher over His creatures, the Almighty, the Compeller, the Supreme. Glory be to Allah! (High is He) above all that they associate as partners with Him. He is Allah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names. All that is in the heavens and the earth glorify Him. And He is the Almighty, the Wise) (59:22-24). 

Hence, Allah mentioned several of His Names as Attributes for His Name Allah. Similarly, Allah said, 

(And (all) the Most Beautiful Names belong to Allah, so call on Him by them) (7:180), and, 

(Say (O Muhammad :) "Invoke Allah or invoke the Most Gracious (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names.'') (17:110) 

Also, the Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah said, 

(Allah has ninety-nine Names, one hundred minus one, whoever counts (and preserves) them, will enter Paradise.)

Source: Tafseer Ibn Kathir

Causes of Deviation From Correct Aqeedah

Deviation from the correct Aqeedah is destruction and failure because the correct Aqeedah is the strong motivating force towards beneficial actions.

Deviation from the correct Aqeedah has many causes, from the most important of them are:

1. Ignorance of the correct Aqeedah due to turning away from learning and teaching it or lack of concern for it - until there arises a generation who is ignorant of the correct Aqeedah and that which contradicts it. The truth is then deemed to be falsehood and falsehood to be the truth - as Umar Ibn Khattab said, "Verily, the bonds of Islam will be destroyed one by one, when there arise in Islam people who do not know or recognize Jahiliyah (ignorance).”

2. Bigotry (ta'assub) towards the beliefs of the ancestors - adhering to them even if they are false and forsaking everything that opposes them even if it is the truth. Allah says, "When it is said to them, 'Follow what Allah has sent down.' They say, 'Nay! We shall follow what we found our fathers following.' (Would they do that!) Even though their fathers did not understand anything nor were they guided?' [Soorah al-Baqarah (2): 170]

3. Blind-Following (Taqleed) by accepting people's statements concerning Aqeedah without knowing the proof or level of authenticity - as is the case of the Jahmiyyah, Mu'tazilah, Ash'aris, Soofis and others whereby they (blindly) followed their deviant scholars who preceded them and thus, they were misguided and went astray from the correct beliefs.

4. Extremism or Exaggeration (in honoring) the Awliya (saints) and the Saliheen (righteous) through the following acts

Raising above their due status where it is believed that they bring benefits and prevent harm in a manner which none has the ability to do except Allah.

Taking the Awliya and the Saliheen as intermediaries between Allah and the creation in fulfilling needs and answering the duaa - until the matter turns into worshiping other than Allah.

Seeking nearness to their tombs through sacrifices, vows (nadhr), supplication, seeking aid and asking for help like what occurred among the people of Nuh regarding the pious. They said, "You shall not leave your gods, nor shall you leave Wadd, Suwa, Yaghuth, Ya'uq nor Nasr (names of the idols).” [Soorah Nuh (71):23]

Such is also the case of the grave-worshippers of today in many countries.

5. Negligence in pondering over the universal and Qur'aanic Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah while being overwhelmed by the facts and figures of the material civilization - until people think that this is from man's ability alone. They glorify man and attribute these accomplishments to man's endeavors and experiments alone - as Qaroon said, "This has been given to me only because of knowledge I possess." [Soorah al-Qasas (28): 78] and as man says, "This is for me (due to my merit)." [Soorah Fussilat (41): 50] "Only because of knowledge (that I possess) I obtained it." [Soorah az-Zumar (39): 49] 

They do not ponder or look at the glory of the One, Who originated this universe and bestowed in it these magnificent wonders. He Who originated man and conferred upon him the ability to derive and utilize these benefits. "Allah has created you and what you make!" [Soorah as-Saffat (37): 96] "Do they not look in the dominion of the heavens and the earth and all things that Allah has created." [Soorah al-A'raf (7): 185]

"Allah is He, Who has created the heavens and the earth and He sends down water (rain) from the sky and thereby brought forth fruits as provision for you. He has made the ships to be of service to you – so that they may sail through the sea by His Command.

He has made rivers (also) to be of service to you. He has made the sun and the moon - both constantly pursuing their courses - to be of service to you. He has made the night and the day to be of service to you. He gave you of all that you asked for and if you count the Blessings of Allah, never will you be able to count them." [Soorah Ibraheem (14): 32-34]

6. Houses have become empty of the correct guidelines.

The Messenger of Allah said, "Every child is born upon Fitrah (natural inborn instinct which recognizes Allah) but his parents make him a Jew, a Christian or a fire-worshiper." [Agreed upon] Parents thus play a big role in setting right the child's way of life.

7. Lack of importance for the means of teaching and spreading (Islamic) knowledge in most of the Islamic world. More often, the methods of teaching do not give much importance to the religious part or they are careless in this regard from the start.

The means of transmitting knowledge whether textual, audio-visual or verbal have mostly become tools of destruction and misguidance or they are more involved in material and entertaining obsessions. People do not care about building (good) character, instilling the correct Aqeedah or combating misguided trends until there arises a generation who is defenseless against misguidance.

The Sources of Aqeedah

Aqeedah is Tawqeefiyah (which means that) beliefs cannot be established except with a proof from the Sharee'ah (religious texts) -there is no room for opinion and speculation.

The sources of Aqeedah are therefore restricted to what is mentioned in the Book and the Sunnah (Ahadeeth of the Prophet) because no one is more knowledgeable than Allah about the obligations due to Him and what He is free from - and after Allah - no one knows more about Allah other than His Messenger (pbuh).

The Manhaj (way) of the Salaf as-Saleh (the pious predecessors) and those who followed them was therefore restricted to the Book and the Sunnah. They believed, affirmed and implemented everything that was established in the Book and the Sunnah concerning the Rights of Allah. They disowned and rejected everything that was not established in either of these two sources.

Thus, no differences were found amongst them with regards to beliefs. Their belief was one and their Jama'ah was one because Allah supports whoever holds on to His Book and the Sunnah of His Messenger (pbuh) with a unified position, correct Aqeedah and unity of Manhaj.

"Hold fast, all of you together, to the Rope of Allah (i.e. this Qur'an) and be not divided among yourselves." [Soorah aal-Imran (3): 103] and, "Then if there comes to you guidance from Me, then whoever follows My Guidance shall neither go astray nor fall into distress and misery." [Soorah Taha (20): 123] They are therefore called 'the saved sect' for whom the Messenger testified safety (from the Hell-Fire) when he informed about the splitting of the Ummah (nation) into seventy-three sects - all of them in the Fire except one. When he was asked about this one (saved sect), he replied, “...that which I and my companions are upon this day." [narrated by Imam Ahmad]

The prophecy of Allah's Messenger has come to pass. Some people have built their Aqeedah upon other than the Book and the Sunnah -such as Ilmul-Kalam - (argumentation based upon) the fundamentals of logic inherited from Greek philosophy. (thus) there occurred deviation from (the correct) Aqeedah, which further resulted in differing of the word, splitting of the Jama'ah and demolition of the united structure of Islam.

Aqeedah at-Tawheed

‘Al-Aqeedah (faith)' is what a person takes as a religion. It is said, 'He has a good Aqeedah' meaning, ' He is protected from doubts.’

Aqeedah is an action of the heart - which is to believe and affirm something in the heart.

In the Sharee'ah,Aqeedah is the belief/faith in Allah, His Angels, His Books, His Messengers, the Last Day and Predestination - its good and evil. These are called the Pillars of Eeman (faith).

The Sharee'ah is divided into two parts; Beliefs and Actions.

• (a) Beliefs are issues that are not related to how an act is performed such as belief in the Lordship of Allah, the obligation to worship Allah (alone) and belief in the other afore-mentioned pillars of Eeman (faith). These are called Asliyah - the basic foundation.
• (b) The latter part consists of issues related to how actions are performed like Salaat (prayer), Zakaat (charity), Sawm (fasting) and other rulings with regards to actions. These are termed as Far'eyyah - the branches, because their soundness or corruption is based upon the beliefs.

The correct Aqeedah is thus the foundation upon which the religion is based.It is the correct Aqeedah with which the actions are set aright as the Most High said, "So, whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord." [Soorah al-Kahf (18): 110]

"Indeed, it has been revealed to you (O Muhammad ) as it was to those (Prophets) before you, 'If you join others in worship with Allah, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers." [Soorah az-Zumar (39): 65]

"So, worship Allah (alone) by performing religious deeds sincerely for His sake. Surely, the religion is for Allah only." [Soorah Zumar (39): 2]

These verses and numerous other narrations that have been related in this regard confirm that actions are not accepted unless they are free from Shirk (polytheism/associating partners with Allah).

It was therefore the main concern of the Messengers to rectify the beliefs first. Sole worship of Allah and abandonment of worship to anything other than Him was their primary call as the Most High says, "Verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming), 'Worship Allah (Alone), and avoid the Taghoot (everything that is worshiped other than Allah)." [Soorah An-Nahl (16): 36]

The first issue addressed by every Prophet was, "Worship Allah! You have no other Ilah (deity worthy of being worshiped) but Him." [Soorah al-A'raf (7): 59, 65, 73, 85]

It was said by Nuh , Hood , Saleh , Suhaib and all the other Prophets to their nations. After being bestowed with Prophethood, the Messenger of Allah stayed in Mecca for thirteen years calling people to Tawheed and rectifying their Aqeedah because Aqeedah is the foundation upon which the entire structure of the Deen stands.

The Duaat (callers to the religion of Allah) and those who seek to guide others during every age followed the example of the Messengers and the Prophets who initiated their call with Tawheed (Oneness of Allah’s worship) and correction of Aqeedah, and subsequently focusing upon the remaining commandments of the Deen (religion).

Why the Devil is called Shaytan?

In the Arabic language, Shaytan is derived from Shatana, which means the far thing. Hence, the Shaytan has a different nature than mankind, and his sinful ways are far away from every type of righteousness. It was also said that Shaytan is derived from Shata, (literally `burned'), because it was created from fire. Some scholars said that both meanings are correct, although they state that the first meaning is more plausible. Further, Siybawayh (the renowned Arab linguistic) said, "The Arabs say, `So-and-so has Tashaytan,' when he commits the act of the devils. If Shaytan was derived from Shata, they would have said, Tashayyata (rather than Tashaytan).'' Hence, Shaytan is derived from the word that means, far away. This is why they call those who are rebellious (or mischievous) from among the Jinns and mankind a `Shaytan'. Allah said,

(And so We have appointed for every Prophet enemies ـ Shayatin (devils) among mankind and Jinn, inspiring one another with adorned speech as a delusion (or by way of deception)) (6:112).

In addition, the Musnad by Imam Ahmad records that Abu Dharr said that the Messenger of Allah said,

(O Abu Dharr! Seek refuge with Allah from the devils of mankind and the Jinns.) Abu Dharr said, "I asked him , `Are there human devils' He said, (Yes.)'' Furthermore, it is recorded in Sahih Muslim that Abu Dharr said that the Messenger of Allah said,

(The woman, the donkey and the black dog interrupt the prayer (if they pass in front of those who do not pray behind a Sutrah, i.e. a barrier).) Abu Dharr said, "I said, `What is the difference between the black dog and the red or yellow dog' He said,

(The black dog is a devil.).''

Also, Ibn Jarir At-Tabari recorded that `Umar bin Al-Khattab once rode a Berthawn (huge camel) which started to proceed arrogantly. `Umar kept striking the animal, but the animal kept walking in an arrogant manner. `Umar dismounted the animal and said, "By Allah! You have carried me on a Shaytan. I did not come down from it until after I had felt something strange in my heart.'' This Hadith has an authentic chain of narrators.

The Meaning of Ar-Rajim 

Ar-Rajim means, being expelled from all types of righteousness. Allah said,

(And indeed We have adorned the nearest heaven with lamps, and We have made such lamps Rujuman (as missiles) to drive away the Shayatin (devils)) (67:5).

Allah also said,

(Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness) (37:6-10).

Further, Allah said,

(And indeed, We have put the big stars in the heaven and We beautified it for the beholders. And We have guarded it (near heaven) from every Shaytan Rajim (outcast Shaytan). Except him (devil) who steals the hearing then he is pursued by a clear flaming fire.) (15:16-18).

There are several similar Ayat. It was also said that Rajim means, the person who throws or bombards things, because the devil throws doubts and evil thoughts in people's hearts. The first meaning is more popular and accurate.

Source : Tafseer Ibn Kathir