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

Purity of Niyyah (Intention)

AlKhushoo’ means being completely solemn, submissive and humble to Allah during our performance of Prayer. 

Muslims should at no time make their prayers ritualistic. However, the sad thing is that most of us have unconsciously fallen prey to this. The following narration will help us to understand this. Jubair bin Nufair narrates from `Aus ibn Maalik that the Messenger of Allah (pbuh) looked towards the sky and said: 

“It is now the time when knowledge shall be raised up.” 

So a man from the Ansaar called Ziyaad ibn Labeed said: 

“O Messenger of Allah! Will knowledge be raised up, when it has been established and the hearts have stored it?” The Messenger of Allah (pbuh) said: “I used to regard you as the best man of understanding among the people of Madinah; did the Jews and the Christians not have the Tauraat and the Injeel? So what benefit did this bring them?” [AnNasa`i, Ahmad, Al‐Haakim, Ibn Hibbaan] 

After reporting the Hadeeth, Jubair said, I later met Shaddaad ibn `Aus, so he said: “`Aus has spoken truthfully. Shall I not inform you of the first part of the knowledge that will be taken up?” I said: “Of course.” He said: Khushoo’ (humility and consciousness) in prayer, until you will not see one attentive worshipper.” 

It is when the external and the internal aspects of the Salaah are properly combined that it manifests itself through the personality of the one performing the Salaah as is stated by Allah, the AllKnowing: 

“Verily, Salaah (Prayer) prevents from AlFahshaa (i.e. illegal sexual intercourse) and AlMunkar (disbelief, polytheism or every kind of wicked and evil deed).” [Al ’Ankaboot 29:45] 

The above ayah clearly declares that the person who prays should not find within himself any of these two characteristics. This is so because when someone performs Salaah with consciousness and humility, then this Salaah works as a check for him, and in turn helps him to keep away from doing evil deeds.

Virtues of Al-Fatihah

Imam Ahmad bin Hanbal recorded in the Musnad that Abu Sa`id bin Al-Mu`alla said, "I was praying when the Prophet called me, so I did not answer him until I finished the prayer. I then went to him and he said, (What prevented you from coming) I said, 'O Messenger of Allah ! I was praying.' He said, (`Didn't Allah say), (O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he () calls you to that which gives you life) He then said, (I will teach you the greatest Surah in the Qur'an before you leave the Masjid.) He held my hand and when he was about to leave the Masjid, I said, `O Messenger of Allah! You said: I will teach you the greatest Surah in the Qur'an.' He said, (Yes.) (Al-Hamdu lillahi Rabbil-`Alamin)'' (It is the seven repeated (verses) and the Glorious Qur'an that I was given.)'' Al-Bukhari, Abu Dawud, An-Nasa'i and Ibn Majah also recorded this Hadith. Also, Imam Ahmad recorded that Abu Hurayrah said, "The Messenger of Allah went out while Ubayy bin Ka`b was praying and said, (O Ubayy!) Ubayy did not answer him. The Prophet said, (O Ubayy!) Ubayy prayed faster then went to the Messenger of Allah saying, `Peace be unto you, O Messenger of Allah!' He said, (Peace be unto you. O Ubayy, what prevented you from answering me when I called you) He said, `O Messenger of Allah! I was praying.' He said, (Did you not read among what Allah has sent down to me,) (Answer Allah (by obeying Him) and (His) Messenger when he () calls you to that which gives you life) He said, `Yes, O Messenger of Allah! I will not do it again.' the Prophet said, (Would you like me to teach you a Surah the likes of which nothing has been revealed in the Tawrah, the Injil, the Zabur (Psalms) or the Furqan (the Qur'an)) He said, `Yes, O Messenger of Allah!' The Messenger of Allah said, (I hope that I will not leave through this door until you have learned it.) He (Ka`b) said, `The Messenger of Allah held my hand while speaking to me. Meanwhile I was slowing down fearing that he might reach the door before he finished his conversation. When we came close to the door, I said: O Messenger of Allah ! What is the Surah that you have promised to teach me' He said, (What do you read in the prayer.) Ubayy said, `So I recited Umm Al-Qur'an to him.' He said, (By Him in Whose Hand is my soul! Allah has never revealed in the Tawrah, the Injil, the Zabur or the Furqan a Surah like it. It is the seven repeated verses that I was given.)'' Also, At-Tirmidhi recorded this Hadith and in his narration, the Prophet said, (It is the seven repeated verses and the Glorious Qur'an that I was given.) At-Tirmidhi then commented that this Hadith is Hasan Sahih. There is a similar Hadith on this subject narrated from Anas bin Malik Further, `Abdullah, the son of Imam Ahmad, recorded this Hadith from Abu Hurayrah from Ubayy bin Ka`b, and he mentioned a longer but similar wording for the above Hadith. In addition, At-Tirmidhi and An-Nasa'i recorded this Hadith from Abu Hurayrah from Ubayy bin Ka`b who said that the Messenger of Allah said, (Allah has never revealed in the Tawrah or the Injil anything similar to Umm Al-Qur'an. It is the seven repeated verses and it is divided into two halves between Allah and His servant.) This is the wording reported by An-Nasa'i. At-Tirmidhi said that this Hadith is Hasan Gharib. Also, Imam Ahmad recorded that Ibn Jabir said, "I went to the Messenger of Allah after he had poured water (for purification) and said, `Peace be unto you, O Messenger of Allah!' He did not answer me. So I said again, `Peace be unto you, O Messenger of Allah!' Again, he did not answer me, so I said again, `Peace be unto you, O Messenger of Allah!' Still he did not answer me. The Messenger of Allah went while I was following him, until he arrived at his residence. I went to the Masjid and sat there sad and depressed. The Messenger of Allah came out after he performed his purification and said, (Peace and Allah's mercy be unto you, peace and Allah's mercy be unto you, peace and Allah's mercy be unto you.) He then said, (O `Abdullah bin Jabir! Should I inform you of the best Surah in the Qur'an) I said, `Yes, O Messenger of Allah!' He said, (Read, `All praise be to Allah, the Lord of the existence,' until you finish it.)'' This Hadith has a good chain of narrators. Some scholars relied on this Hadith as evidence that some Ayat and Surahs have more virtues than others. Furthermore, in the chapter about the virtues of the Qur'an, Al-Bukhari recorded that Abu Sa`id Al-Khudri said, "Once, we were on a journey when a female servant came and said, `The leader of this area has been poisoned and our people are away. Is there a healer among you' Then a man whose healing expertise did not interest us stood for her, he read a Ruqyah for him, and he was healed. The chief gave him thirty sheep as a gift and some milk. When he came back to us we said to him, `You know of a (new) Ruqyah, or did you do this before' He said, `I only used Umm Al-Kitab as Ruqyah.' We said, `Do not do anything further until we ask the Messenger of Allah.' When we went back to Al-Madinah we mentioned what had happened to the Prophet . The Prophet said, (Who told him that it is a Ruqyah Divide (the sheep) and reserve a share for me.)'' Also, Muslim recorded in his Sahih, and An-Nasa'i in his Sunan that Ibn `Abbas said, "While Jibril (Gabriel) was with the Messenger of Allah , he heard a noise from above. Jibril lifted his sight to the sky and said, `This is a door in heaven being open, and it has never been opened before now.' An angel descended from that door and came to the Prophet and said, `Receive the glad tidings of two lights that you have been given, which no other Prophet before you was given: the Opening of the Book and the last (three) Ayat of Surat Al-Baqarah. You will not read a letter of them, but will gain its benefit.''' This is the wording collected by An-Nasa'i (Al-Kubra 5:12) and Muslim recorded similar wording (1:554).

Source : Tafseer Ibn Kathir

Imam Bukhari and One Thousand Dinars

In Al-Fawaaid Ad-daraaree, Al-Ajloonee related that Imam Bukhaaree (may Allah have mercy on him) once travelled by boat on a journey to seek out knowledge and that he had taken with him one-thousand dinars. One of his fellow travelers ingratiated himself with Imam Bukharee, outwadly showing him love and admiration. During the sea-voyage, the man often made it a point to sit in his company. On lon...g journeys, friendships develop faster than normal, and during the course of the time they spent together, Imam Bukhaaree informed the man that he had one-thousand dinars with him.

The morning after Imam Bukharee spoke about the money, the man woke up and began to cry, scream, rip his clothing apart, and slap his own face, as if he had just been afflicted with a great loss. His fellow shipmates asked him what was wrong, and he refused to answer at first, as if he was still in a state of shock and could not bring himself to speak about his situation. After they continually insisted that he tell them what the matter was with him, he finally said, “I had a bag that contained one-thousand dinars, and I lost it.”

The crewmen who were incharge of the ship began to search the passengers. One by one everyone was being searched, and upon realizing what was happening, Imam Bukharee, making sure that no one was looking, threw his bag of money over the side of the ship. When it was his turn to be searched, nothing was found. When the entire ship and all of its passengers were searched, and when no bag of money was found, those in authority on the ship went back to the man who had made up the story and chastised him for making a false claim and for putting them through so much trouble. As soon as the ship finally reached shore, the passengers began to disembark; meanwhile, Imam Bukhaaree’s old friend went to him and asked him what he had done with the bag of money.

“I threw it into the sea,” Imam Bukhaaree matter-of-factly replied.

“And you are patiently accepting the fact that you have just lost such a huge sum of money?” the man asked in bewilderment.

“O ignorant one,” Imam Bukhaaree said,

“Do you not know that I have spent my entire life gathering the Ahadeeth of the Messenger (Sallalaahu alaihi wa Sallam) and that the world now acknowledges my trustworthiness. Would it then have been befitting for me to subject myself to the accusation of theft? And shall I lose the precious pearl (i.e my knowledge and achievements as a scholar) that I have earned over a lifetime over a limited number of dinars?”

Source: The Boigraphy of Imaam Bukhaaree (May Allah have mercy on him), published by dar-us-salam. pg 143-144

Sahih Bukhari - Introduction & Background

Bukhari's collection is recognized by the overwhelming majority of the Muslim world to be one of the most authentic collections of the Sunnah of the Prophet (SAW). It is important to realize, however, that Bukhari's collection is not complete: there are other scholars who worked as Bukhari did and collected other authentic reports.

Bukhari states, "There was once a time during one of our sessions when my teacher Ishaaq Ibn Rahway remarked it would be appreciated if someone could collect ahadith which held strong and reliable testimonials and write them in the form of a book." This inspired Bukhari which was later strengthened by a dream in which Bukhari met the Prophet (SAW). Upon waking, he visited several interpreters for an appropriate interpretation. They all answered that it meant he would in future cleanse the Prophet (SAW) of all lies spoken by the people through narrating misunderstood ahadith. This gave Bukhari great comfort and strength once he started the writing of his book Al-Jame-ul-Sahih. The complete name of the book is ˜Al-Jame-ul-Sahih-al-Musnad-min-ahaadeethe-Rasulillah Sallallahu Alaihi Wasallam-wa-sunanihi-wa-Ayyaamihi, which means a collected version of ahadith in the form of a book which relates to us the sayings, actions and the life of the Prophet Sallallahu Alaihi Wasallam (SAW). 

Bukhari had taken great care in writing the ahadith and choosing those which met the standards and conditions which he set to find ahadith with only strong testimonials which included only reliable and trustworthy testifiers. He spent 16 years in writing the book, altering it a total of three times. Allaamah Ayni reports of Ibn Tahir's remark that Bukhari had written Sahih Bukhari in his hometown Bukhara. Ibn Bujair however, relates that he had started his compiling in Makkah, and some have reported of seeing him in Basra. There is still another differing remark made by others who comment on seeing him in Madinah to write his book. However, we find Bukhari relating himself that he wrote Sahih Bukhari in Masjid-e-Haraam.

Before he actually placed a hadith in his compilation he used to perform ghusl and prayed to Allah(SWT) through two rakah nafl prayers asking for guidance. Bukhari worked such that only after being completely satisfied with the hadith in question did he give it a place in his book. Due to this great care which was taken, the people were heard to say that the ahadith which Bukhari has narrated have been so carefully phrased and with such precision that it is felt that Bukhari had heard the ahadith directly through the Prophet(SAW).

Abu Zaid Marwazi reports that I was once asleep in between the ˜Black stone' and ˜Maqaam-e-Ibrahim' when the Prophet (SAW) appeared in my dream he stated, "O Abu Zaid! For how long shall you teach Imam Shafi's book ? When shall you start the teaching of my book?" 

I questioned, "O Prophet (SAW)! Which book is yours?" He replied, "Mohammed Ibn Ismail's Al-Jame-ul-Sahih." 

Hafiz Ibn Hajar reports that Bukhari has kept it of utmost importance to only narrate ahadith of a strong testimonial which can be proven by the name of the book. However, along with this Bukhari also made an effort to explain all points which are difficult to understand, which is the reason why he has given a plentiful host of meanings for one sentence which may include a word that is in reality difficult to understand. Bukhari has included within his book(s) the art of narrating ahadith which have been divided into eight different chapters. These chapters contain subjects which have been sub-titled and are famous for the ingenious way in which they have been phrased.

Bukhari has imposed conditions which all narrators and testifiers must meet before the hadith can be selected. One condition requires that all testifiers must have a strong memory. There are also restrictions made upon this condition:

All the Muhadditheen who possess great knowledge of ahadith must agree upon the testifiers... in question ability to learn and memorize, along with his reporting techniques.

The testimonial must be complete without any missing testifiers. If there are two different narrators of a hadith related to them by a Sahaabi then the hadith shall be given a high stage in rank. However, if only one narrator can be found and the testimonial proves to be a strong one then this shall be accepted without any doubts.

Allaamah Nawawi relates that all scholars in Islam have agreed that Sahih Bukhari has earnestly gained the reward of being the most authentic after the Holy Qura'an.

The spirit behind Eid-ul-Adha:

The Islamic festival of Eid Al-Adha, or "Festival of Sacrifice" follows close on the heels of the first Eid festival of the year,... Eid Al-Fitr. The Arabic word "Adha"means "sacrifice", having its root in the word "duha", which also means "light" or "illumination".

After Ramadan, the month of Shawwaal ensues, in which most Muslims fast 6 days. This month is followed by Dhul Qa'dah, which is the month in which most of the Muslims who intend to perform Hajj, start their preparations for the trip, and eventually reach Saudi Arabia. After the month of Dhul Qa'dah, comes the month of "Dhul Hijjah", which literally means, "Of the Hajj". This is the month in which Muslims perform Hajj, which is closely linked to the global festival of Eid Al-Adha celebrated by other Muslims all over the world.

On the tenth of Dhul Hijjah, pilgrims in Mina, Saudi Arabia, sacrifice an animal for the sake of Allah. Please refer to the article How To Perform Hajj for more details about the Hajj and its rituals. On the same day, Muslims elsewhere in the world celebrate the festival of Eid Al-Adha, in which those who can afford to, also sacrifice an animal to gain Allah's pleasure, embodying the sacrifice made by Prophet Abraham [peace be upon him] when he was ordered by Allah in his dream to sacrifice his son Ismael [peace be upon him], to which he complied. His spirit of unflinching submission to Allah is epitomized every year as Muslims indulge in a similar sacrifice. Eid Al-Adha is celebrated in more or less the same way as Eid Al-Fitr, except that an animal is sacrificed on this Eid.

Ummah Of One

Sudan is my hometown

Jerusalem is my heart

I flash a Syrian smile

I’ve been Egyptian from the start

My kindness comes from Pakistan

My style’s Senegalese

Yemen & Somalia - join two continents at my knees

A Mauritanian mind, Libyan legs, Arabian disposition

Moroccan passion, Turkish fashion, Indonesian precision

Wherever Allah is worshiped are my people I conclude

English esteem, French cuisine, American attitude

I’ve got history in Spanish soil & Malian Sand

A future shining from Khorasan, my present is where I stand

My eyes peer from Kashmir

Towards a Malaysian rising Sun

My body is indivisible

I’m an Ummah of one

- by Brother Ammar AlShukry 

Dua: The Weapon of the Believer

Making dua to Allah can be easily underestimated. We must trust Allah but sometimes our own insecurities drive us to worrying and being scared that our duas won’t be answered. Allah Listens to All our duas and He is the Best Disposer of our affairs. If you put your trust in Allah, then put your trust fully in Allah and be content and at peace knowing that Allah Will Look after you.

It is important that everyone has a correct understanding of dua and particularly WHO you are asking your dua from. You can only make duas to Allah because it is only Allah Who Can Answer you dua, Who Knows your situation, Knows what is best for you and Has the Power to Grant that dua. There are many Muslims who also make the mistake of thinking that they can make duas by ‘going through’ other people or objects or animals. We can ask living people to make a dua for us, but we do not ask living people to grant that dua or ask dead people, or objects or animals to grant that dua.

From what has preceded, it is clear du’a can only be directed towards Allah alone.

Say (O Muhammad): “I make du’a only to my Lord (Allah alone), and I associate none as partners along with Him.” [Surah al-Jinn, v20]

 To make du’a to other than Allah is pure shirk (associating partners with Allah), which is the one sin that Allah will not forgive. This is due to the fact that the one that makes a du’a to other than Allah is in fact attributing to a created object characteristics and attributes that only Allah has. So, the person who makes a du’a to a saint, or rock, or idol, believes that that object:

• can hear him,
• and has eternal life,
• and is capable of responding to his invocation,
• and has knowledge of his situation,
• and can see the state that he is in,
• and has mercy upon him,
• and has the power to grant him what he wishes.

Yet, the perfection of all of these attributes is only with Allah. It is only Allah that can Hear everything, in fact, Allah Knows our very thoughts even if we do not vocalise them. It is only Allah that Knows our situation perfectly, and has a Divine Mercy for us, and is All-Powerful in responding to our requests.

And who is more astray than one who makes a dua to other than Allah – who will not answer him until the Day of Resurrection, and who are (even) unaware of their duas to them? [Surah al-Ahqaf, v5]

The object that is called besides Allah does not even know it is being called, and if du’a were made to them until the Day of Judgement, nothing would occur!

And whoever makes a du’a to (or worships) other than Allah, any other god, of whom he has no proof, then his reckoning is only with his Lord. Surely, the disbelievers will not be successful. [Surah al-Mu'minun, v117]

It is irrelevant what excuses, or distorted logic, those that make du’a to other than Allah use to try to justify this shirk for the reality of an act is not affected by invented names given to it. So you find some of them claiming that they are only calling out to ‘holy’ people, whereas others use the concept of intercession {shafa’ah) to justify this shirk. Yet others pervert the correct understanding tabarruk (seeking blessings from an object), while others use the concept of tawassul (seeking a means of nearness to Allah). No matter what means a person seeks to use, the fact should be clear to everyone that to call upon a dead person, or an angel, or a prophet, or a rock or stone, or a deity other than Allah, is the essence of shirk concerning which there is no difference of opinion amongst Muslims. This type oi shirk is the worst type, for it is directing the greatest act of worship to other than Allah. A person who commits this type of shirk has removed himself from the fold of Islam, and this act of his is no different from prostrating to an idol. Despite the clarity of this type of shirk it is appalling to note that such acts are rampant amongst many Muslim societies and cultures.

It is possible to hear a person who believes that he is Muslim, and might even be praying or fasting, call out, ‘O ‘ Abd al-Qadir al- Jilani! Save me!’ And here is another one that makes a du’a, ‘O Badawi! O Tijani! O Rifaai!  Guide me! Help me! Give me my sustenance! Take care of my needs!’ And yet a third might say, ‘O Muhammad, (ﷺ)! Grant me a righteous child!’ So they call out to ‘pious’ saints, believing that these saints have the power to respond to their du as, or that they have a right over Allah that Allah answers their prayers.

Another manifestation of this evil is the culture of grave-worship that is predominant in certain Muslim countries. The erecting of beautiful structures over the graves of ‘holy’ people, and travelling distances to visit these graves, is forbidden in Islam for the very reason that such glorification leads to shirk. It is even prohibited to pray (perform salat) in front of a grave, even though the salat is to Allah, so what is the case of the one who actually makes a du a to the dead? Similarly, others use these dead ‘saints’ as intercessors between them and Allah, thinking that, by using these people as intermediaries, their du’as will have a stronger chance of being accepted by Allah. This act of theirs is based on their own ignorance, for the Arabs at the time of the Prophet (ﷺ) would worship their idols with the exact same excuse — that they were only trying to come closer to Allah – and yet, despite this excuse, Allah considered them to be committing shirk.

The reason for this being that the pure concept of tawheed in Islam does not allow for any intermediaries between man and Allah when it comes to the worship of Allah. Worship is a right that is due only to Allah, and it is shirk to divert any act of worship to other than Allah. To conclude, du’a is one of the greatest acts of worship, and therefore to make a du a to other than Allah is the essence of shirk. And there is no difference in making du’a to a prophet, or an angel, or a pious person, or to a grave, a star, a rock, or a stone; all of these are created objects, and cannot compare in any way to Allah. Likewise, there is no difference if a person makes du’a to them or uses them as intermediaries between him and Allah; both of these acts are manifestations of shirk.”

From : Stand Up For Islam

Short Biography of Imam Ahmad Ibn Taymiyyah

One day, his father and his family asked him to join them on a picnic but he suddenly disappeared, so they had to go out without him. When they came back at the end of the day, they blamed him for not going out with them. He said, pointing to a book in his hand: "You did not benefit anything from your trip, whereas I memorized all this book in your absence."

He was known for his physiognomy, sharp memory and wittedness which amazed the people of Damascus and made them admire him more and more. Though he was young, his fame reached the neighbouring territories. Once, one of the scholars of Halab visited Damascus. The scholars and dignitaries of the city went to welcome him. He told them: "I heard in other territories of a boy who is quick in memorizing everything. I came here to see him."

They led the man to the small school where the boy used to go to memorize the Quran. The Halabi scholar sat for a while until the boy passed with a big board in his hand. The scholar called him, so he went to him.

The scholar took the board from him and said to him: "Sit here son, and I'll relate to you some Prophetic narrations to write." He dictated for him some, then he asked him to read them.

The boy started reading from the board. Then the Shaykh said to him: "Let me hear it from you." He then started recounting the narrations from his memory exactly like he was reading them from the board. The scholar told him: "Erase this, son." He cited more of the Prophet's narrations and asked him to repeat them. The boy did the same again; he read it from the board and then from his memory. The scholar stood up saying: "Should this boy live long, he will have a great position [become a great scholar]. We've never seen anyone like him before."

This boy was later to be the tortured scholar, Ahmad Ibn Taymiyyah who acquired his knowledge from the best scholars of his time. He studied the Hanbali school and no one surpassed him in it. He also studied the main books of the Prophet's narrations and tradition such as the authentic narrations reported by Al-Bukhaari, Muslim and others. 

Ibn Taymiyyah was a devoted person who very much observed the acts of worship. He never let anything distract him from worshipping Allaah. He used to spend his night alone, imploring his Lord, continuously reciting the Quran and performing prayers, mentioning and invoking Allaah, and observing the optional late night prayer.

Ibn Taymiyyah wrote a large number of books; he wrote more than three hundred books. He had a vast knowledge and wrote many classificatory books and literary works. He used to write up to four notebooks a day. One day, he managed to write the "Ar-Resaalah Al-Hamawiyyah" (The Hamawi Treatise) which is made up of seventy medium sized pages. He wrote it between the time of Thuhr and 'Asr prayers. He wrote all his books during the seven years he spent in prison, except the book of Al-Eemaan, (The Faith) which he wrote in Egypt. 

Ibn Taymiyyah was keen to do every kind of good deeds. Every week, he used to visit those who were ill especially those in the hospital. He was known for his asceticism and benevolence. He loved to give whatever he had whether it was little or much. Even when he had very little, he gave it in charity. He used to donate whatever he had. If he had nothing to give, he used to take off some of his clothes and give them to the poor.

Despite his poverty, he never accepted any donation from a king or prince. He didn't save any money for himself; neither had he saved any furniture nor food.

Ibn Taymiyyah was famous for his courage, valour, and brave initiatives. Whenever he went out for Jihaad (fighting in the Cause of Allaah) with the Muslims, he used to be in the front line, encouraging the warriors and arousing their determination and enthusiasm. He took part in conquest of 'Akkah and showed much bravery that proved his strong faith and love for participating in Jihaad. When Qazaan, a Tartar king, took a number of Muslims as captives, Ibn Taymiyyah went to him, rebuked him for this act and requested him to set the Muslim captives free and the king did.

Ibn Taymiyyah had a difficult life full of continuous trials, calamities, and tests. No sooner did one calamity end than a new one emerged. As soon as he is released from one prison, he is again locked up in another.

Towards the end of his life, some people plotted against him because of his opinion about prohibiting people from visiting the graves of the Prophets, may Allaah exalt their mention, and righteous people. So they spread a rumor among the people that he belittled the Prophets, may Allaah exalt their mention. Accordingly, the judges of the four schools of Egypt ordered that he be imprisoned. So he was locked up in Damascus citadel.

In that citadel, Allaah inspired him with the understanding of many meanings of the Quran and the basics of knowledge that many scholars would have wished to have. During his captivity in the citadel, he used to say: "If I gave as much gold as that which would fill this citadel, I wouldn't have been grateful enough for this grace of being imprisoned." When he was reminded of the people who had hurt and caused his imprisonment, he said: "I can never reward them for the good they brought to me." Ibn Taymiyyah remained in jail in that citadel for about two years till he died in 728 A.H. At the time of his funeral prayer in the mosque, the soldiers surrounded the funeral to protect it from the overwhelming crowds. The number of people kept increasing till they filled up all the alleys, streets and markets. May Allaah have mercy on this great scholar.