In the Name of God, the All-Merciful,the Most Gracious. This is my attempt to spread the correct concept of God. I invite u to worship the one God who has created the entire universe & who alone deserves to be worshipped. Please stop associating partners with God(in worship). Thus stop worshipping idols, humans, animals, trees, etc. Plz. Don't worship the creation but worship the CREATOR. This is an attempt to refute atheism, polytheism and other un-Islamic and pseudo-Islamic ways of life.

Wednesday, December 27, 2006

Supplicating with the words : "O Messenger of Allaah!"

Supplicating: 'O Messenger of Allaah!'
Imaam Sayyid Nadhir Husain Dehlawi

Question: Is it permissible to say ‘O Messenger of Allah’ (يا رسول الله) any where other than in the presence of the Prophet of Allah’s grave?

Answer: The phrase ‘O Messenger of Allah’! (يا رسول الله) is used to call upon and invoke the Messenger of Allah. However, when invoking someone, it is important that the one being called upon is present or else he would not be able to listen to or respond the call.

There are some people who believe that the Messenger of Allah is omnipresent [1] according to their belief, the one that is omnipresent encompasses the knowledge of all things. However, the one that truly encompasses the knowledge of all things is none other than Allah, the Most High alone, and this is one of His unique attributes.

To assign such a unique attribute to anyone other than Allah is to associate partners with Him, which is the greatest sin one can commit.

In his book entitled ‘Miftahul-Quloob’, Mulla Husain Khabbaz[2] has written that:
‘To call upon the dead believing that they are omnipresent [as Allah is with His knowledge], for example to say ‘O Messenger of Allah’! (يا رسول الله) or ‘O Shaykh Abdul-Qadir Jailaanee! [3]’ etc., then know that this is disbelief. It is for this reason that in the books of [Hanafi] Fiqh[4], it has been narrated that if a person was to conduct a marriage, bear witnessing that Allah & His Messenger are both his witnesses, then this marriage contract would be considered invalid, whilst the one who conducted this marriage would be considered a disbeliever because of their belief that the Prophet of Allah knows the knowledge of the unseen.’ Refer to Bahrur-Ra’iq[5] and others.
I say [Sayyid Nadhir Husain Dehlawi] to make a distinction whilst calling upon somebody by saying ‘O so and so!’, whether it be a prophet or anybody else, whether it is whilst sending prayers on the prophet in Salaah or on any other occasion… then this is not feasible because you should only call upon somebody that is present and can hear you, and the Prophet is not omnipresent [as Allah’s knowledge is omnipresent].With regards to sending prayers upon the Prophet, then this is something that has been established in authentic Hadeeth where the angels convey the prayers that are sent upon him[6].

Therefore the person who calls upon and invokes somebody that is not present is indicating that they believe that the one being called upon is omnipresent and it is this type of belief that has been defined as associating partners with Allah. Therefore, it is very important that a Muslim abstains from using such words and actions that imply such heretical beliefs i.e. associating partners with Allah.

If somebody was to argue by using the prayer ‘Salaatul-Hajjah[7]’ as a proof and evidence then the answer to that is that at the time when Salaatul-Hajjah was prayed, the Prophet of Allah was alive and present amongst the believers, but now he is dead and no longer with us. Although the same wording is adopted, it is only said in its narrative form in the past tense, just as one does when he supplicates in the Tashhahud.

In his book entitled ‘To attain the blessings of Allah by explaining the meaning of At-Tahiyyat [Tashhahud], Sheikh Abdul-Huq Muhaddeeth Dehlawi[8] has written:
‘That the response to those who argue that in the Tashhahud we send prayers on the Prophet by addressing him in the first person [i.e. saying O Prophet!], although he is not present is as follows: The prayer upon the Prophet in the Tashhahud is in its narrative form in the past tense which occurred during the incident of Miraj. Further, it has been narrated by Imam Bukhari in his Saheeh on the authority of Abdullah ibn Masood who said:
‘The messenger of Allah taught me the Tashhahud [with] my palm between his palms, the way he taught me the Surahs of the Qur’an [which began with the following words]: ‘’All compliments, prayers, and pure words are due to Allah, Peace be on you, O Prophet…’’ This was while he was among us, but after he passed away, we would say ‘Peace be on the prophet.’[9]
Therefore, to use the aforementioned words as proof and evidence [is out of context and] is incorrect. And Allah knows best!

16th Ramadan 1267 AH,
Fataawa Nadheeriyah
Book of Eemaan and Beliefs
Volume 1 page 159-161.

[1] Ahlus-Sunnah Wal-Jam’aah do not believe that Allah is omnipresent. Rather they believe that Allah’s knowledge is omnipresent [i.e. His knowledge encompasses all things apparent and hidden). Ahlus-Sunnah Wal-Jam’aah further believe that Allah, the Most high, is above the seven heavens, above His Arsh, and separate from His creation in a manner that befits His majesty. This is established from the Qur’an & Sunnah, as well as the consensus of the companions of the messenger of Allah. [TN]

[2] I could not find a biography of Mulla Husain Khabbaz. After asking Sheikh Uzair Shams Al-Hindee of Makkah, he informed me that in his opinion it may be that Imam Nadhir Husain Dehlawi quoted this reference from a manuscript, and Allah knows best. [TN]

[3] Abdul Qadir Jilani [in Arabic] or Gaylani [in Persian] was born in Ramadan 470 AH in the Persian province of Jilan in Iran south of the Caspian Sea. He went to Baghdad to seek knowledge when he was 18 years old, where he studied Aqeedah, Hadeeth and the Hanbali Fiqh with many scholars. Many fabricated books have been attributed to him along with false allegations of his involvement of a Sufi order known as Qadariyyah. What is known is that he was a man of Sunnah and upon the Aqeedah of Imam Ahmed bin Hanbal, and Allah knows best. He died in Baghdad in the year 561 AH at the age of 91 years. [TN]

[4] For example refer to the English translation of Fatawa-I-Qazi Khan, Volume 1, page 34 with Arabic text relating to Islamic Law, by Fakhruddin Hasan bin Mansoor Al-Uzjandi Al-Farghani (d.592 AH), translated and edited into English by Maulvi Muhammad Yusuf Khan Bahadur & Maulvi Wilayat Husain, Published by Kitab Bhavan, New Delhi, India, reprinted 1994. The text is as follows: A man marries a woman citing as witnesses Allah and His Prophet, the marriage is void, (on the authority of the Prophet himself, on whom be the blessings of Allah), the Prophet having laid down , that “There is no marriage except when there are witnesses,” whilst every marriage that takes place is witnessed by Allah: and some of the learned have held that such marriage involves Kufr (blasphemy or infidelism), because it involves belief that the Prophet knows the hidden things, which is blasphemy. [TN]

[5] Bahrur-Ra’iq’ is an explanation of one of the most eminent books of Hanafi Fiqh known as Kanzud-Daqa’iq by Abul-Barakat Abdullah bin Ahmed bin Mahmood An-Nasafi (d.710 AH). It was authored by Zainul-Abedeen bin Ibrahim bin Nujaim Al-Hanafi who also authored ‘Al-Ashbaa wan-Nadhaair’ (another important book of Hanafi Fiqh). He died in the year 969/970 AH. For more details for his biography refer to Abdul-Hay Lucknowi’s marginal notes on Al-Fawaaid-Al-Bahiyyah, and the publisher’s introduction of Al-Ashbaa wan-Nadhaair page 20-21, Idaratul-Qur’an wa Uloomul-Islamiyyah, Karachi Pakistan, second edition 1424 AH/2004 [TN]. The text of ‘Bahrur’Raiq’ is as follows: “If a person conducting a nikaah was to testify that Allaah and Muhammad were his witnesses, then this person has actually believed that Allah’s prophet has knowledge of the unseen, thus making him a kaafir” [Bahrur-Ra’iq (5/16)].

[6] Refer to Saheeh Ibn Hibban Hadeeth no: 2293 and Al-Hakim: 2/421 which has been graded Saheeh [authentic] by Imam Dhahabee. Also refer to Sunan Abee Daud Hadeeth no: 2041 graded Saheeh [authentic] by Imam Ibn Taymiyah. [TN]

[7] In praying Salaatul-Hajjah, one is required to properly undertake Wudhoo, pray two rak’ahs, and then to single out Allah alone in supplication [asking only Allah for whatever one is in need of]. The supplication that was referred to by Imam Nadhir Dehlawi and by which some people take out of context and try to use as proof and evidence for their deviant ways is based on a Hadeeth reported by Uthmân bin Hunaif (may Allah be pleased with him) where a blind man afflicted with the sickness having lost his eyesight came to the Messenger of Allah (Allah bless him & give him peace) requesting him to supplicate to Allah for him to restore his eyesight. The wording of this supplication is as follows: ‘Oh Allah, I ask you and turn to you through the intermediary of Muhammad, the prophet of mercy, O Muhammad! I turn to my Rubb through you [supplicating to Him alone] that He may restore [cure] my eyesight. O Allah! Accept his supplication [intercession] with respect to me, and accept this supplication of mine by giving me [good] health. Reported by Imam Al-Bayhaqi in Dalaail-An-Nubuwwah 6/167-168, Imam Ahmed in his Musnad 4/138, Imam An-Nisa’ee in Amalul-Al-Yawm wal-Lailah 418, while Imam Al-Hakim declared it Saheeh [authentic] according to the conditions of Imam Bukhari & Imam Muslim. Imam At-Tirmidhee has reported another similar narration but with out the wording of ‘pray two rak’ahs’, refer to Sunan Tirmidhee Hadeeth no 3578 declared Saheeh [authentic] by Allamah Albani. An important factor in relation to understanding the aforementioned narration that was mentioned by Allamah Albani and is valuable in obtaining the proper understanding of this Hadeeth is that the blind man sought intermediary through the supplication of the Messenger of Allah, he did not seek the intermediary of the Messenger of Allah himself. For further details refer to the book of Allamah Albani At-Tawassul its different types and its rulings. [TN]

[8] His full name is Shah Abdul-Aziz bin Al-Muhaddeeth Shah Waliulllah bin Abdur Rahim Al-Muhaddeeth Ad-Dehlawi Al-Umaree Al-Farooqee. Born in the year 1159 AH, he started to memorise the Qur’an at the age of five. Among the books he authored are: 1. Fathul-Aziz which is an explanation of the Qur’an in Persian. 2. Majmooah-Fatãwaa 3.Tauhfa Ithnaa-Ashariyyah is a refutation of the Shias, and numerous other books. In the later period of his life he tried to reform the Muslims of India by calling them to follow the Sunnah and abandoning the blind-following of Madhabs. He died on the 7th Shawwal 1239 AH and was buried next to his father. Refer toTaraajim Ulema Ahlil-Hadeeth fil al- Hind page 84-94. [TN]

[9] Recorded in Saheeh Bukhari, vol. 8, The book of asking permission, Chapter 28, Hadeeth number: 6265 [English Edition, Darussalam] [TN]

[10] He is Imam Sayyid Nadhir Husain Dehlawi. born in the year 1220 AH corresponding to 1805 CE. He left home at the age of 17 in search of Islamic knowledge. He arrived in Delhi on the 13th Rajab 1243 AH where he studied under the most prominent scholars of Islam of that era. From amongst his teachers include Allamah Shah Muhammad Ishaaq Dehlawi (1192 AH-1262 AH) who was the grandson of Allamah Shah Abdul-Aziz Dehlawi. Imam Sayyid Nadhir Husain Dehlawi authored over 60 books, from amongst them is his Fatãwaa known as Fatãwaa Nadheeriyyah in 2 volumes, and Mayaarul-Huq on the issue of Taqleed (blind-following a particular Fiqh Madhab). He called to Tahweed and taught Hadeeth and defended the Sunnah all his life. He is considered unanimously amongst Ahlus-Sunnah wal Jama’aah as one of the Imams of his time who revived Ad-Dawah-Salafiyyah in the Indian subcontinent. He died on the 10th Rajab 1320 AH corresponding to 15th October 1902 CE. Those amongst his senior students include Allamah Shamsul-Huq Adheemabaadee (d. 1329AH), Allamah Abdur-Rahmãn Mubarakpuree (d.1353 AH), Allamah Thanaullah Amritsaree (d.1368 AH.) and many others. Refer to the introduction of Fatãwaa Nadheeriyyah page 26-51 for a detailed biography of the Imam. [TN]

Translated by: Zulfiker Ibrahim Almemoni Alatharee

Why the Methodology of the Salaf?

From "Why I have Chosen the Salafi Manhaj"

By Shaikh Saleem Al-Hilaalee (Hafidhahullaah)


All praise is for Allaah. We praise Him, we seek His assistance and we seek His forgiveness. We seek refuge with Allaah from the evil of our own selves and the corruption of our deeds. The one whom Allaah guides, none can lead astray, and the one whom Allaah leaves to go astray, there is none capable of guiding him.

I bear witness that there is no god or deity worthy of any type of worship except Allaah (subhaanu wa ta'aala) alone. And I bear witness that Muhammad (peace be upon him) is His slave and final messenger.

To proceed:

The Ummah has entered into a time of loss that has not been witnessed before throughout the annals of its history. This is in spite of the great afflictions that have preceded our times. The Ummah has withstood the tribulation of severe calamity occurring at its weakest stages. The Muslims have lost entire sections of their lands and large portions of their wealth. All that, while living in a state of constant fear during those frightful and perilous times.

However, to those familiar with the manner in which Allaah has dealt with the people of the past, there is no doubt that Allaah will turn the tide against the enemies of Islam. These few servants constantly express their certainty in this by stating:

"As a people, Allaah strengthened us with Islam. If we sought strength in other than Islam, Allaah would then leave us to be humiliated."

As a result of this belief, they would constantly take account of themselves and quickly address any deficiency that' they found and' thus improve any shortcomings. Upon noticing that they had strayed from the truth they would immediately redirect themselves to the correct course in Islam. Allaah would then remove the humiliation from them, strengthen them and rejuvenate them after they had been sapped of their energy.

The darkness that has engulfed the Ummah today, I believe with certainty, shall be removed as the previous calamities and hardships were removed by the Will and Order of Allaah alone.

It is important that we look to the current state of affairs from an Islamic perspective. We must strive to uncover the reasons that have brought us to this stage. With this in mind, we are honored to discuss the true methodology -that by which the later part of this Ummah will be rectified, just as its' earlier generations were rectified. Allaah is the One who has promised us success and it is upon Him that I put my reliance and trust.­

Abu Usamah

Saleem bin 'Eid al-Hilaalee

Indeed, the workers in the field of Islamic Da’wah have become numerous, and those who direct their attention to the youth of the "Islamic Renaissance" are many. All of these people make intense efforts, work hard and exhaust themselves in order to renew the Islamic way of life. And in the midst of this overflowing and turbulent sea, you will find groups of elders and youths. As for the elders, then they are content to just return home with their lives. But as for the youth, then they tighten their waist straps and kick their feet into their riding horses. However, both of these groups are in confusion and turmoil. Therefore, the concept of the Salafee Manhaj must be presented in relation to the revival of the rightly guided Islamic lifestyle based upon the prophetic way:

(1) Indeed, purifying Islaam from what does not belong in it, with regard to beliefs, rulings and manners, so that it can slowly return to its pure and clear state as it was revealed to Muhammad (peace be upon him).

(2) And educating the Muslim generations upon this purified Islaam with an upbringing based on Eemaan (firm faith) and intense actions, this is the methodology of the Salafee Da'wah and the Victorious Group in bringing about change:

First: Why the Salafee Manhaj?

Every Muslim that desires true success and looks for the best way of living and prosperity in this life and the Hereafter must understand the Book of Allaah and the authentic Sunnah of the Messenger of Allaah (peace be upon him) according to the understanding of the best of mankind. And they are the Sahaabah (Companions), the Taabi'een (Successors) and those who followed them in goodness until the Day of Judgement. This is because it cannot be conceived that there is an ideology, understanding or methodology that is more correct nor more adequate than the understanding and methodology of the Salaf As-Saalih (righteous predecessors). And this is because the latter part of this Ummah will not be rectified, except by that which rectified its first part.

And indeed when one investigates and examines the evidences from the Qur'an, the Sunnah, the consensus of the scholars and deductions from analogy, one will come to the conclusion that it is an obligation to understand the Qur'aan and the Sunnah in light of the methodology of the Salaf As-Saalih. This is because it is the understanding, of which its validity and correctness has been unanimously agreed upon throughout the various successive centuries.

So based on this, it is not permissible for any individual, regardless of what his status is, to have an understanding contrary to the understanding of the Salaf. And whoever turns away from it towards the innovations of the Khalaf (contemporary Muslims), which are surrounded by dangers and has no side that is safe – and their effects in dividing the Muslims is well known and cannot be disputed, just as their effects in splitting the unity is well understood and cannot be denied – then this is a person who has established the foundation of his home on the edge of a cliff, which is ready to fall down to its destruction at any moment. Before you is a clarification of this principle based on proofs and evidences:

1. Allaah, the Most High, says:

“The first and foremost [to embrace Islam] from the Muhaajireen and the Ansaar, and also those who followed them in good- ness; Allaah is well-pleased with them and they are pleased with Him. And He has prepared for them gardens under which rivers flow, to abide therein forever. That is the supreme success.” [At-Tawbah: 100]

The point of evidence derived from this ayah is that the “Lord of mankind” has praised those who follow the “best of mankind.” So it is understood from this that if the “best of mankind” say a word, then someone follows them in that, then it is incumbent that this person be praised for it and that he be deserving of (Allaah’s) contentment. And if there were no distinction between following them and following others, then one would not be deserving of praise and contentment. The “best of mankind” are the Sahaabah (Companions) and those who followed them in goodness, based on the Qur'anic text: “Verily those who believe and do righteous deeds, they are the best of mankind.” [Al- Bayyinah: 7]

2. Allaah says: “You are the best nation brought forth for mankind; commanding good and forbidding evil and believing in Allaah.” [Aali ‘Imraan: 110]

The point of evidence: Allaah has confirmed for them their precedence over the rest of the nations. This necessitates that they were steadfast and perseverant upon the Religion, under every condition, for they did not deviate from the clear guidance. So Allaah bears witness that they commanded (others) towards every good and forbade (others) from every evil, whilst having firm faith and hope for reward. This necessitates that their understanding (of the Religion) is a source of authority and reference for those that come after them until the Day of Judgement. And if this is not so, then it would not be correct to say that they command good and forbid evil, so consider.

If it is said: This verse is general and refers to the whole nation (of Muslims), without being specific to just the generation of the Sahaabah apart from those who came after them. Then I say: They are the ones being spoken to first and foremost (in the ayah). And “those who followed them in goodness” do not enter into the meaning of the verse except by way of analogy or another evidence, as was the case with the First Proof (mentioned above) And upon agreeing with the saying that the verse is general – and this is what is most correct – then the Sahaabah are the first ones to enter into the context of the speech that is being directed. This is since they were the first ones to learn and take the message from the Messenger (peace be upon him), directly, without there being any intermediary (between them and him r. And they were the first ones to apply the Revelation and put it into practice. They take more prece- dence than other people in entering into the meaning of this verse since no one is characterized with the attributes that Allaah describes them with, in the most complete sense, except them. So the agreement of the description with the characterization is a testimony indicating that they have more right than others of this praise. This is why:

3. The Messenger of Allaah (peace be upon him) said: “The best of mankind is my generation, then those that come after them, then those that come after them. Then there will come a people of whom one of them will (have to) put forth his testimony by making an oath. And his oath will be his testimony."

Is the excellence that is affirmed here for the generation of the Sahaabah found in their skin colors or their bodies or their wealth or their homes? No person possessing sound intellect, who comprehends the Qur’aan and the authentic Sunnah, will have doubts that any of those things were not what was intended at all. And this is because the Messenger of Allaah (peace be upon him) said:

“Verily, Allaah does not look at your appearances and you wealth. But instead He looks at your hearts and your actions.”

And this is also because the standard which determines one’s excellence in Islaam is the Taqwaa of the hearts and righteous deeds, based on Allaah’s saying:

“Verily, the most noble amongst you in the sight of Allaah are the ones with the most Taqwaa.” [Al-Hujuraat: 13]

And Allaah has indeed looked into the hearts of the Sahaabah and found them to be the best hearts of His slaves after the heart of Muhammad (peace be upon him) ‘Abdullaah Ibn Mas’ood said:

“Indeed Allaah looked at the hearts of the slaves (of Allaah) and so He found the heart of Muhammad to be the best of the hearts of His slaves, so He chose him (peace be upon him) for Himself and sent him with His Message. Then He looked in the hearts of the servants after the heart of Muhammad (peace be upon him) and found the hearts of the Sahaabah as being the best of hearts of (His) servants. So He made them helpers of His Prophet (peace be upon him), fighting for His Religion.”

So He gave them the knowledge and understanding that those who came after them were not able to attain. On the authority of Abu Juhaifah who said:

“I said to ‘Alee: ‘Do you have a book with you?’ He said: ‘Nothing except the Book of Allaah, or an understanding that a Muslim man was given or what is (written) down on this page.’”

Based on this, it becomes clear that the excellence that is being praised in the Messenger of Allaah’s (peace be upon him) saying is in fact the excellence in understanding and methodology. Therefore, the Companions’ understanding of the Qur’aan and the Sunnah is the authoritative source of reference for those that came after them until the last part of this nation. What clarifies this further is:

4. The saying of Allaah: “Thus We made you a moderate (i.e. just) nation so that you may become witnesses over mankind and so that the Messenger be a witness over you.” [Surah Al-Baqarah: 143} Allaah, the Mighty and Sublime, has made them the best and most trustworthy of people. Thus, they are the best of nations and the most truthful in their sayings, actions and needs. Due to this, they are deserving of being witnesses over mankind.

This is why Allaah has spoken highly of them, raised their status, praised them and received them with good approval. The witness whose testimony is accepted by Allaah is the one who bears witness with knowledge and truthfulness. So this person informs truthfully while basing his testimony on his knowledge. Allaah says: “Except those who bear witness to the truth while they know.” [Az-Zukhruf: 86] So if their testimony is accepted by Allaah, then there is no doubt that their understanding of the Religion is a source of authority and reference for those after them.

And if this is not so, then their testimony of witness would not have been established. And the verse confirms the proof for this unrestrictedly. Furthermore, this nation (of Muslims) has not unrestrictedly sanctioned the truthfulness of any generation, except for the generation of the Sahaabah. For indeed, Ahl-us-Sunnah wal- Jamaa’ah, from the followers of the Salaf and the Ahl-ul-Hadeeth, have all declared the Companions’ truthfulness and trustworthiness both in the unrestricted and general sense.

So they accepted from them their reports and their knowledge without exempting or excluding any of them. This is contrary to those other than the Sahaabah, for they did not declare (these other people) to be truthful and trustworthy, except those whose proficiency (in narrating) was verified and whose honesty was confirmed. And people were not granted these two things unless they treaded the path of the Sahaabah, may Allaah be pleased with them. So it has become confirmed from this that the understanding of the Sahaabah is an authoritative source and reference for those other than them, when facing the texts of the Qur’aan and the Sunnah. This is why Allaah, the Most Perfect, has commanded us to follow their way:

5. Allaah says: “And follow the way of those who turn to Me in repentance.” [Luqmaan: 15] Every one of the Sahaabah turned to Allaah in repentance. So Allaah guided them to goodness in speech and righteousness in actions based on the proof found in Allaah’s saying: “And then they follow the best of it (Qur'aan). These are the ones whom Allaah has guided. And they are the ones who possess understanding.” [Az-Zumar: 17-18] So it is an obligation to follow their way with regard to understanding the Religion of Allaah by way of His Book and the Sunnah. Due to this, Allaah has threatened those who follow other than their way with the Hellfire – what an evil destination.

source: replaced PBUH with peace be upon him and swt by subhaanu wa ta'aala in the article

Why Do Muslims Worship Allah (God) Alone?

The following is a short excerpt from Sacred Freedom which deals with the subject of why Muslims single out Allah in all forms of worship. Allah is the Arabic name for God, sometimes transliterated as Allaah. Similarly, God’s name in the Old Testament has sometimes been transliterated as Eloah and Elah. Muslims believe that since Allah alone created everything in the universe, that none is worthy of being worshipped, except Him alone:

People concede that crimes which are perpetrated against the creation can be great in nature. How much greater then, must the level of crime be, if it is perpetrated against the One who brought these forms of creation into being?

“How can you disbelieve in Allah? Seeing that you were dead and He gave you
life; then He will cause you to die, then again will bring you to life
(on the Day of Resurrection);
then unto Him you will return.”

Indeed, it has been clarified in the Qur’an that the greatest crime someone can commit is to attribute partners to the One who possesses absolute power and control over the universe. This crime is perpetrated when people worship and serve others along with Allah after He has mercifully provided for them in uncountable ways.

Contemplate the countless favours our Creator has provided for mankind, such as the blessing of gravity. This incredible force is perfectly balanced, preventing us from either floating in the air, or being too weighted down to the ground. Likewise, profound reflection upon the uncounted blessing of how our lungs and heart extract oxygen from the air point to the all-encompassing nature of Allah’s wisdom, capability and generosity towards us. Through the process of respiration, our cardiovascular system is able to function, keeping us alive and well. Interestingly, it is not impossible for someone to expect their heart to function for a period of approximately seventy years, yet we do not expect an engine to function without rest for even a portion of this time.

Consider the miraculous nature of our digestive system and how it breaks down all the necessary components of food that we need. Distributing necessary nutrients to our body, it also expels any harmful wastes. Furthermore, the intestinal bacteria that exist in our digestive tract constitute an important part of our immune system, which fights off disease and infection.

Indeed, the balance and control of the components of every atom within ourselves not only indicate the existence of a Creator, but also attest to the great favours He continually bestows upon us. Mankind tends to be ungrateful for these favours, either by being unmindful of them, or by refusing to acknowledge them to begin with.

“Do they then believe in falsehood, and deny the favours of Allah?”[16:72]

The discerning are able to ponder over the uncountable favours Allah has bestowed upon them and appreciate the excellence of their arrangements, their beauty and their perfection. However, every kind of perfection that can be witnessed in these creations is incomparable with the perfection of the Creator. Those who come to this realization understand that all these creational favours call to the glorification of their originator, gratitude and attachment to Him, and sincerity in singling Him out in all forms of worship and servitude.

Nevertheless, even if a person were to attempt to establish every kind of worship known in a continuous fashion, never would this individual be able to fulfill the gratitude the Creator deserves for these favours. For this reason, Allah is Oft-Forgiving, Most Merciful, and is pleased with only an undemanding amount of thankfulness, while He provides much.

“And if you would count the favours of Allah, never would you be
able to enumerate them. Truly, Allah is Oft-Forgiving, Most Merciful.”

The One who has provided us with the faculties of hearing, seeing and understanding has explained that worshipping and serving others along with Allah constitutes an immense form of ingratitude. This is especially so when understanding that these objects of worship never played any part in originating any of these favours. Consequently, it is the only sin that will never be forgiven if a person dies in such a state without repenting:

“Verily, Allah forgives not that partners should be set up with Him
(in worship), but He forgives what is less than that for whom He wills;
and whoever sets up partners with Allah in worship,
has indeed invented a tremendous sin.”


Why Muslims reject Atheism

Is the Existence of a Creator Something That Can Be Proven Logically?

Atheism can be described as the belief that no creator exists, and that the universe was not brought about by divine knowledge, will and ability. The following is a short excerpt from Sacred Freedom which follows a process of logical deductions to show that our universe must have been created by an All-Wise and All-Knowing Creator:

Pivotal Quote: “Those who believe in chance concede that it is something which is not by nature ordered. Once this is understood, the following question must be asked: How could something that is by nature disordered consistently create order? This is a scientific impossibility. Hence, it must be concluded that not only has a Creator created our universe, but that He is also continually administrating its awe-inspiring affairs.”

Excerpt:To demonstrate the error of those who deny the existence of a Creator, one may consider the ordinary example of how a book comes into being. The existence of a book necessitates the existence of a publisher who possesses three attributes: Firstly, this publisher must possess the knowledge of the required fields of expertise for the production of this book. Secondly, the publisher must possess the will to carry out such a task by consciously embarking upon this project. Thirdly, the publisher must possess the ability to carry out the task of creating the pages, cover and binding of the book while finishing it with distinction.Once this is understood, the irrationality of claiming that a book created itself, or that it came about by mere chance, becomes apparent. Is it possible to legitimately claim that a book came about without a publisher, or that this universe came about without a Creator - solely on the basis that this publisher or Creator has not been seen?In actuality, understanding that a Creator exists is much easier to grasp than understanding that a simple object like a book has an originator, as the formation of our universe is far more sophisticated than the formation of any one particular object. Accordingly, the Creator stated regarding those who deny His existence:

“Were they created by nothing, or were they themselves the creators?Or did they create the heavens and the earth?Nay, they have no firm belief.”[52:35-36]
These verses prove that just as it would be impossible to claim that a book was created by nothing, it would also be impossible to claim that mankind was created by nothing. Likewise, just as it would be impossible to claim that a book created itself, it would also be impossible to claim that we created ourselves. Only one other possibility exists; that mankind and everything in this universe was brought about by an All-Knowing Creator.It can be concluded that all things are known to come into existence by designers that possess the three attributes of knowledge, will and ability to create. No other conclusion can be drawn, except that our universe was fashioned by a Creator who possesses the knowledge, will and ability to create such an incredibly awe-inspiring formation.Indeed, certain pieces of evidence left behind at the scene of a crime are considered incriminating proofs that lead courts to settle cases in an absolute manner. In the same way, Allah's Signs within His creation and the logical evidences contained within His revelation contain even more definite proofs that we were created by an All-Knowing, All-Powerful God.

“And upon the earth are Signs visible to all who have faith with certainty, just as there are Signs within your own selves.Will you not then see?”[51:20,21]


Tuesday, December 19, 2006

Knowing our Creator by His Names and Attributes

Left on their own, people can conclude that a Creator exists, but cannot come to a completely correct understanding of what Attributes this Creator possesses. They will tend to either conjure up an image of the Creator which resembles a created being, or will reduce the Creator to being an imaginary, being-less force.

An excerpt from the above article:
"The one who likens Him to His creation forms a picture of a created being in his mind, and this can only be done by likening Him to something which he has witnessed in his lifetime. Hence, he ends up worshipping an idol. Likewise, the one who attempts to flee from this by reducing the greatness of the Creator to the realm of philosophical conjecture ends up worshiping nothingness. The one who affirms all of Allaah’s authentic Names and Attributes without likening them in nature to any created thing frees himself from the extremes of these two poles."

Who is your Creator?

An important and thought provoking lecture discussing the reality and nature of the One true Creator. The talk leaves the listener with the knowledge that he/she is indebted to his/her Creator and in need of worshipping, seeking help and thanking the One who made us all and furthermore worshipping that sole Creator upon the way prescribed by His Prophets and Messengers.

Speaker: Dawud Adib (Reverted American Muslim of over 25 yrs)
Source: []

Listen to the lecture here

The creation is in need of Allah(Arabic word for GOD)

Author: Dr. Saleh as-Saleh
Based upon an article by Imaam Ibn al Qayyim al-Jawziyyyah (A renowned Islamic scholar from the 8th century [approx 1400's CE] in his book, "Igathat ul-Lahfan min Massa'id Ash-Shaytaan: The Relief of the Yearning (person) from the Traps of the Devil)" Vol 1, PP 6-42.

Man always looks for what benefits him and what protects him from harm. However, to accomplish this, man must be able to realize what is harmful. He must then know whom he should need, trust, and love so that he can attain what is beneficial as well as to feel good about his choice. He also must know the proper and good approach that would make him achieve this goal. This latter condition requires that man:

1. Know about harm
2. What ways can be used to drive harm away

Certainly, man can have no better guidance than that which comes from the One Who had perfected everything, and the One who Has no deficiency in Himself and in His Attributes. The One Who is Ever-Living and Who does not die. There can be no One better than the One Who Has no need for anything; the One Who is rich; the Giver; the One who, after all, controls man's soul. Man is so poor to Him. He is Allaah, the True and only God. Man can bring harm to himself if he seeks other than Allaah for help. Allaah is the One Who can help man drive away any harm for it cannot occur without His Will and His Power.

Allah sent down His Books and chose His Messengers to guide man to:

1. Know His Lord as He had explained about Himself, and
2. Seek Him Alone while living in accordance with His plan

Knowing Allaah's Names and Attributes liberates man from worshiping any form of creation because creation is weak and is in need of The Creator, Allaah. The knowledge about Allaah leads man to know that he is created to live according to Allaah's way as revealed to the last Messenger Muhammad . This Revelation contains a complete code of life. Everything that is beneficial or harmful is established so that man can center his life around this Revelation. If man commits wrong and knows that Allaah is Oft-Forgiving he would turn to Him and to Him alone seeking His forgiveness:

"Know, therefore, that there is no God Who deserves to be worshiped except Allah; and ask forgiveness for your sins." (Qur'an, 47:19)

It is wrong to think or believe that Allaah created other 'gods' besides Him so that man turns to them for help; loves them or fear them, etc. He is the same God of all nations. He does not order that people should make of stars, sun, fire, Jesus, Moses, etc. gods besides Him. He (Most Exalted) cannot be 'contradictory'. He has one way (religion) that calls man to surrender his will only to Him. He warned that if man (even Muhammad would take partners with Him, then his work will fail and will be among losers:

"And verily, it had been revealed to you (O Muhammad ) as has been revealed to those 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. Nay! But worship Allaah and be among grateful." (Qur'an, 39:65-66)

Let us know what Muhammad , the man-Prophet, who knew Allaah best, used to say:

"O Allaah, I seek refuge in You for Your Pleasure and against Your Wrath,and in Your Forgiveness and against Your Punishment and in You from You, I cannot Praise You as You can Praise Yourself." (Muslim, Abu Dawoud, at-Tirmidhi, ibn Majah)

"I have surrendered myself to You, I have directed my face to You, I have entrusted my affairs to You, I have compelled my back to refuge in You, in want and in fright of You, there is no resort nor survival from You except (in turning) to You. I have faith in Your book (i.e. the Qur'an) which You brought down and in the Prophet (Muhammad ) you have sent." (Al-Bukhari, Muslim)

When we read in the Qur'an that:

"Whatever of Mercy (i.e. of good), Allaah may grant to mankind, none can withhold it, and whatever He may withhold, none can grant it thereafter. And He is the All-Mighty, the All-Wise." (Qur'an, 35:2)

And when we read that:

"If Allaah touches you with hurt, there is none can remove it but He; and if He intends any good for you, there is none who can repel His favor which He causes it to reach whomsoever of His slaves He will, and He is the Oft-Forgiving, Most Merciful." (Qur'an, 10:117)

We should be motivated to return to Him Alone at times of ease and at times of hardship.

And when we read that:

"If Allaah helps you none can overcome you, and if He forsakes you, who is there, after Him, that can help you. And in Allaah (alone) let believers put their trust." (Qur'an, 3:160)

The Qur'an, therefore, leads man to a true liberation from any false attachment. It brings peace to the heart. It helps the believer against hypocrisy and all forms of dishonesty. Imagine, for example, a believer facing a problem at work. He sees wrong and faces unlawful practices. He does not fear rejecting what is wrong. He knows that the job is only a means to gain his sustenance. While he may be unable to correct what is wrong, he knows well that Allaah is the One Who provides. If he leaves his job for the sake of Allah, Allah will give him a better one. Allah said:

"And whosoever fears Allaah and keeps his duty to Him. He will make a way for him to get out (from) every (difficulty), and He will provide him from (sources) he could never imagine." (Qur'an, 65:2-3)

The above texts, necessitates that man must depend upon Allah asking Him Alone for assistance. It also requires that man must love Allah and worship Him Alone to gain His pleasure and His help. Is it not true that the people who consider this life as the "Final Goal" end up worshiping many things in it? You see them so careful about "having it all". They torture themselves: pain, difficulty, constant worry, keeping their hands in the banks for loan after loan to keep up with the "demands of development". They are under the constant threat of fore-closure. They constantly see poverty in front of their eyes. The Prophet said:

"Allaah says: 'Son of Adam: Fill your time with My worship and I will fill your heart with richness, and end off your poverty. But if you do not, I would make your hands fully busy (i.e. in worldly affairs) and I would not end off your poverty.'" (At-Tirmidhi said that it is a good hadeeth [acceptable narration])

Our purpose of existence on earth is more meaningful than being slaves to worldly gains. There can be no meaningful life better than that prescribed by our Creator Allah. Every act done according to Allaah's way is an act of worship. Man is the beneficiary and Allah is in no need:

"O mankind! It is you who stand in need of Allaah, but Allaah is Rich (Free of all wants and needs), Worthy of All Praise." (Qur'an, 35:15)