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Friday, October 26, 2012

Tawhid : Faith in the Unity of God

The most fundamental and the most important teaching of Prophet
Muhammad (blessings of Allah and peace be upon him) is faith in the
unity of God. This is expressed in the primary Kalimah of Islam as
"There is no deity but Allah" ( La ilaha illallah ). This beautiful
phrase is the bedrock of Islam, its foundation and its essence. It is
the expression of this belief which differentiates a true Muslim from
a kafir (unbeliever), mushrik (one who associates others with God in
His Divinity) or dahriyah (an atheist).
The acceptance or denial of this phrase produces a world of difference
between man and man. The believers in it become one single community
and those who do not believe in it form an opposing group. For the
believers there is unhampered progress and success in this world and
in the hereafter, while failure and ignominy are the ultimate lot of
those whorefuse to believe in it.
But the difference between the believers and the unbelievers does not
result from the mere chanting of a few words. Obviously, the mere
utterance of a phrase or two is not in itself important. The real
difference lies in the conscious acceptance of this doctrine and
complete adherence to it in practical life. Mere repetition of the
word 'food' cannot dull hunger; mere chanting ofa medical prescription
cannot heal the disease.
In the same way, if the Kalimah is repeated without any understanding,
it cannot work the revolution which it is meant to bring about. This
can occur only if a person grasps the full meaning of the doctrine and
accepts and follows it in letter and spirit. We avoid fire because we
know that it burns; we keep away from poison because we know that it
can kill. Similarly, if the real meanings of Tawhid are fully grasped,
we avoid, in belief as well as in action, every form of disbelief,
atheism and polytheism. This is the natural consequence of belief in
the Unity of God.
The Meaning of the Kalimah
In Arabic the word ilah means 'one who is worshipped', that is, a
being which on account of its greatness and power is considered worthy
to be worshipped: to be bowed to in humility andsubmission. Anything
or any being possessing power too great to be comprehended by man
isalso called ilah . The concept ilah also includes the possession of
infinite powers and conveys the sense that others are dependent on
ilah and that he is not dependent on anyone else. The word ilah
carries, too, a sense of concealment and mystery. The word Khuda in
Persian, Deva in Hindi and God in English have similar connotations.
Other languages also contain words with a similar meaning. 1
The word Allah , on the other hand, is the essential personal name of
God. La ilaha illallah literally means "There is no ilah other than
the One Great Being known by the name Allah ." It means that in the
whole of the universe, there is absolutely no being worthy to be
worshippedother than Allah, that it isonly to Him that heads should
bow in submission and adoration, that He is the only Being possessing
all powers, that we are all inneed of His favor, and that we are all
obliged toseek His help. He is concealed from our senses, and our
intellect cannot perceive what He is.
Now we know the meaning of these words, let us look more closely
attheir real significance.
From the earliest known history of man as well as from the oldest
relics of antiquity that we have been able to obtain, it appears that
in every ageman recognized some deity or deities and worshipped them.
Even today every nation, from the most primitive to the most advanced,
believes in and worships some deity. Having a deity and worshipping
him is ingrained in human nature. There is something within man's soul
which forces him to do so.
But the question is: what is that thing and why does man feel impelled
to do so? The answer to this question can be discovered if we look at
the position of man in this huge universe. Neither man nor his nature
is omnipotent. He is neither self-sufficient nor self-existing; nor
are his powers limitless. In fact, he is weak, frail, needy and
destitute.
He is dependent on a multitude of forces to maintain his existence,
but all of them are not essentially and totally within his powers.
Sometimes they come into his possession in a simple and natural way,
and at times he finds himself deprived of them.There are many
important and valuable things which he endeavors to get, but sometimes
he succeeds ingetting them, while sometimes he does not, for it is not
completely in his own power to obtain them. There are many things
injurious to him; accidents destroy his life's work in a single
moment; chance brings his hopes to a sudden end; illness, worries and
calamities are always threatening him and marring his way to
happiness. He attempts toget rid of them, and meets with both success
and failure.
There are many things whose greatness and grandeur overawe him:
mountains and rivers, gigantic animals and ferocious beasts. He
experiences earthquakes,storms and other natural disasters. He
observes clouds over his head and sees them becoming thick and dark,
with peals of thunder, flashes of lightning and heavy rain. He sees
the sun, the moon and the stars in their constant motions. He reflects
how great, powerful and grand these bodies are, and, in contrast to
them, how frail and insignificant he himself is!
These vast phenomena, on the one hand, and theconsciousness of his own
frailty, on the other, impress him with a deep sense of his own
weakness, humbleness and helplessness. And it isquite natural that a
primitive idea of divinity should coincide with this sense. He thinks
of the hands which are wielding these great forces. The sense of their
greatness makes him bow in humility. The sense of their powerfulness
makes him seek their help. He tries to please them so that they may be
beneficial tohim, and he fears them and tries to escape their wrath so
that he may not be destroyed by them.
In the most primitive stage of ignorance, man thinks that the great
objects of nature whose grandeur and glory are visible, and which
appearto be injurious or beneficial to him, hold in themselves the
real power and authority, and, therefore, are divine. Thus he worships
trees, animals, rivers, mountains, fire, rain, air, heavenly bodies
and numerous other objects. This is the worst form of ignorance.
When his ignorance dissipates to some extent and some glimmers of
light and knowledge appear on his intellectualhorizon, he comes to
know that these great and powerful objects are in themselves as
helpless and dependent, or rather, they are still moredependent and
helpless. The biggest and the strongest animal dies likea tiny germ,
and loses all his power; great rivers rise and fall and become dry;
the highest mountains are blasted and shattered by man himself; the
productiveness of the earth is not under the earth's control - water
makes it prosperous and lack of water makes it barren. Even water is
not independent. It depends on air which brings the clouds. Air, too,
is powerless and its usefulness depends on other causes. The moon, the
sun, and the stars are also bound by a powerfullaw outside whose
dictates they cannot make the slightest movement.
After these considerations man's mind turns to the possibility of some
great mysterious power of divine nature which controls the objects he
sees and which may be the repository of all authority. These
reflections give rise to belief in mysterious powers behind natural
phenomena, with innumerable gods governing various parts and aspects
of nature such as air, light and water. Material forms or symbols are
constructed to represent them and man begins to worship these forms
and symbols. This, too, is a form of ignorance, and reality remains
hidden to the human eye even at this stage of man's intellectual and
cultural pilgrimage.
As man progresses still further in knowledge and learning, and as he
reflects more and more deeply on the fundamental problems ofexistence,
he finds an all-powerful law and all-encompassing control in the
universe. What a complete regularity is observed in sunrise and
sunset, in winds and rains, in the motions of stars and the changes of
seasons! With what a wonderful harmony countless different forcesare
working jointly. And what a highly effective and supremely wise law it
is according to which all the various causes in the universe are made
to work together at an appointed time to produce an appointed event!
Observing this uniformity, regularity and complete obedience to one
great law in all fields of Nature, even a polytheist finds himself
obliged to believe that there must be a deity greater than all the
others, exercising supreme authority. For, ifthere were separate,
independent deities, the whole machinery of the universe would be
upset.
He calls this greatest deity by different names, such as Allah ,
Permeshwar , God , Khuda-i-Khuda'igan . But as the darkness of
ignorance still persists, he continues worshipping minor deities along
with the Supreme One. He imagines that the Divine Kingdom of God may
not be different from earthly kingdoms. Just as a ruler has many
ministers, trusted associates, governors and other responsible
officers, so the minor deities are like so many responsible officers
under the Great God Who cannot be approached without winning the favor
of the officers under Him. So they must also be worshipped and
appealed to for help, andshould in no case be offended. They are taken
as agents through whom an approach can be made to the Great God.
The more a man increases his knowledge, the greater becomes his
dissatisfaction with the multiplicity of deities. So the number of
minor deities begins to decrease. More enlightened men bring each one
of them under the searchlight of scrutiny and ultimately find that
none of these man-made deities has any divine character; they
themselves are creatures like man, though rather more helpless. They
are thus eliminated one by one until only one God remains.
But the concept of one God still contains some remnants of the
elementsof ignorance. Some people imagine that He has a body as men
have, and is in a particular place. Some believe that God came down to
earth in human form; others think that God, after settling the affairs
of the universe, retired and is now resting. Some believe that it is
necessary to approach God through the media of saints and spirits, and
that nothing can be achieved without their intercession. Some imagine
God to have a certain form or image, and they believe it necessary to
keep that image before them for the purposes of worship.
Such distorted notions of godhead have persisted and lingered, and
many of them are prevalent among different people even today.
Tawhid is the highest conception of godhead, the knowledge of which
God has sent mankind in all ages through His Prophets. It was this
knowledge with which, in the beginning, Adam was sent down to earth;
it was the same knowledge that was revealed to Noah, Abraham, Moses
and Jesus (God's blessings be upon them all). It was this knowledge
which Muhammad (blessings of Allah and peace be upon him) brought to
mankind. It is Knowledge, pure and absolute, without the least shade
of ignorance. Man became guilty of shirk , idol-worship and kufr only
because he turned away from the teachings of the Prophetsand depended
on his own faulty reasoning, false perceptions or biased
interpretations. Tawhid dispels all the clouds of ignorance and
illuminates the horizon with the light of reality.
Let us see what significant realities the concept of Tawhid - this
little phrase: la ilaha illallah - embraces: what truth it conveys and
whatbeliefs it fosters.
First, we are faced with the question of the universe. We are face to
face with a grand, limitless universe. Man's mind cannot discern its
beginning or visualize its end. It has been moving along its chartered
course from time immemorial and is continuing its journey in the vast
vista of the future. Creatures beyond number have appeared in it - and
go on appearing every day. It isso bewildering that a thinking mind
finds itself wonderstruck. Man is unable to understand and grasp its
reality by his unaided vision. He cannot believe that all this has
appeared just by chance or accident. The universe is not a fortuitous
mass of matter. It is not a jumble of uncoordinated objects. It is not
a conglomeration of chaotic and meaningless things. All this cannot be
without a Creator, a Designer, a Controller, a Governor.
But who can create and control this majestic universe? Only He can do
so Who is Master of all; Who is Infinite and Eternal; Who is
All-Powerful, All- Wise, Omnipotent and Omniscient; Who is All-Knowing
and All-Seeing. He must have supreme authority over all that exists in
the universe. He must possesslimitless powers, must be Lord of the
universe and all that it contains, must be free from every flaw and
weakness and none may have the power to interfere with His work. Only
such a Being can be the Creator, the Controller and the Governor of
the universe.
Second, it is essential thatall these divine attributesand powers must
be vested in One Being: it is impossible for two or more personalities
having equal powers andattributes to co-exist. They are bound to
collide. Therefore, there must be one and only one Supreme Being
having control over all others. You cannot think of two governors for
the same province or two supreme commanders of the army! Similarly,
the distribution of these powers among different deities, so that, for
instance, one of them is all- knowledge, the otherall-providence and
still another life-giver - and each having an independent domain - is
also unthinkable. The universe is an indivisible whole and each one of
such deities will be dependent upon others in the execution of his
task. Lack of co-ordination is bound tooccur. And if this happened,
the world would fall to pieces. These attributes are also
untransferable. It is not possible that a certain attribute might be
present in a certain deity at one time and at another time be found
inanother deity. A divine being who is incapable of remaining alive
himself cannot give life to others. The one who cannot protect his own
divine power cannot be suited to govern the vast limitless universe.
The more you reflect on the problem, the firmer must your conviction
be that all these divine powers and attributes must exist in one and
the same Being alone. Thus, polytheism is a form of ignorance that
cannot stand rational scrutiny. It is a practical impossibility. The
facts of life and nature do not fit in with it. They automatically
bring men to Reality, that is Tawhid , the Unity of God.
Now, keeping in mind this concept of God, look closely at this vast
universe. Exert yourself to the utmost and say if you find among all
the objects that you see, among all the things that you perceive,
among all that you can think, feel or imagine - all that your
knowledge can comprehend - anyone possessing these attributes. The
sun, the moon, the stars, animals, birds or fishes, matter, money, any
man or a group of men - does any of them possess these attributes?
Most certainly not! For everything in theuniverse is created,
controlled and regulated,is dependent on others, is mortal and
transitory; its slightest movements are controlled by an inexorable
law from which there can be no deviation. Their helpless condition
proves that theattire of divinity cannot fit their body. They do not
possess the slightest trace of divinity and haveabsolutely nothing to
do with it. It is a travesty of truth and a folly of the highest
magnitude to attribute divine status to them.

Who is Allah?

It is a known fact that every language has one or more terms that are
used in reference to God and sometimes to lesser deities. This is not
the case with Allah. Allah is the personal name of the One true God.
Nothing else can be called Allah. The term has no plural or gender.
This shows its uniqueness when compared with the word god which can be
made plural, gods, or feminine, goddess. It is interesting to notice
that Allah is the personal name of God in Aramaic, the language of
Jesus and a sister language of Arabic.
The One true God is a reflection of the unique concept that Islam
associates with God. To a Muslim, Allah is the Almighty, Creator and
Sustainer of the universe,Who is similar to nothing and nothing is
comparable to Him. The Prophet Muhammad was asked by his
contemporaries about Allah; the answer came directly from God Himself
in the form of a short chapter of the Quran, which is considered the
essence of the unity or the motto of monotheism. This is chapter 112
which reads:
"In the name of God, the Merciful, the Compassionate.
Say (O Muhammad) He is God the One God, the Everlasting Refuge, who
has not begotten, nor hasbeen begotten, and equal to Him is not
anyone."
Some non-Muslims allege that God in Islam is a stern and cruel God who
demands to be obeyed fully. He is not loving and kind. Nothing can be
farther from truth than this allegation. It is enough to know that,
with the exception of one, each of the 114 chapters of the Quran
begins with the verse: "Inthe name of God, the Merciful, the
Compassionate." In one of the sayings of Prophet Muhammad (PBUH) we
are told that "God is more loving and kinder than a mother to her dear
child."
But God is also Just. Hence evildoers and sinners must have their
share of punishment and the virtuous, His bountiesand favors. Actually
God'sattribute of Mercy has fullmanifestation in His attribute of
Justice. People suffering throughout their lives forHis sake and
people oppressing and exploiting other people all their lives should
not receive similar treatment from their Lord. Expecting similar
treatment for them will amount to negating the very belief in the
accountability of man in the Hereafter and thereby negating all the
incentives for a moral and virtuous life in this world. The following
Quranic verses are very clear and straightforward in this respect:
"Verily, for the Righteous are gardens of Delight, inthe Presence of
their Lord. Shall We then treat the people of Faith like the people of
Sin? What is the matter with you? How judge you?" (68:34-36)
Islam rejects characterizing God in anyhuman form or depictingHim as
favoring certain individuals or nations on the basis of wealth, power
or race. He created the human beings as equals. They may distinguish
themselves and get His favor through virtue and piety only.
The concept that God rested in the seventh day of creation, that God
wrestled with one of His soldiers, that God is an envious plotter
against mankind, or that God is incarnate in any human being are
considered blasphemy from the Islamic point of view.
The unique usage of Allah as a personal name of God is a reflection of
Islam's emphasis on the purity of the belief in God which is the
essence of the message of all God's messengers. Because of this, Islam
considers associating anydeity or personality with God as a deadly sin
whichGod will never forgive, despite the fact He may forgive all other
sins.
[Note that what is meant above applies ONLY to those people who die in
a state wherein they are associating others with God. The repentance
of those who yet live is acceptable to God if He wills. - MSA of USC]
The Creator must be of a different nature from thethings created
because if he is of the same nature as they are, he will be temporal
and will therefore need a maker. It follows that nothing is like Him.
If the maker is not temporal, then he must be eternal. But if he is
eternal, he cannot be caused, and if nothing outside him causes him to
continue to exist, which means that he must be self-sufficient. And if
the does not depend on anything for the continuance of his own
existence, then this existence can have no end. The Creator is
therefore eternal and everlasting: "He is the First and the Last."
He is Self-Sufficient or Self-Subsistent or, to use a Quranic term,
Al-Qayyum. The Creator does not create only in the sense of bringing
things into being, He alsopreserves them and takesthem out of
existence and is the ultimate cause of whatever happens to them.
"God is the Creator of everything. He is the guardian over everything.
Unto Him belong the keys of the heavens and the earth." (39:62, 63)
"No creature is there crawling on the earth, but its provision rests
on God. He knows its lodging place and it repository." (11:6)
God's Attributes
If the Creator is Eternal and Everlasting, then His attributes must
also be eternal and everlasting. He should not lose any of His
attributes nor acquirenew ones. If this is so, then His attributes are
absolute. Can there be more than one Creator with such absolute
attributes? Can there be for example, two absolutely powerful
Creators? A moment's thought shows that this is not feasible.
The Quran summarizes this argument in the following verses:
"God has not taken to Himself any son, nor is there any god with Him:
For then each god would have taken of that which he created and some
of them would have risen up over others." (23:91)
And Why, were there gods in earth and heavenother than God, they
(heaven and earth) would surely go to ruin." (21:22)
The Oneness of God
The Quran reminds us of the falsity of all alleged gods. To the
worshippersof man-made objects, it asks:
"Do you worship what you have carved yourself?" (37:95)
"Or have you taken unto you others beside Him to be your protectors,
even such as have no power either for good or for harm to themselves?"
(13:16)
To the worshippers of heavenly bodies it cites the story of Abraham:
"When night outspread over him he saw a star and said, 'This is my
Lord.' But when it set he said, 'I love not the setters.' When he saw
themoon rising, he said, 'This is my Lord.' But when it set he said,
'If myLord does not guide me I shall surely be of the people gone
astray.' When he saw the sun rising, he said, 'This is my Lord; this
is greater.' But when it set he said, 'O mypeople, surely I quit that
which you associate, I have turned my face to Him Who originated the
heavens and the earth; a man of pure faith, I am not of the
idolaters.'" (6:76-79)
The Believer's Attitude
In order to be a Muslim, i.e., to surrender oneself to God, it is
necessary to believe in the oneness of God, in the sense of His being
the only Creator, Preserver, Nourisher, etc. But this belief - later
on called "Tawhid Ar-Rububiyyah" - is not enough. Many of the
idolaters knew and believed that only the Supreme God could do
allthis, but that was not enough to make them Muslims. To tawhid
ar-rububiyyah one must add tawhid al'uluhiyyah, i.e., one acknowledges
the fact that is God alone Who deserves to be worshipped, and thus
abstains from worshipping any other thing or being.
Having achieved this knowledge of the one true God, man should
constantly have faith in Him, and should allow nothing to induce him
to deny truth.
When faith enters a person's heart, it causes certain mental states
which result in certain actions. Taken together these mental states
and actions are the proof for the true faith. The Prophet said, "Faith
is that which resides firmly in the heart and which is proved by
deeds." Foremost among those mental states is the feeling of gratitude
towards God which couldbe said to be the essence of 'ibada' (worship).
The feeling of gratitude is so important that a non-believer is called
'kafir' which means 'one who denies a truth' and also 'one who is
ungrateful.'
A believer loves, and is grateful to God for the bounties He bestowed
upon him, but being aware of the fact that his good deeds, whether
mental or physical, are far from being commensurate with Divine
favors, he is always anxious lest God should punish him, here or in
the Hereafter. He, therefore, fears Him, surrenders himself to Himand
serves Him with great humility. One cannot be in such a mental state
without being almost all the time mindful of God. Remembering God is
thusthe life force of faith, without which it fades and withers away.
The Quran tries to promote this feeling of gratitude by repeating the
attributes of God veryfrequently. We find most of these attributes
mentioned together in the following verses of the Quran:
"He is God; there is no god but He, He is the Knower of the unseen and
the visible; He is the All-Merciful, the All-Compassionate. He is God,
there is no God but He. He is the King, the All-Holy, the All-Peace,
theGuardian of Faith, the All-Preserver, the All-Mighty, the
All-Compeller, the All-Sublime. Glory be to God, above that they
associate! He is God the Creator, the Maker, the Shaper. To Him belong
the Names Most Beautiful. All that is in theheavens and the earth
magnifies Him; He is the All-Mighty, the All-Wise." (59:22-24)
"There is no god but He, the Living, the Everlasting. Slumber seizes
Him not, neither sleep; to Him belongs all that is in the heavens
andthe earth. Who is there that shall intercede with Him save by His
leave? He knows what lies before them and what is after them, and they
comprehend not anything of His knowledge save such as He wills. His
throne comprises the heavens and earth; the preservingof them
oppresses Him not; He is the All-High, theAll-Glorious." (2:255)
"People of the Book, go not beyond the bounds in your religion, and
say not as to God but the truth. The Messiah, Jesus son of Mary, was
only theMessenger of God, and His Word that He committed to Mary, and
aSpirit from Him. So believe in God and His Messengers, and say not,
'Three.' Refrain; better is it for you. God is only oneGod. Glory be
to Him - (Heis) above having a son." (4:171)

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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OF HELL

Q1: What is hell?
A. Allah Almighty has created a dreadful place for the chastisement
andpunishment of infidels, disbelievers and sinners which is
called"Jahannam" (hell). It has seventy thousand dangerous and
horrendous valleys with each valley having seventy thousand
similarhorrid dells and pits. These valleys, dells and pits are
infested with innumerable frightful scorpions, serpents and dragons.
Q 2: What is in hell?
A. There are varied torments in hell. It is dreadful even to think
ofthe torments therein. In sum, it has the torments of fire, chilling
cold, snakes, scorpions, poisonous animals etc. The flames of its fire
rage high unabatedly and overtake the infidelswith violent force. The
fuel of hell is humanbeings and stones.
Q 3: How will a sinful believer be absolved?
A. A believer will ultimately be absolved irrespective of his myriad
sins and admitted into paradise either by the blessing of Allah
Almighty or the intercession of His Darling Elect Hadrat Muhammad
Mustafa (may Allah's choicest blessings and peace be upon him) or
having served his term of punishment in hell. Paradise is the last and
ultimate abode of believers wherein they will live eternally.
Q 4: Is there any absolution for infidels ornot?
A. The major sins of infidelity and polytheismwill never be absolved.
Infidels and polytheists will live eternally in hell and face
different sorts of torments. They will also be locked in boxes of fire
which will be encased in other fire boxes. Every infidel and
polytheist will think that it is the last chastisementbut they will
get no relief and keep sufferingtorments upon torments.

OF PARADISE

Q 1: What is paradise?
A. Paradise is an abode of endless bliss which Allah Almighty has
created for the believers.It is comprised of one hundred classes and
the distance between two classes is like that of the distance between
the earth and heavens. Each heaven is so vast and spacious that there
will remain enough room if the whole world with allits contents is
placed therein.
Q 2: What is in paradise?
A. Allah Almighty has created such paraphernalia of physical and
spiritual bliss and felicity in it thatis unseen, unheard, un-imagined
and undreamt of. Even an emperor and king can not enjoy such
pleasuresand facilities which will be available to the inmates of the
lowest class of the paradise.
Q 3: Which will be the greatest blessing in paradise?
A. The greatest favour with which the believerswill be graced in
heavens is the"vision(sight) of Allah". All divine boons, bounties and
favours will be eclipsed by Allah's vision. Once believers had it they
would get absorbed in its exquisite ecstasy for ever.
Q 4: How many believers will be entered into heavens?
A. The Holy Prophet said that of my bondslaves, seventy thousands
would be admitted into heavens without any"reckoning". Everyone ofthem
would take a group of seventy thousand believers with him into
paradise. Allah Almighty would yet grace them and three more
multitudes of believers would accompany them. The exact number of
believers who will be entered into heavens is known to Allah or His
Choicest Prophet whom Allah Almighty has endowed with such knowledge.