Poll Results and Upocoming Posts

As Salaamu Alaykum,

It has been some time since I last posted on this blog and to be honest I haven't had the time to write any articles or type up any of my talks lately. However, I have had a couple of requests through e-mail and through the blog for certain articles.

Looking at the poll, I've had the most votes for the topic of "Nikaah" therefore Insha-Allah I will next post I will start posts on that topic.

I pray that all the readers of this blog are in good health and Imaan and that they are remembering me in their Du'as.

Wasalaam

A Short Break...

As Salaamu Alaykum,

Just a short notice to all the readers. Insha Allah, I am leaving to go abroad today for about a month. Therefore, I doubt I will be able to post during my travels.

Some people already know the purpose of my travels and others are probably totally unaware. Insha Allah, I will be aiming to "complete half of my Imaan" and I request each and every reader to keep me in their Duas and make extra special Dua for me that Allah makes me successful and makes everything easy and that this can be a new beginning in the long stretch of efforts in pleasing Allah. Aameen.

I will be keeping everyone of you in my Duas and I hope that I have loads to write once I return from my trip.

Jazakallah for all the support and encouraging comments.

Wasalaam

EID MUBARAK

EID MUBAARAK to all the readers. May Allah make this day speacial and blessed for each and everyone. May He help all of us share in the joy of our friends and family.

May He accept our deeds during the month of Ramadhan and show us the sign of this acceptance by keeping us steadfast during the months to come. Aameen.

Please do remember me in your Duas and specially those people who are less fortunate than we are at this moment in time, keep them in your Duas and prayers and let us pray that Allah showers His mercy upon them so that they we can united in sharing the joy of Eid. Aameen.

Wasalaam

Ramadhan Mubarak

As Salaamu Alayakum,

Just a simple post to say Ramadhan Mubarak.

May Allah give us the strength and inclination to achieve in this month all the rewards and blessings that are sent down by Him.

May He make us from amongst those who have His glad tidings by the time this month comes to an end and may He make us from amongst those who He has forgiven.

Please remember me in your Duas during this month as I will be rememebering you.

Wasalaam

Preperation for Ramadhan

Everyone is aware that the month of Ramadhan is approaching and it is in this month that we are asked to worship Allah Ta'ala excessively.

As a small reminder towards the coming month I will present a few things that each and everyone should keep in mind. Something that may aid a person in the month of Ramadhan and those months that follow thereafter.

The time between now and the month of Ramadhan is ticking away. This time that is passing now is precious as it is the time in which we need to make our preparations for the holy month of Ramadhan.

Following are just few points that should be kept in mind during the month of Ramdhan:

'Ilm (Knowledge)

The Prophet of Allah Sallallahu Alayhi Wa Sallam has said, "The seeking of knowledge is Fardh (obligatory) upon every Believer"

The meaning of this Hadeeth is that we are obliged to seek the knowledge that we need in order to execute the commands of our religion, and therefore it is vital that each and every person, during this period between Ramadhan, that we seek the necessary knowledge regarding the Masaa'ils of Ramadhan, i.e. the Fiqh (rulings) regarding the fast and other matters regarding this month.

Habits

It should be remembered that what we practice is what we will take into the month of Ramdhan. It cannot be denied that the blessed month of Ramadhan will indeed encourage a person to worship Allah Ta'ala in greater amounts than in the other months, but it should be also noted that our habits will continue with us through the month of Ramadhan. Therefore, one should pay extra precaution towards their daily habits and try to minimise the habits of sinning and increase the habit of the Dhikr (remembrance) of Allah and worshipping Him.

It is during this month that we should exercise a greater level of patience and gratitude. We should increase the level of perseverance and determination in gaining His pleasure so that when the month of Ramadhan dawns upon us we are in the habit of devoting ourselves to His service.

Sins

It is during the month of Ramadhan that Allah Ta'ala chains the Shaytaan and aids us in controlling our Nafs (Self Desire). It is therefore during this time that we can concentrate on our desires and try to control them and bring them in accordance to the pleasure of Allah.

Allaamah Busairi Rahimahullah says in his Qasida-e-Burdah (Poem of the Scarf) that "Your self (desires) is like a child..." The meaning of this is that a child will desire to do something but like the self desire it will give up if its desire is procrastinated and prolonged.
Therefore, from now on, we should make an intention that whenever we have a desire to commit a sinful act, we will delay that act until our desire retreats and it is thus that we can bring our self desire under control in time for the auspicious month of Ramadhan.

Direct Worship and In-direct worship

Islam, though classed as a religion, in reality, is a lifestyle for a believer. Keeping this in mind, Allah Ta'ala has made each of our daily activities something from which we can gain reward. Therefore, Allah Ta'ala has instructed us to worship Him throughout the year; eleven months which is dominated by indirect worship and one month which is dominated by direct worship.
Therefore, it is necessary that we pay extra attention towards this month as it is the only month in which we are asked to increase the level of direct worship.

Huqooqul Ibaad

It should be remembered that when we disobey Allah it is at His discretion to forgive us, but if we cause any discomfort or difficulty to one of His servants then Allah has informed us that He shall not forgive us until that person does not forgive us and He has commanded us to seek forgiveness from that person.

The month of Ramadhan is a month in which the direct worship an individual believer does increases significantly. It is therefore a time where each person will be in a greater contact with other Muslim brothers. Hence, we should take extra care in ensuring that this does not result in us being involved in sins whilst not even realising it.

It is seen that in Ramadhan people make a greater effort to go to the Masjid to offer their Salaah. Alhumdulillah, this is a great act of worship and may Allah reward us all for making the extra effort. However, how many of us take other people into consideration? We bring our cars, block other people's vehicles and remain in the Masjid to offer our Nawaafils. Yet, we fail to realise that we have caused another person difficulty and therefore all our prayers are washed away.

Keeping a Log

Although not necessary, it is advised that a person keep a personal log on everything he does from today til until after Ramadhan.

The method that can be used is that a book be kept, on one side all the positive points can be noted and on the other side all the negative points should be noted. If this log is started in Sha'baan and continued even after Ramadhan, then one will be able to see what deeds he has been doing and what sins have also been committed. It will also allow us to see whether during the month of Ramadhan our deeds increased and our sins decreased. Thereafter, Insha Allah, we can concentrate on our actions and achieve the purpose of Ramadhan, to change for the better.

May Allah Ta'ala make out efforts for this month successful and may He grant us the rewards that He has promised His pious servants. Aameen.

Please remember me in your Du'as during this auspicious month.

The upcoming of Ramadhan

The month of Ramadhan is fast approaching us and before we even realise it, it will dawn upon us.

It is therefore vital that we begin to prepare for this month of Ramadhan before it is too late. The month of Ramadhan is such a valuable and blessed month that wasting a single moment of its precious time would lead to a loss that one may not be able to recover.

This blessed month has been sent by Allah to His bondsmen so that can create a connection and draw closer to Allah by reaping the many rewards that lie in this month.

The month of Ramadhan is not like any other month; its purpose is to rid man of those habits which he has accumulated throughout the rest of the year. It is a month that prepares man for the remaining eleven months by teaching him discipline and self control. Thus, Allah has made some acts which are beloved to man, like eating, drinking and fulfilling one's desires, Haraam. If man can control these desires in this month, which are usually permissible for him, then he can surely control himself from other desires which are not permissible.

It is therefore vital to realise the purpose of this blessed month and prepare for it accordingly. The objective of this month is to guide us in this month in such a manner that the blessings and guidance continue in the eleven months to come. But in order to achieve this objective, it is essential that we make use of every second of this month, for in reality, we are preparing to better ourselves in a span of one month and we anticipate it to last us for the remaining eleven months.

In a length Hadeeth, the Prophet Sallallahu Alayhi Wa Sallam mentions that the month of Ramadhan is the month of Sabr (patience), and the reward of this Sabr is Jannah (Paradise).

"And it (Ramadhan) is the month of Sabr (Patience). And Sabr, its reward is Jannah (Paradise)"

Our beloved Prophet Sallallahu Alayhi Wa Sallam has mentioned that the month of Ramadhan is the month of patience. However, we have been taught to be patient regardless of the month. So what then could the meaning of this sentence be?

The meaning of this portion of the Hadeeth is that the month of Ramadhan is a month in which extreme patience is required. It is a month in which the patience of a man will be tested time and again, for the change of lifestyle always reduces a man's level of patience and thus making him more impatient than he would be in other months.

Similarly, the month of Ramadhan is a month of worship and prayer, we have the extra night prayer of Taraweeh in the month of Ramadhan and we are encouraged to recite the blessed Qur'an at least once in this month. Additionally, we are encouraged to spend more time in worship than we normally do. This continuous pattern of worship is something that the soul and body are not used to due to normally being engrossed in the materialistic world and therefore patience is also required in carrying out these acts of worship in this month.

As a result, it is vital that each and every person concentrates on his level of patience in this holy month so that through this patience he is able to refrain from committing sins and at the same time he can concentrate and exercise patience on fulfilling those acts of worship that he would not normally do.

The Hadeeth further states the reward for exercising patience in this month is "Jannah" (Paradise) and therefore we can see how vital this act of patience is. We, our entire lives, have strived to acquire this Jannah, and here the Prophet Sallallahu Alayhi Wa Sallam is telling us that if we exercise patience in this month we will be rewarded with Jannah.

Therefore, in reality we are attempting to acquire the reward of Jannah itself in the span of one month. As the month of Ramadhan is blessed and holds a great status, one should not think this act is impossible nor should one think that he is not capable of achieving this reward.

However, in order to be successful in the month of Ramadhan we have to prepare for it and ensure that we do not miss even one vital moment of this month; it is necessary that we begin to exercise patience from today and that we develop it to such a level by the beginning of Ramadhan that we do not need to exhaust our effort in this act whilst leaving the other rewarding acts in this month.

In short, we need to realise the urgency and the shortage of time that we have and what we are trying to achieve in the period of one month.

Insha Allah further points from the Ahadeeth and Qur'an will be discussed later on.

A humble request for Duas is made to all readers in these months leading to Ramadhan and also in the auspicious month of Ramadhan.

Wasalaam

Tahaarah Quiz I

As Salaamu Alaykum,

As mentioned previously, Insha-Allah the upcoming posts will be regarding Tahaarah (purity) which will begin with the topics of Wudhu and Ghusl.

To begin with, I have created a short Quiz as I had done with the Salaah section. Insha-Allah the quiz will aid people into realising how much they know or do not know about Wudhu. At the same time it will give me a idea of what needs to be discussed.

I pray to Allah that He makes these posts beneficial. Aameen.

Wasalaam.

Tahaarah Quiz I

Tahaarah (purity)

As Salaamu Alaykum,

As mentioned before, Insha-Allah the next series of posts will be dedicated on Tahaarah (cleanliness) and Salaah (Prayers). As this is going to be a detailed series, there will be other posts in between, including the Ramadhan posts.

Insha–Allah, I will attempt to cover the topics related to Tahaarah in detail whilst also mentioning a few related questions and answers on the topics, all followed by a summary for those people who are beginners in acquiring knowledge.

Tahaarah plays an essential part in every Muslim's life and therefore it has been classed by many Ulamaa (scholars) as mandatory. Allah proclaims in the Qur'an that the people who are beloved to him are those who observe purity:

"...Allah loves those who observe purity"

[Surah al-Taubah - Verse:108]

The importance of Salaah is well known by all and it is the first deed that a believer will be reckoned for on the Day of Judgement, yet this great deed of Salaah is not complete without the act of purification. It is related on the authority of Hadhrat Ali Radhi Allahu Anhu that our beloved Prophet Sallallahu Alayhi Wa Sallam said:

"The key to Prayer is Tahaarah (purification)"

[Sunan at-Tirmidhi]

Wasalaam

Shari'ah - A lifestyle(Post 4 - Final Post)

This is the final post on Shari'ah - A lifestyle. Previously mentioned were the first three of five sections that contribute to making up Islam.

Aqaaid (Belief)

A'maal (actions)

Mu'aamalaat (transactions)

Akhlaaq (moral character)

Husn-e-Mu'aashirat (social conduct)

Insha-Allah, as the final two are greatly connected, they will be mentioned in this post.

"The best of you are those who have the most excellent morals.

[Sahih al-Bukhari]

These are the words of our Beloved Prophet, Muhammad Sallallahu Alayhi Wa Sallam; words that clearly state to us that good morals and good manners are the real test of a man's excellence. A man's relation with his fellow beings is just as important as his relation to Allah Himself.

Time and again, the Prophet Sallallahu Alayhi Wa Sallam would advice his beloved Companions of the manners and etiquettes of social conduct and the importance of a good moral character.

To gather all the vast advises and teachings of the Prophet Sallallahu Alayhi Wa Sallam on this topic would be difficult and time consuming. However, following will be mentioned a few points which will highlight some of the problems that we face in society today. I pray to Allah that this first step will aid one in improving his character and social conduct. Aameen.

Problem One: Severing Ties & Tark-e-Kalaam

One of the major problems that faces society today is the Renunciation of Talking to one another (Tark-e-Kalaam) and Severing ties (Qat'a Ta'alluq).

This problem faces many in social gatherings as well as the home and has been completely condemned by our beloved Prophet Sallallahu Alayhi Wa Sallam.

The Qur'an has mentioned one of the qualities of a true believer as being "humble toward the Believers." [5:57]. In the same manner our beloved Prophet Sallallahu Alayhi Wa Sallam has said:

"It is not permissible for a Muslim to keep apart from his brother for more than three days..."

[Sunan Abi Daud

Our beloved Prophet Sallallahu Alayhi Wa Sallam has told us that we should not severe ties or refrain from talking to our brothers for more than three days, instead, we should be the one's to initiate the talk and aim to create a tie between one another.

The problem we face today is that we expect the opposite party to initiate and be the one that starts. The result of which is that neither party begins and over time one loses the feeling for the opposite person as well as the courage to initiate. The Prophet Sallallahu Alayhi Wa Sallam has said:

"He is not (regarded) the upholder of ties who (upholds ties) in return (ie. He keeps good relation because the opposite party is also good towards him). But instead the upholder of ties is he who when ties are cut with him he joins them".

As a final point on this problem, we need to remember that we cannot reach the peak of our belief nor can we be classed as perfect in our faith until we be become the best in conduct.

Abu Hurayra Radhi Allahu Anhu has reported that the Messenger of Allah Sallallahu Alayhi Wa Sallam has said:

"Amongst the believers, the most perfect in faith is the best in conduct; and the best of you are those who are best to their families."

[Sunan Abi Daud & Sunan at-Tirmidhi]

Problem One: Sins of the Tongue

On one side there is a problem of people cutting ties and not talking to one another and on the other side we face the problem of excessive talking and sins of the tongue; back biting, false accusations, indecent talks, futile talks, foul language, false oaths, lying, deception, cursing and taunting are to name just a few.

Islam has emphasised the sins of the tongue to such a degree that our Prophet Sallallahu Alayhi Wa Sallam has guaranteed paradise for such a person who can give guarantee to safeguard that which is between his jaws (ie. his tongue) and that which is between his legs (ie. his private parts, referring to his sexual desires).

Sahl Radhi Allahu Anhu reported that the Messenger of Allah Sallallahu said:

"Whosoever guards what is between his jaws and legs, I will guarantee him paradise."

[Sahih al-Bukhari & Muslim]

Many a times a small matter turns into something much greater only due to the words that are used or the manner in which one speaks. The harms of the tongue are such that every morning the body warns the tongue to stay in control.

Abu Sa'eed al-Khudri Radhi Allahu Anhu that the Messenger of Allah Sallallahu Alayhi Wa Sallam said,

"The son of Adam wakes up and the whole body warns his tongue by saying, 'Fear Allah concerning us for indeed we are upon you so if you are upright then we will be upright and if you are corrupt then we will be corrupt'"

[Sunan at-Tirmidhi]

The sins of the tongue are countless and so are the Ahadeeth that discuss them. My aim is not to introduce all those Ahadeeth nor to prove each point. The aim is to merely create an awareness of the problems that are being faced by this society in through the harms of the tongue and other immoral and un-Islamic acts.

Insha-Allah, if time an opportunity allows it I will continue to highlight demoralising points in our society.

In conclusion, it should be noted that the on the day of Judgement there will be three types of people and their deeds:

1. People who have rejected Allah. Allah will not forgive such people nor cleanse them.

2. People who have disobeyed Allah in acts that concern Him and His bondsmen. It is under Allah's discretion whether He will cleanse them through punishment or whether he will forgive them.

3. People who havhaveve disobeyed Allah in act concerning His bondsmen. Such people will have to repay those people whose rights he did not fulfill. People will be asked to give their rewards to make up for flaws in the rights of the people. When and if the rewards of the person finish then the person will be made to bear the sins of the person whose rights he flawed in. May Allah save us all. Aameen.

We should stay away from the misconception that these rights are only for our fellow Muslim brothers and sisters; in actual fact, these rights are for every single being and we are asked to treat everyone in accordance to the teachings of the Shari'ah.

Furthermore, the rights of certain people are more than others. Those people who keep constant contact with us have rights that should be considered as very important. Some of these people are mentioned below:

1. Family & Friends (Parents/Children/Siblings/Spouse/Relatives/In-Laws etc).
2. Neighbours (House Neighbours/People in our Area/Neighbours of our Work Place etc.)
3. Teachers (School Teachers/Religious Teachers etc.)
4. People of Status (Scholars of all Religions/Local Authorities etc.)
5. Elders & Youngsters (Related or non-Related)
6. Work colleagues/Clients
7. Friends/Fellow Students
8. Gatherings (People that we meet in Gatherings or Groups)
9. People in Public

and many more...

It should be remembered that nothing should be done to hurt the feelings of people, be it deliberate or as a joke. Every person has some sort of right over another and therefore one should stay alert in order to ensure that the rights of non are taken.

May Allah make it easy for us to understand the religion of Islam, its teachings, its aims and thereafter give us the ability as well as the inclination to follow that which the Islamic Law teaches us. Aameen.

Shari'ah - A lifestyle(Post 3)

Previously we mentioned that Islam has five branches, equally important and weighty in the sight of Allah Ta'ala.

Aqaaid (Belief)

A'maal (actions)

Mu'aamalaat (transactions)

Akhlaaq (moral character)

Husn-e-Mu'aashirat (social conduct)

From Amongst these five branches of Islam, the first two have already been mentioned.

The four branches of Islam are linked in one way or another; Mu'aamalaat (transactions), Akhlaaq (moral character) and Husn-e-Mu'aashirat (social conduct) are all classed as A'maal (actions). We can also say that Akhlaaq (moral character) is present in our Mu'aamalaat (transactions) and Husn-e-Mu'aashirat (social conduct), or that a part of Husn-e-Mu'aashirat (social conduct) is the way we carry out our Mu'aamalaat (transactions).

Simply put, Islam in order for us to discharge the duties and responsibilities of each of the above branch we have to ensure that we take into account the other mentioned branches.

Mu'aamalaat (transactions)

It is a widespread rumour and accusation that Islam was spread through the sword. However, if one studies that lives of the Prophets and the Sahaaba, then it will be apparent that the message of Islam is contrary to that. In reality, it is the teachings of Islam and the moral character of the followers of this religion that brought people to accept Islam, even if it meant leaving their families. One such incident occurred with the Prophet Sallallahu Alayhi Wa Sallam himself:

It is mentioned by Hadhrat Ali Radhi Allahu Anhu told that:

Rasoolullah Sallallahu Alayhi Wa Sallam owed some dinars to so-and-so, a Jewish doctor, who demanded payment from the Prophet Sallallahu Alayhi Wa Sallam. When he Sallallahu Alayhi Wa Sallam told him, "I have nothing to give you, O Jew," the Jew replied by saying, "I will not leave you, Muhammad, till you pay me."

Allah's Messenger said, "I shall sit with you then" and did so. Allah's Messenger Sallallahu Alayhi Wa Sallam prayed the noon, afternoon, sunset, night and morning prayers, and his Companions Radhi Allahu Anhumwere threatening and menacing the man, Allah's Messenger Sallallahu Alayhi Wa Sallam being aware of what they were doing. Then they said, " Messenger of Allah, is a Jew keeping you in restraint?" To which he replied, "My Lord has prevented me from practising injustice with one whom a covenant has been made, or anyone else."

Then when the day was advanced, the Jew said, "I testify that there is no diety but Allah; I testify that you are Allah's Messenger; and half of my property will be devoted to Allah's path. I swear by Allah that my only purpose in treating you as I have done was that I might consider the description of you given in the Taurah : Muhammad Ibn Abdullah, whose birth place is in Makkah, whose place of migration is in Taiba, and whose kingdom is in Syria; he is not harsh or rough, or loud voiced in the streets, and he is not characterised by coarseness or lewd speech.

I testify that there is no diety but Allah, and I testify that you are Allah's Messenger. Give a decision about this property of mine according to what Allah has shown you."

This Hadeeth shows the patience and justice of the Prophet Sallallahu Alayhi Wa Sallam. If he Sallallahu Alayhi Wa Sallam wished, he could have refused to pay the Jew, and his doing so would be correct, this is because the Jew had demanded the money before the due date. Nevertheless, our beloved Prophet Sallallahu Alayhi Wa Sallam attended to him and treated him in the highest of manners.

The Prophet Sallallahu Alayhi Wa Sallam was sent to guide mankind as a whole, he was not sent to guide one nation or one group of people and therefore it was vital for him to undertake methods in which he could spread this religion of Islam with the means available at that time.

This is one reason why we see in the books of History and Ahadeeth that the Prophet Sallallahu Alayhi Wa Sallam used to encourage trade within one's land and other lands. When the Sahaaba Radhi Allahu Anhum would travel they would take their goods and necessities of travels, but along with these materialistic objects would travel their faith, teachings and the religion of Islam. Their method of trading was honest and fair, they would disclose any defect in the objects they were selling and they would price the products with justice. The method of trade practiced by the Sahaaba became famous and well known, they were praised and respected within the lands they travelled to and the Sahaaba would never let a chance pass by without spreading the word of Islam, be it through words or mere actions.

There are numerous Ahadeeth which encourage trade and truthful tradesman:

It is reported that the Holy Prophet Sallallahu Alayhi Wa Sallam has stated:

"No one has ever eaten better food than he who eats as a result of the labour of his hands..."

[Saheeh al-Bukahri]

"The truthful and trusty merchant is associated with the Prophets, the truthful and the martyrs."

[Sunan Tirmidhi]

"God shows mercy to a man who is kind when he sells, when he buys and when he makes a claim."

[Saheeh al-Bukhari]

"The merchants will be raised up on the day of Resurrection as evildoers, except those who fear Allah, are honest and speak the truth."

[Sunan Tirmidhi & Sunan Ibn Maajah]

The Prophet Sallallahu Alayhi Wa Sallam himself was a tradesman and he travelled to Syria under the employment of Hadhrat Khadijah Radhi Allahu Anha. It was for his honesty and principles in trade that she marriage with him. He was truthful and honest in all his actions, and thus he received the titles "Al- Sadiq" (truthful) and "Al- Amin" (faithful) by the people of Makkah Mukarramah even before Prophethood.

Many Ahadeeth have come from which the benevolence and strength of our Beloved Prophet Sallallahu Alayhi Wa Sallam's word is prominently learnt, one such Hadeeth is as follows:

Hadhrat Abdullah Ibn Abi Hamza Radhi Allahu Anhu has reported that he entered into a transaction with Muhammad Sallallahu Alayhi Wa Sallam but, without finalizing the details, suddenly had to leave for urgent work, promising that he would soon return to settle the terms. Hadhrat Abdullah Radhi Allahu Anhu forgot the unfinished transaction, remembering after three days he returned to the original place of transaction to find the Holy Prophet Sallallahu Alayhi Wa Sallam still awaiting his return. No sign of annoyance could be learnt from the blessed Prophet's Sallallahu Alayhi Wa Sallam face. The Prophet Sallallahu Alayhi Wa Sallam said softly, "You have caused me much pain. I have been waiting for you since three days."

Islam is a complete religion, it teaches us how to trade, whom we should trade with and the manners that should be adopted in trade. Such an honour is extended towards a truthful merchant that he will be with the Prophets and the truthful people on the Day of Judgement. On the contrary, a person who does not abide by the teachings of the Shari'ah is classed as an evil doer and sinner. Hadhrat Aisha Radhi Allahu Anha reported Allah's Messenger Sallallahu Alayhi Wa Sallam as saying:

"The most desirable of things you eat come from what you earn, and your children come from what you earn."

[Sunan Tirmidhi]

If we eat Halaal the up bringing of our children will be Halaal and we can then expect them to tread on the path of Islam and follow the teachings of Islam, but if we nurture our children on Haraam income, then can we expect them to follow the straight path? Who is to blame?

Just as how the Prophet Sallallahu Alayhi Wa Sallam told us to trade and taught us the etiquettes of trading, in the same way he forbade business in many things which themselves are unlawful and also in many forms of business because of the presence of unlawful elements.

Accordingly, to Abu Dhar Radhi Allahu Anhu, the Prophet Sallallahu Alayhi Wa Sallam said:

"There are three to whom Allah will not speak on the Day of Resurrection, at whom He will not look and whom He will not purify, and they will have a punishment." Abu Dhar Radhi Allahu Anhu said, "They are the losers and disappointed... who are they, Messenger of Allah Sallallahu Alayhi Wa Sallam?" He Sallallahu Alayhi Wa Sallam replied that one of them would be "he who produces a ready sale of a commodity by false swearing of Allah's name."

[Saheeh Muslim]

In the same manner, all connection with interest has been forbidden by the Prophet Sallallahu Alayhi Wa Sallam.

Hadhrat Jabir Radhi Allahu Anhu said:

"Allah's Messenger cursed the one who accepted interest, the one who paid it, the one who recorded it, and the two witnesses to it, saying they were all alike."

[Saheeh Muslim]

It is necessary that we look into our lives and assess our monetary dealings. Can we say that we know the rulings and teachings of Islam regarding trade and tradesmen? Can we, without doubt, say that our transactions are valid in the Islamic Law?

If not then we too should start studying the teachings of Islam regarding business. It is necessary and obligatory for us to acquire the knowledge that applies upon us.

May Allah accept all our dealings and safeguard us from the blameworthy transactions. May He ensure that all our dealings are lawful and give us Barakah in our trade. Aameen.

Aqeedah Posts (Links to Post 1-5)

As Salaamu Alaykum,

As many of the readers will be aware, Masha-Allah, with the help and will of Allah the posts relating to Aqeedah have come to an end.

The Aqeedah (Beliefs) was of the Ahl as-Sunnah Wal Jama'ah, according to the school of the jusrist of this Religion, Imaam Abu Haneefah an-Nu'man ibn Thabit al-Kufi.

Following are the links to all six posts:

Post 1

Post 2

Post 3

Post 4

Post 5

It should be noted that the bold text is the extract from the book "al Aqeedatut-Tahaawiyyah" of Imam Abu Ja'far Ahmad bin Muhammad bin Salamah bin Salmah bin 'Abd al Malik bin Salmah bin Sulaim bin Sulaiman bin Jawab Azdi, popularly known as Imam Tahawi.

Furthermore, The Tahaawiyyah itself is a simple statement of Sunni belief. It is so simple that it is consistent with both Maturidi and Ashari Aqeedah. Imam Subki Rahimahullah mentioned that it differs with the Ashari school only on three very minor, subtle points. It is closer yet to the Maturidi school, for it is very much a Hanafi-influenced theological school, and Imam Tahawi was transmitting the Sunni beliefs of Imam Abu Hanifa Rahimahullah and his companions Rahimahumullah.

May Allah give us the strength and ability to understand and accept the correct beliefs of Islam and to hold steadfast upon them in a time where each and every person's belief is questioned and tested. Aameen.

Wasalaam

AQEEDAH (Post 5)

91. There is benefit for dead people in the supplication and alms-giving of the living.

When a person dies his entire good actions stop, he personally cannot commit any good deeds that will earn him any reward. However, he may perform such a deed which continues to derive benefit to the people even after he is deceased. Such deeds will continue to reap rewards for the deceased and will be given to him. A few deeds that have been mentioned in the Hadeeth are:

A pious son, who may pray for him or benefit other; A mosque that he built or help build, in which people will worship Allah Ta'ala; A Qur'an that he left behind for the use of people, they shall pray this and he shall receive its reward; Alms that are given on his behalf, when a good act is done and its rewards are sent to the deceased he receives them.

92. Allah responds to people's supplications and gives them what they ask for.

Our belief is that Allah Ta'ala answers our calls and accepts our prayers. However, this acceptance of prayers is not necessarily how we see it. At times when we ask for something, Allah Ta'ala gives us exactly what we want. At other times when we ask for something, he does not give us that thing, but instead gives us something better. But sometimes when we ask for something we don't get it at all, but this is only in this world, for Allah Ta'ala will take that into account and give us the reward for that in the hereafter. The reward of such a Du'aa will be so immense that people will start wishing that non of their Du'aas were accepted in this world.

It should also be remembered, that the acceptance of Du'aa is based on every individual. Once a Sahaabi asked our Beloved Prophet Sallallahu Alayhi Wa Sallam to make Du'aa for him. In reply to this, the Prophet Sallallahu Alayhi Wa Sallam told him that he should eat Halal, for if he did then his own Du'aas would be accepted, and if he did not, then it would be of no use of even the Prophet making Du'aa for him.

This does not mean that the Prophet Sallallahu Alayhi Wa Sallam's Du'aa would not have been accepted by Allah Ta'ala, but instead the Prophet Sallallahu Alayhi Wa Sallam is showing the people the importance of Halaal food and earnings and how it affects one's Du'aas.

93. Allah has absolute control over everything and nothing has any control over Him. Nothing can be independent of Allah even for the blinking of an eye, and whoever considers himself independent of Allah for the blinking of an eye is guilty of unbelief and becomes one of the people of perdition.

Allah Ta'ala has absolute control over everything that exists. He neither sleeps nor does He get tired of this control. Nothing in existence can be independent of Allah Ta'ala for even a split second. One who believes that Allah Ta'ala is not in control of him, even for split second, leaves the fold of belief and Imaan.

94. Allah is angered and He is pleased but not in the same way as any creature.

Allah Ta'ala is in no need of our actions, good or bad. Our good actions do not increment Him in any way nor do our sins decrease Him or His attributes. If the entire mankind was to worship Allah Ta'ala flawlessly it would not create even a minute increase in His kingdom, and neither would the rejection entire mankind cause a minute decrease in His kingdom.

Nevertheless, Allah Ta'ala is appreciates the acts that we commit. Our obedience pleases Him and our disobedience angers Him. It is He who has given us everything and it is He who we should worship flawlessly.

The manor in which we show happiness and anger is not the same as the way Allah Ta'ala expresses His pleasure and anger. We cannot conceive the physical manner in which he expresses His happiness and anger. However, His anger brings His wrath and punishment whilst His pleasure brings His gifts and blessings.

95. We love the Companions of the Messenger of Allah but we do not go to excess in our love for any one individual among them; nor do we disown any one of them. We hate anyone who hates them or does not speak well of them and we only speak well of them. Love of them is a part of Islam, part of belief and part of excellent behaviour, while hatred of them is unbelief, hypocrisy and rebellion.

96. We confirm that, after the death of Allah's Messenger, peace be upon him, the caliphate went first to Abu Bakr al-Siddiq, thus proving his excellence and superiority over the rest of the Muslims; then to 'Umar ibn al-Khattab; then to 'Uthman; and then to 'Ali ibn Abi Talib; may Allah be well pleased with all of them. These are the Rightly-Guided Caliphs and upright leaders.

97. We bear witness that the ten who were named by the Messenger of Allah, may Allah bless him and grant him peace, and who were promised the Garden by him, will be in the Garden, as the Messenger of Allah, peace be upon him, whose word is truth, bore witness that they would be.

The ten are: Abu Bakr, 'Umar, 'Uthman, 'Ali, Talha, Zubayr, Sa'd, Sa'id, 'Abd al-Rahman ibn 'Awf, and Abu 'Ubayda ibn al-Jarrah whose title was the Trustee of this Community, may Allah be pleased with all of them.

98. Anyone who speaks well of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, and his wives and offspring, who are all pure and untainted by any impurity, is free from the accusation of hypocrisy.

Part of our belief is connected to the Sahaaba Radhi Allahu Anhum, the companions of the Prophet Sallallahu Alayhi Wa Sallam. We believe that they were not free from sin but they were pardoned and forgiven. From the followers of every Prophet, the Sahaaba Radhi Allahu Anhum are the highest ranked, yet their rank cannot exceed the rank of the Prophet Alayhimus Salaam.

We do not belittle any Companion nor do we exceed in the love of the Companions. We place then in rank as shown to us by our Beloved Prophet Sallallahu Alayhi Wa Sallam. The four Khalifa (successors) being the highest ranked respectively.

We acknowledge the supremacy of some Companions over others due to the narrations that have come in regards to them, from amongst these are the ten Companions who were given the glad tidings of paradise.

To love, honour and respect the Companions is part of our Imaan, one cannot claim to be a believer whilst belittling or speaking ill of any Companion. We accept them to be rightly guided and follow their ways and methods. He who has no love and respect for the Companions and does not take them as being rightly guided is committing an act of disbelief and hypocrisy.

99. The learned men of the Predecessors, both the first community and those who immediately followed: the people of virtue, the narrators of Hadith, the jurists, and the analysts - they must only be spoken of in the best way, and anyone who says anything bad about them is not on the right path.

100. We do not prefer any of the saintly men among the Community over any of the Prophets but rather we say that any one of the Prophets is better than all the Awliya' put together.

101. We believe in what we know of the Karamat or marvels of the Awliya' and in the authentic stories about them from trustworthy sources.

Part of our belief is to speak well of and believe in the Awliyaa (saints) and the pious predecessors. This includes the Jurists, the narrators of and analysts of Hadeeth etc. However, whilst holding these saints in high esteem, we do not rank them to be greater than any Prophet. Our belief is that entire mankind put together, let alone the Awliyaa, cannot compare to the rank of one Prophet.

Just as the Prophets were able to commit miracles with the order and help of Allah Ta'ala; similarly the Awliyaa are able to commit marvels with the will of Allah Ta'ala.

102. We believe in the signs of the Hour such as the appearance of the Antichrist (Dajjal) and the descent of 'Isa ibn Maryam Alayhis Salaam from heaven, and we believe in the rising of the sun from where it sets and in the emergence of the Beast from the earth.

Every Prophet warned their nation about the Day of Judgement and the signs that will come. Similarly, our beloved Prophet Sallallahu Alayhi Wa Sallam also warned us, his nation, regarding the signs that would take place before Qiyaamah. In fact, no Prophet had given their nation as much information and details regarding the sign than our Beloved Prophet Sallallahu Alayhi Wa Sallam.

We believe in all the signs that have been told by the Prophet Sallallahu Alayhi Wa Sallam from the appearance of Dajjal to the sun rising from the West.

103. We do not accept as true what soothsayers and fortune-tellers say, nor do we accept the claims of those who affirm anything which goes against the Book, the Sunna, and the consensus of the Muslim Community (Umma).

Islam teaches us that we are not to believe the claims of any fortune-teller nor are we to approach them. We reject the claims of those who affirm anything that goes against the teachings of the Qur'an and Sunnah; and we reject anything that opposes the consensus of the Muslim Community.

104. There is only one religion of Allah in the heavens and the earth and that is the religion of Islam ("submission").

Allah says:

"Surely religion in the sight of Allah is Islam."

[Al `Imran 3:19]

And He also says:

"I am pleased with Islam as a religion for you."

[al-Ma'ida 5:3]

105. Islam lies between going to excess and falling short, between the likening of Allah's attributes to creation (tashbih) and divesting Allah of attributes (Ta'til), between determinism and freewill, and between sureness and despair.

106. This is our religion and it is what we believe in, both inwardly and outwardly, and we renounce any connection, before Allah, with anyone who goes against what we have said and made clear.

Allah Ta'ala has chosen for us the religion of Islam and it is the only religion that will be accepted by Him. The religion of Islam is the midway of extremism on either side. We neither go in excess of any matter, nor do we fall short, but instead we choose to follow the middle path, the path of Islam.

We believe in this religion of ours both inwardly and outwardly and we reject anything which is against the teachings of Islam.

We ask Allah to make us firm in our belief and seal our lives with it and to protect us from variant ideas, scattering opinions and evil schools of view such as those of the Mushabbiha, the Mu`tazila, the Jahmiyya, the Jabriyya, the Qadariyya, and others like them who go against the Sunna and Jama'a and have allied themselves with error. We renounce any connection with them and in our opinion they are in error and on the path of destruction. We ask Allah to protect us from all falsehood and we ask His Grace and Favour to do all good.

Following is a brief description of each sect which we class to be misguided and having beliefs which a wrong.

Jahmiyya: Followers of Jahm ibn Safwaan (d. 128) who believed that Allah was "the wind and everything else," considered the Qur'an created and upheld the finiteness in time of heaven and hell. The Mu`tazila and Shi'as adopted his denial or over-interpretation of the Divine Attributes and his view that the Qur'ân is created while Ibn Taymiyya adopted his view that Hell would come to an end.

Jabriyya: Those who held that a human being's acts are all predetermined and that human beings are legally helpless and unaccountable.

Mushabbiha: Those who liken Allah Ta'ala to creation and to created beings.

Mu`tazila: "Isolationists" A sect who made reason the ultimate criterion of truth, forged a political alliance with the Shi'a and, like them, held the Qur'an to be created and the Attributes to be null in themselves and to mean none other than the Essence. They also deny intercession (shafâ'ah) and the karâmât of the Awliyaa'.

Qadariyya: A sect that held - like Christians - that a human being creates his own destiny and that Allah Ta'ala finds out man's acts after enactment. Like the Mu`tazila and Christians, they also believe that Allah only creates good, while evil has other creators.

May Allah Ta'ala save us all those groups that have gone astray and may He guide us along His path with the correct beliefs. Aameen.

Shari'ah - A lifestyle(Post 2)

Islam, being a complete way of life as well as a religion, is not limited to beliefs and worship (towards Allah Ta'ala). In actual fact, Islam covers a wider range of worship and areas than just belief and direct worship towards Allah Ta'ala.

Previously we mentioned that Islam has five branches, equally important and weighty in the sight of Allah Ta'ala.

Aqaaid (Belief)

A'maal (actions)

Mu'aamalaat (transactions)

Akhlaaq (moral character)

Husn-e-Mu'aashirat (social conduct)

Though all five are known to be a part of Islam, it is only the first two that are given any importance at all.

Actions

Islam encourages one to do good acts and refrain from bad acts. Anything that is against the Shari'ah (Islamic law) is classed as a bad act. In the same manner, anything that is done in accordance to the Shari'ah, or anything bad which is avoided, is classed as a good act.

The general misconception is that of thinking of Salaah, Sawn, Zakaah, Hajj, Sadaqah etc to be good acts whereas the day to day activities hold no value of weight.

These acts, although being very rewarding, are usually strenuous upon the soul and other acts do not even occur daily; whereas, Islam is a way of life, a religion that caters for our everyday needs. Many Ahadeeth have come in regards to these daily chores that we regard as 'worldly' activities as opposed to worship and reward.

Everyday, we eat our fill; and we strive during the day and exhaust all our energy in order to fulfil this need of filling our stomachs. Whilst doing this, we sometimes look towards that person who is fasting and feel remorse and regret that we cannot be as obedient and pious as such a person due to our lack of strength and the fatigue that we acquire through our daily striving. Yet we fail to perceive the many sayings of the Prophet Sallallahu Alayhi Wa Sallam that place us in the same rank as the fasting people if we fulfil the requirements:

"A thankful person who eats is on the same status of a fasting person who is patient"

[Sunan ut-Tirmidhi]

In the above Hadeeth, the Prophet Sallallahu Alayhi Wa Sallam has clearly mentioned that a grateful person who eats his fill is similar to that fasting person who observes patience. These are the individual qualities Allah Ta'ala likes and looks for in his servants; Gratefulness and Patience. Adopt any of these throughout one's life and our abode will be the pleasure of Allah Ta'ala.

Similarly, throughout the day, we meet people, Muslims and Non-Muslims. It is also a reward to meet these people with a happy and smiling face, showing them compassion, mercy and care. This action is one of many that allow us to reap reward upon reward.

"Do not think small of any good deed, even meeting your brother with a smiling/cheerful face"

[Saheeh Muslim]

We are told by the Prophet Sallallahu Alayhi Wa Sallam that we should not think small of any deed, for indeed these small deeds accumulate at the end of the day as a great amount of reward.

In another Hadeeth it is stated:

"Safeguard yourselves from the Hellfire even though it is through a portion of a date, and for he who does not find (a portion of a date) then through good words"

[Saheeh al-Bukhari]

Here, emphasis has been placed on 'good words'. It is the aim of every believer to save himself from the fire of Hell. The Prophet Sallallahu Alayhi Wa Sallam commands us to do this through giving charity, even though it may be a piece of date (due to poverty), and if even this is not possible, then we are advised to speak good, as this will enable us to gain the pleasure of Allah Ta'ala and save us from the fire of Hell.

In conclusion, Islam is not only limited to direct worship, it is a combination of both direct and indirect worship. In fact, at times, the rights of fellow Human Beings have been given greater importance. Therefore, to neglect the rights of these fellow beings whilst thinking that they are not a part of our worship is a totally incorrect notion. It is through the service of the nation in which we can attain the pleasure of our Lord.

May Allah Ta'ala give us the understanding to the importance of Human Rights. May he incline us towards serving Him through the service of His servants.

Aameen.

AQEEDAH (Post 4)

77. When our knowledge about something is unclear, we say: "Allah knows best."

Knowledge is such an ocean which cannot be obtained by one person. Above every knowledgeable person is another. Therefore, when we are unclear in some matter or Islamic ruling we should say "Allah Ta'ala knows best". One should not give a ruling without having done sufficient research as he will be answerable for that.

78. We agree with wiping over leather socks (in ablution) whether on a journey or otherwise, just as has come in the Hadiths.

Although this belief seems to be related to Fiqh and not directly to the base of Aqeedah, it has been mentioned for a specific reason.

At the time this book was written, the manner in which one could differentiate between the Shia's and the Ahle Sunnah Wal Jama'ah was from the Fiqh ruling regarding 'Masaah 'Alal Khufayn' (wiping over the leather socks).

Due to this reason, this belief has been mentioned by the author.

79. Hajj and Jihad under the leadership of those in charge of the Muslims, whether they are right or wrong-acting, are continuing obligations until the Last Hour comes. Nothing can annul or controvert them.

The obligation of Hajj and Jihaad will continue until the end of time. We believe that carrying this obligation is a necessity and mandatory. If these are discharged with the command of, and behind the leader of the Muslims then it is necessary to oblige to the call and not oppose them.

80. We believe in the noble angels who write down our actions, for Allah has appointed them over us as two guardians.

81. We believe in the Angel of Death who is in charge of taking the spirits of all the worlds.

Part of our belief is to believe in the angels of Allah Ta'ala. Disavowing their existence takes one out of the fold of Imaan (faith).

We believe in all of the angels of Allah Ta'ala, known or unknown. From amongst these are Kiraamun and Kaatibeen, the two angels that sit upon our shoulder and write our deeds.

Similarly, we also believe in the coming of the angel Hadhrat Izra'eel Alayhis Salaam. He is in charge of removing the souls of the creation of Allah Ta'ala.

82. We believe in the punishment in the grave for those who deserve it, and in the questioning in the grave by Munkar and Nakir about one's Lord, one's religion and one's prophet, as has come down in the hadiths from the Messenger of Allah, may Allah bless him and grant him peace, and in reports from the Companions, may Allah be pleased with them all.

Munkar and Nakeer are also the angels of Allah Ta'ala who visit the dead person in his grave. They are the two angels that question man in regards to his religion, the Prophet Sallallahu Alayhi Wa Sallam and as to who his Lord was.

We believe in these angels, and we believe in the punishment within the grave. We accept all the narrations that have come in the Ahadeeth in regards to one's life inside the grave.

83. The grave is either one of the meadows of the Garden or one of the pits of the Fire.

The Prophet Sallallahu Alayhi Wa Sallam has said "The grave is a garden from amongst the gardens of paradise. Or it is a pit from the pits of hell."

We accept this narration and believe that a person who is successful in the hereafter will receive a grave that will be like the garden of paradise, and for those who are rejected; their grave will be a pit from the pits of hell. However, it could be the doing of Allah Ta'ala to remove the sins of those he has accepted and give them a small punishment in the grave in order to save them from the punishment of the hereafter. Allah Ta'ala knows bests.

84. We believe in being brought back to life after death and in being recompensed for our actions on the Day of Judgement, and the exhibition of works, and the reckoning, and the reading of the book, and the reward or punishments, and the Bridge, and the Balance.

Once the Trumpet is blown for a second time people will rise from their graves and will stand in the plain of Arafah. Thereafter, when Allah Ta'ala wills, the day of reckoning will commence.

We believe in the book of deeds and that it shall be read in front of its owner. He will be told to confirm as to whether he comminted all of those acts or whether injustice was done upon him.

We believe that the books will be received in the right hands of those who are virtuous and the left hands of those who are truly unfortunate. May Allah Ta'ala save us all. Aameen.

Each and every deed of a person shall be accounted for and no one shall be oppressed in any way or form. He shall receive the reward for smallest act of good he done and so shall it be the same for any sins he committed. All of his deeds will be placed on the scale and then his fate shall be decided.

Once the destination of a person is determined he will have to cross the Bridge. This bridge is known as the "Siraat". It is said that the bridge is thinner than a hair strand and sharper than the blade of a sword.

Each person will be required to cross that bridge in order to reach his destination. Those who have been written down to be dwellers of Hell will not be able to cross the bridge. A sharp 'hook' will rise from beneath the bridge and take them down to the pits of Hell.

Those who have been written down for paradise will be of many types; the people of the highest ranks will cross with ease as opposed to those who have only a few good deeds. The people who have only a few good deeds will struggle to cross the bridge and will drag themselves across as opposed to those who are on a higher rank, so much so, that some will cross over in the blink of an eyelid.

85. The Garden and the Fire are created things that never come to an end and we believe that Allah created them before the rest of creation and then created people to inhabit each of them. Whoever He wills goes to the Garden out of His bounty and whoever He wills goes to the Fire through His justice. Everybody acts in accordance with what is destined for him and goes towards what he has been created for.

86. Good and evil have both been decreed for people.

Both paradise and hell are the creation of Allah Ta'ala, and He has taken it upon himself to fill both these places. He then created mankind to fill each of these two abodes. Whomsoever he has decreed evil for will enter hell and whomsoever he has decreed good for will enter paradise. Man will act in accordance with what he was created for and through His justice will the abode of man be decided.

87. The capability in terms of divine grace and favour which makes an action certain to occur cannot be ascribed to a created being. This capability is integral with action, whereas the capability of an action in terms of having the necessary health and ability, being in a position to act, and having the necessary means, exists in a person before the action. It is this type of capability which is the object of the dictates of the Shari'ah. Allah the Exalted says:

"Allah does not burden a person except according to his ability."

[al-Baqara 2:286]

88. People's actions are created by Allah but earned by people.

89. Allah, the Exalted, has only charged people with what they are able to do and people are only capable of doing what Allah has granted them to do. This is the explanation of the phrase: "There is no power and no strength except by Allah." We add to this that there is no stratagem or way by which anyone can avoid or escape disobedience to Allah except with Allah's help; nor does anyone have the strength to put obedience to Allah into practice and remain firm in it, except if Allah makes it possible for him to do so.

90. Everything happens according to Allah's will, knowledge, predestination and decree. His will overpowers all other wills and His decree overpowers all stratagems. He does whatever He wills and He is never unjust. He is exalted in His purity above any evil or perdition and He is perfect far beyond any fault or flaw.

"He will not be asked about what He does, but they will be asked."

[al-Anbiya' 21: 23]

Allah Ta'ala does not burden a soul to carry out an act which he does not have the capability to discharge. Man does not have power to commit a good deed nor does he have the ability to stay away from sins unless Allah Ta'ala gives him the power to do so.

Allah Ta'ala has written for everyone their actions and their abode. He does whatever He wills and no one can question what He wills. He is the creator of actions whilst we just earn them.

Halaal Earnings

Each morning the Allah showers His mercy upon us, even before the rays of sunlight reach our eyes. It is only through His mercy that we awaken from death itself. Each night, our souls leave our bodies only to be returned to us by the mercy and will of Allah Ta'ala. A process each and everyone of us go through everyday yet we fail to realise the power of the being who is behind this process.

It has been narrated on the authority of Hadhrat Abu Maalik al-Haarith bin al-Haarith al-Ash'aree Radhi Allahu Anhu that the Messenger of Allah Sallallahu Alayhi Wa Sallam said:

"...Every person starts his day as a vendor of his soul, either freeing it or causing its ruin."

[Saheeh al-Muslim]

This Hadeeth informs us that every morning we are made responsible for the abode and actions of our souls. It is our personal choice which will either grant our souls freedom from the punishment of Allah and from the fire of Hell, or we could cause its ruin by following Shaytaan and his desires.

Allah Ta'ala has stated that if He is the buyer of the soul of a believer then in return for him shall be paradise:

"Verily, Allah has purchased from the believers their lives and their properties; for the price that theirs shall be Paradise"

[at-Tawbah 9:111]

Therefore, it is the sole responsibility of man, to steer his soul in either direction. His actions and intentions will make his abode either Paradise or Hell. So each morning, while man has been classified as being the "vendor" of his soul, he goes out to seek his sustenance and livelihood. It is his option to either sell his soul, or to free it, to earn this livelihood.

Hadhrat Abdullah ibn Mas'ood Radhi Allahu Anhu has narrated that the Prophet Sallallahu Alayhi Wa Sallam said:

"The seeking of a permissible (Halaal) livelihood is an obligation after the obligatory acts (Faraa'idh)"

[Bayhaqi]

On the authority of Hadhrat Umar Radhi Allahu Anhu), He Sallallahu Alayhi Wa Sallam is reported to have also said:

"If you placed your trust in Allah, in the manner in which He should be trusted, then He would arrange sustenance for you just as He provides for the birds; they leave in the morning with their stomachs empty and return with their stomachs filled in the evening."

[Sunan ut-Tirmidhi]

These two Ahadeeth outline the manner in which man should seek his sustenance. A manner in which earning a livelihood will not cause him to destroy his soul.

The seeking of sustenance is an obligatory act just as Salaah, Sawn, Zakaah etc are, yet earning one's sustenance should be done whilst placing trust and belief in Allah Ta'ala. We should convince our hearts to believe that no matter what efforts we put into earning sustenance, at the end of the day, it is Allah Ta'ala's will and decision as to how much we earn and what we shall receive. No effort of man can change the the amount that Allah Ta'ala has written for us.

Hadhrat Jaabir ibn Abdullah has narrated the Prophet Sallallahu Alayhi Wa Sallam as saying:

Verily a person does not acquire death until he receives his sustenance"

[Sunan ibn Majah]

On another occasion, Hadhrat Abu Dardaa Radhi Allahu Anhu reports the Prophet of Allah Sallallahu Alayhi Wa Sallam as saying:

"Verily sustenance seeks the servant (of Allah) more than the manner in which death seeks him"

[Jaami' us-Sageer]

From the above Ahadeeth we can deduce that no matter how much effort a person puts into acquiring his sustenance he will only receive that which Allah Ta'ala has written for him. But, at the same time, it is important to note that every man has to make an effort to earn what has written for him. In brief, we learn that every person has to make an effort to earn his livelihood. However, in order to earn his sustenance, he should not break the Laws of Allah Ta'ala instead he should have complete faith in Allah Ta'ala that it is He who will feed us and even if we were to break His Shari'ah to earn our sustenance we would never acquire more than that which is written for us.

Similarly, just as how death seeks out a man at one time or another, and is certainly to occur, just in the same manner, sustenance seeks the person and he receives the sustenance that is written for him without any doubt. The person who strives to earn his living by breaking the Shari'ah of Allah Ta'ala; whilst sinning and overlooking the requirements of Shari'ah seems to have this belief in his mind that he has, through using using every means possible, acquired a large amount of money, which would not have been possible if he had chosen to stay within the boundaries of Shari'ah.

However, this is far from the truth. A person, in reality, denies himself of the sustenance that was written for him by committing sins and breaking the Islamic Law. Primarily, he is denied from all the Barakah (blessings) that Allah places in the wealth of those who earn their money in accordance to Allah's pleasure and additionally, his the wealth the was written for him decreases due to his sins.

On the authority of Hadhrat Thaubaan Radhi Allahu Anhu, it has been narrated that the Prophet of Allah Sallallahu Alayhi Wa Sallam said:

"Verily a man makes forbidden upon him the sustenance (that was written for him) due to the sins which he commits"

[Sunan ibn Majah]

All the above Ahadeeth enlighten the believer to the reality of placing trust in Allah in attaining sustenance. It shows the believer that the giver of wealth and food is Allah Ta'ala alone and that we should concentrate of acquiring livelihood in the manner in which the Prophet Sallallahu Alayhi Wa Sallam has shown us, for indeed sustenance is going to reach us no matter what happens, and our sins will actually will be the cause for our sustenance to decrease.

It is vital to note that the earning of Halaal livelihood. is directly connected to the eating of Halaal. Many people are in falsely deluded to think that Halaal and Haraam consumption is limited to the ingredients of a product. However, the chain of Halaal and Haraam begins from the earnings of person. Furthermore, the earnings of a person does not become Haraam only by a person selling alcohol or other forbidden products, but earnings will also have an indication of impermissibility is a person seeks that earning by neglecting his Salaah or any other Fardh (obligatory) activity. Similarly, if a person does not rightfully return money belonging to someone, or acquires money by cheating someone, then that money will also be regarded as Haraam.

May Allah Ta'ala save us all from the harms and punishments of Haraam earnings. May He give us the strength, ability, inclination and means to acquire sustenance that is totally Halaal so that we can make the nourishment our body receives from it can be a cause for good deeds. Aameen.

Insha-Allah, the following post on Halaal Sustenance will contain some verses and Ahadeeth on merits of eating Halaal and the punishments and harms of eating Haraam.

AQEEDAH (Post 3)

60. We hope that Allah will pardon the people of right action among the believers and grant them entrance into the Garden through His mercy, but we cannot be certain of this, and we cannot bear witness that it will definitely happen and that they will be in the Garden. We ask forgiveness for the people of wrong action among the believers and, although we are afraid for them, we are not in despair about them.

61. Certainty and despair both remove one from the religion, but the path of truth for the People of the Qibla lies between the two.

The Prophet Sallallahu Alayhi Wa Sallam has told us that we shall not enter Jannah through the rewards of our deeds, instead, it shall be through the mercy of Allah Ta'ala. Therefore, a person can not say, without any doubt, that such and such a pious person will enter Jannah. Nevertheless, we should keep a good hope about their entrance into Jannah. Similarly, any signs that indicate their acceptance should be taken as a good sign but not a definite sign.

Similarly, we cannot say with certainty that a believer who committed sins will be punished and made to go to Hell. It is the will of Allah Ta'ala to accept and forgive whom he wishes as well as reject and punish whom He wishes.

We should pray for the forgiveness of the deceased and ask Allah Ta'ala to forgive them whether they seem to be pious or sinful.

To be certain about a matter is disbelief as we believe that nothing is possible until Allah Ta'ala will, and despair also removes one from belief as nothing is impossible for Allah Ta'ala. The best path is the path of the believers, the middle path.

62. A person does not step out of belief except by disavowing what brought him into it.

63. Belief consists of affirmation by the tongue and acceptance by the heart.

64. And the whole of what is proven from the Prophet Sallallahu Alayhi Wa Sallam regarding the Shari'ah and the explanation of the Qur'an and of Islam is true.

65. Belief consists of belief in Allah, His angels, His books, His messengers, the Last Day, and belief that the Decree, the good, the evil, the sweet and the bitter of it, is all from Allah Ta'ala.

66. We believe in all these things. We do not make any distinction between any of the messengers, we accept as true what all of them brought.

One does not leave the fold of Islam except by rejecting those vows that he took to enter the fold of Islam. This point rules out the theory of man leaving the fold of Islam by committing major sins. If a person rejects the oneness of Allah Ta'ala, the existence of the angels, the books of Allah Ta'ala, the Prophets of Allah Ta'ala etc he will leave the fold of Islam. Furthermore, to reject anything that the Prophet Sallallahu Alayhi Wa Sallam has brought or anything that has been mentioned in the Qur'an is a sin that will take one out of the fold of Islam.

Belief is not only proclaiming with the tongue, but it is also connected to the acceptance of the heart of that which the tongue proclaims. This is what separated the Munaafiqs (hypocrites) from the Mu'mins (believers). Both parties proclaimed the belief of Allah Ta'ala but only the Mu'mins accepted what they proclaimed with their hearts.

67. Belief is, at base, the same for everyone, but the superiority of some over others in it is due to their fear and awareness of Allah, their opposition to their desires, and their choosing what is more pleasing to Allah.

68. All the believers are Friends of Allah and the noblest of them in the sight of Allah are those who are the most obedient and who most closely follow the Qur'an.

Belief is belief, despite of how weak or strong it may be. However, Allah Ta'ala gives superiority of one over another due to their closeness and fear of Allah Ta'ala; the more fear one has for Allah Ta'ala the more superior he will be in the eyes of Allah Ta'ala.

69. Those of the Community of Muhammad Sallallahu Alayhi Wa Sallam who have committed grave sins will be in the Fire, but not forever, provided they die and meet Allah as believers affirming His unity even if they have not repented. They are subject to His will and judgement.

If He wants, He will forgive them and pardon them out of His generosity, as is mentioned in the Qur'an when He says:

"And He forgives anything less than that (shirk) to whomever He wills"

[al-Nisa' 4:116]

If He wants, He will punish them in the Fire out of His justice, and then bring them out of the Fire through His mercy, and for the intercession of those who were obedient to Him, and send them to the Garden.

This is because Allah is the Protector of those who recognize Him and will not treat them in the hereafter in the same way as He treats those who deny Him, who are bereft of His guidance and have failed to obtain His protection. O Allah, You are the Protector of Islam and its people; make us firm in Islam until the day we meet You. Aameen.

A believer's abode is Jannah and a disbeliever's abode is Jahannam, there they shall stay eternally. However, those who have brought Faith and commit sins, they will be subjected to Allah Ta'ala's will. If He forgives them and has mercy on them then they shall enter paradise; and if He chooses to punish them for their sins they shall enter Hell for a limited period of time. The scholars have mentioned that the sending of a believer into Hell is not a form of punishment but more of a form of cleansing so that the believer may be pure and clean enough to enter paradise.

70. We do not agree with killing any of the Community of Muhammad, may Allah bless him and grant him peace, unless it is obligatory by Shari`a to do so.

The killing of any soul unjustly is a grave sin. One cannot kill any of the creation of Allah Ta'ala unless it is enforced upon us by the Shari'ah; for example, the order of stoning to death an adulterer or taking a life for a life.

71. We agree with doing the prayer behind any of the People of the Qibla whether rightful or wrongful, and doing the funeral prayer over any of them when they die.

72. We do not say that any of them will categorically go to either the Garden or the Fire, and we do not accuse any of them of kufr (disbelief), shirk (associating partners with Allah), or nifaq (hypocrisy), as long as they have not openly demonstrated any of those things. We leave their secrets to Allah.

73. We do not accept rebellion against our Imam or those in charge of our affairs even if they are unjust, nor do we wish evil on them, nor do we withdraw from following them. We hold that obedience to them is part of obedience to Allah, the Glorified, and therefore obligatory as long as they do not order to commit sins. We pray for their right guidance and ask for pardon for their wrongs.

74. We follow the Sunna of the Prophet and the Congregation of the Muslims, and avoid deviation, differences and divisions.

75. We agree that holding together is the true and right path and that separation is deviation and torment.

The Prophet Sallallahu Alayhi Wa Sallam left behind him two sources of guidance, the first being the Qur'an and the second being his Sunnah. We follow these without any doubt and take them to be our source of guidance. In the Hadeeth of the Prophet Sallallahu Alayhi Wa Sallam, which is our source of guidance, it has come that the Sahaaba Radhi Allahu Anhum are rightly guided, thus we should hold on to them firmly. Therefore, we also follow the Sahaaba also. In the say manner we follow the congregation of Muslims and do not become the cause of deviation and differences.

It is for this reason (avoiding deviation and differences) that we are asked to follow the Imaan and the leaders of the country, whether they be rightful or wrongful. It is our duty of the people to appoint the rightful person as an Imaan or leader. However, if an unjust person is in the position of a leader or Imaam then we do not oppose him and cause division within the Ummah. Instead, we pray to Allah Ta'ala for their guidance and if they do not come upon the right path we pray to Allah Ta'ala to remove them from that position.

In conclusion, we believe in holding together and remaining united, and refraining from deviation and torment.

76. We love the people of justice and trustworthiness, and hate the people of injustice and treachery.

Justice is mandatory in Islam. Allah Ta'ala Himself is just and orders justice. We love the people of justice and we hate injustice.

How Will We Be Raised?

In many Ahadeeth the Prophet Sallallahu Alayhi Wa Sallam has mentioned the intense environment and atmosphere of the day of Qiyaamah. He has told us many a times that on that day people will be with whom they had love for; they will stand with the people they followed and that they will be raised as they had died.

In the previous post it was mentioned that a person shall die in accordance to how he lived his life. Therefore, the manner in which he lived his life will also affect the way in which he shall be raised on the day of Judgement.

The importance of how a person is raised cannot be emphasised enough, it is the second sign of the acceptance or rejection of man, the first being the manner in which he died. If a person died whilst reading the Kalimah (proclamation of faith) we automatically have a good thought of his acceptance. But, if a person dies whilst uttering words of disbelief and ungratefulness then there is a doubt that remains in the mind of the people as to how his Aakhirah (hereafter) shall be. Similarly, if a person is raised amongst the Awliyaa (friends of Allah Ta'ala); amongst the Anbiyaa (Prophets Alayhimus Salaam); or are amongst the ones who are under the shelter of the 'Arsh (throne) of Allah Ta'ala, then surely one can just look at their condition and position and feel that these are the people who are to acquire Jannah and mercy of Allah Ta'ala.

However, if a person is raised in a state where he is shown doing a sin, what will be the thought towards that person?

Surely the pressure and anxiety of that day will be so immense that one will not be looking towards anyone else. Each and every man shall be for himself.

"Then, when there comes thesecond blowing of the Trumpet
That Day shall a man flee from his brother,
And from his mother and his father,
And from his wife and his children.
Every man, that Day, will have enough to make him careless of others."

(al-Qur'an 80:33-37)

The conclusion of this Hadeeth is that which we all understand but fail to bring in practice. It is the fact that our Aakhirah is ultimately dependant on our actions in this world. Our worldly acts are so important that it decides our final abode, so much so that even our death is dependant upon our acts during our lifetime.

How Will We Die?

As Salaamu Alaykum

"As you live, so shall you die; and as you die so shall you be raised"

During my reading, I came across the above Hadeeth; a Hadeeth which is short in words but holds immense meaning for the people who ponder and wish to understand.

It is one of the greatest concerns of every believer as to how he will die, how will he be treated in the hereafter, will he be successful or will he be disgraced? All these worries are answered in this short Hadeeth of our beloved Prophet Sallallahu Alayhi Wa Sallam.

How Will We Die?

The first half of this Hadeeth mentions the way in which man will acquire his death. The Hadeeth mentions that a person will die in the manner in which he lived his life.

If a person, throughout his life, lived in accordance to the Shari'ah and the will of Allah Ta'ala then it will be most like that his life will end in a manner where he is following the Shari'ah and upholding the religion of Islam. To the contrary, if he lived his life displeasing Allah Ta'ala and whilst walking the path of Shaytaan then it is likely that his life comes to an end in a state where he is committing a sin and Allah Ta'ala is displeased with him.

The belief of every Muslim is that death can strike at any time. Death is something which does not come to a person at a specific time, age or during a certain act. It is the order of Allah Ta'ala and His wish that he takes the soul of any person when he wishes. Therefore, the justice of Allah Ta'ala is such that He will not sadden his true believers, those who walked upon his path during their lifetime.

As with any person, who walks on any path, a time comes when sometimes a person may trip over, stumble or fall. However, after his fall he does not remain on the floor and give up hope of moving on. Instead, he stands up as quickly as he can, at times looking around to save himself from embarrassment, and then continues on his path. The path of Islam is identical to this path. Any person walking upon it is guaranteed to fall or stumble at some time. Shaytaan will always be lurking on the path of those who follow the road to Jannah so that he can trip them over; his ultimate goal and lurking hope is that once a person falls over he will give up hope or not have enough courage to stand up.

But if we continuously pick ourselves up, seek forgiveness from Allah Ta'ala for our shortcomings whilst heading towards Him, whilst on His path, then surely the mercy of Allah Ta'ala will not let death fall upon us while we are fallen on His path. Surely He will be aware that my servant has stumbled many a times, but he has always stood up and embraced me thereafter and after knowing this surely His mercy will not let death come upon us while we are on the floor. Surely He will give us a chance to stand and embrace Him once more before He orders death to break the barrier between us and our Lord, Allah Ta'ala.

But, if a person, whilst treading on this path takes a fall and does not make the effort to stand, instead he changes his path and goes contrary to the path of Allah Ta'ala. Then is there not the possibility that Allah Ta'ala will take his soul without any consideration? Is there not a chance that the time of death will be shadowing above our heads whilst we are far from the path of Allah Ta'ala?

This is a brief explanation of the first part of the Hadeeth mentioned by our beloved Prophet Sallallahu Alayhi Wa Sallam. Indeed, this Hadeeth is filled with pearls of knowledge and wisdom.

May Allah Ta'ala give us all the ability and inclination to walk upon His path. And may He give us courage to be able to stand after every fall so that we can once again embrace Him and make Him pleased with us. May He also give us death only when He is pleased with us and whilst we are on His path.

Aameen.

Wasalaam.

(Insha-Allah the second part of this Hadeeth will be posted some time this weekend)

Upcoming Posts

As Salaamu Alaykum,

As many of the readers will be aware, there are a number of different topics being discussed on this site at the moment.

Insha-Allah, I am planning to bring those topics to an end before any new topics are discussed. Once the topics have been finished I will create a post with links to all the parts of that topic so people can refer to them as a whole.

The following topics will be discussed in the following weeks:

1. Aqeedah (two parts remaining Insh-Allah)
2. Shari'ah - A lifestyle

Insha-Allah, once these topics have been discussed we will start:

1. Salaah.
2. Tahaarat
3. Nikaah

(as voted for in the poll)

Please remember me in your humble Du'aas

Wasalaam.

Shari'ah - A lifestyle(Post 1)

In order to implement the Shari'ah into one's lifestyle, it is primarily necessary for one to understand the meaning of "Shari'ah".

Many people are into the deception of believing that Islam is the name of Aqeedah (faith and beliefs), Salaah (prayers), Saum (fasting), Zakaah (charity) and Hajj (pilgrimage). However, there is much more to the Shari'ah than these five pillars.

In actual fact, the above five pillars as a whole only reflect two fifths of the entire Shari'ah.

1. Aqaaid (beliefs)
2. A'maal (actions)
3. Mu'aamalaat (transactions)
4. Akhlaaq (moral character)
5. Husn-e-Mu'ashirat (social conduct)

It has become the general thought of people to believe that only the first two branches of Shari'ah are linked to Islam and due to that thought turn a blind eye towards the remaining three branches.

Islam is a moderate religion; a religion in which Allah Ta'ala has placed His rights (Huqooqullah) and the rights of fellow creations (huqooqul 'Ibaad).

Allah Ta'ala has placed so much importance on the rights of His creations that we are forgiven by Allah Ta'ala for any rights of His we may not fullfilled, but the rights of the creation can only be forgiven by them, even Allah Ta'ala shall not forgive us if we don't fulfil their rights.

The final three branches of the Shari'ah deal with the Huqooq (rights) of the creations, be it through transactions, social gatherings or any of our day to day interactions.

Insha-allah during this week the five branches of Imaan will be discussed in detail so that through understanding each branch one can bring the Shari'ah into one's life and reao rewards from every action that we do.

May Allah Ta'ala give us the inclination to live in accordance to the Shari'ah and the strength to obtain the knowledge that is required to fulfil this.

The Daily Life of a Muslim

"Thus have We made of you a nation justly balanced..."
[al-Baqarah 2:143]

Allah Ta'ala has created this nation in complete balance; a balance where man is not required to completely forsake this world in order to worship Him nor is he made to completely drown into the materialistic world and forget his Lord.

A Muslim can lead a completely 'normal' life and still be held in a high rank in the sight of Allah Ta'ala. This is because Islam is a simple and balanced religion. The flexibility and completeness found in Islam is the reason that it has become a way of life as opposed to simply a religion.

Allah Ta'ala sent down the Qur'an as guidance for mankind, as a way of life for the believing men and women. However, the Qur'an being the word of Allah Ta'ala cannot be understood by any mere mortal. Therefore, Allah Ta'ala sent down His beloved Prophet Muhammad Sallallahu Alayhi Wa Sallam so that he could show us the way of life.

The Prophet Sallallahu Alayhi Wa Sallam was a mortal, unlike us, but yet a mortal. This was the reason that Allah Ta'ala sent him and not an angel as a Prophet so that our beloved Prophet Sallallahu Alayhi Wa Sallam could live amongst us, like us, and show us the manner in which one can live his life in accordance to the Shari'ah.

The Prophet Sallallahu Alayhi Wa Sallam felt hunger, thirst, desire, pain, heat, emotion, and all the other factors and emotions that we feel in our lifetime. Yet he Sallallahu Alayhi Wa Sallam took the Qur'an into his life and became the walking, talking Qur'an.

Allah Ta'ala has mentioned in the Qur'an:

"Indeed in the Messenger of Allah you have a good example to follow"
[al-Ahzaab 33:21]

It is through following the Book of Allah Ta'ala that our beloved Prophet Sallallahu Alayhi Wa Sallam acquired the highest of character:

"And indeed you possess an exemplary character"
[al-Qalam 68:4]

It is the lifestyle of this perfect role model that we need to study in order to make our everyday actions acts of worship.

Insha-Allah further posts will give us an insight into the Seerah (biography) of the Prophet Sallallahu Alayhi Wa Sallam enabling us to lead the life in accordance to the Shari'ah and reaping rewards from acts that we class as daily chores.

Wasalaam.

A Thought

As Salaamu Alaykum,

I thought that a break from all these educational posting would be a great change for both me and the readers.

Then I realised, that I life of a believer is always about learning, about worshiping and reaping the rewards that Allah Ta'ala has placed upon this earth for us.

Islam is not like any other religion, it may be classed as a religion, but no doubt it is far more than that. It is a complete way of life. Every action of a believer can be a form of worship, a method of reaping rewards.

Let each and every one of us look into our own lifestyles, let us ponder over every act we do. Can we not honestly make each act a part of our religion, can we not reap rewards from every act that we do which is not against the Shari'ah.

Our daily chores are the things Islam has taken the most consideration of. Throughout the year, in eleven months we continue our normal lifestyles whilst only performing one form of direct-worship to Allah Ta’ala, that worship being Salaah. It is only for this reason that Allah Ta'ala has gave us the month of Ramadhan, so that we may concentrate on direct-worship in this month as opposed to indirect-worship which we do day after day.

From the time we wake up to the time we sleep, there is no action in our lives that cannot be a part of our religion; so much so that even our sleep can be regarded as worship.

This is one of many reasons why people turn to Islam, for there is no problem for which Islam has no solution.

May Allah Ta'ala give us the inclination to make our lives in accordance to the Shari'ah so that we may reap rewards from the chores that we do day after day.

Aameen.

Wasalaam.

AQEEDAH (Post 2)

29. And we are certain that Muhammad Sallalahu Alayhi Wa Sallam is His chosen Servant and elect Prophet and His Messenger with whom He is well pleased.

30. He Sallallahu Alayhi Wa Sallam is the Seal of the Prophets and the Imaam of the god-fearing and the most honored of all the messengers and the Beloved of the Lord of all the worlds.

31. Every claim to Prophethood after Him is falsehood and deceit.

32. He is the one who has been sent to all the Jinn and all mankind with truth and guidance and with light and illumination.

From amongst the beliefs are the believes regarding the Prophets and Messengers of Allah Ta'ala. We believe that Allah Ta'ala sent down many-a-times Prophets for the guidance of mankind. From amongst these Prophets was the beloved Prophet Muhammad Sallallahu Alayhi Wa Sallam.

In regards to the beloved Prophet Sallallahu Alayhi Wa Sallam, we believe that he was the last and final Prophet and Messenger sent down to mankind by Allah Ta'ala. He thus became the Seal of the Prophets and therefore no other Prophets can come after him.

In addition to being the final Prophet, he was also a Prophet for not only mankind but also to Jinns and any other creation that may exist. He was sent as a Mercy to the worlds and as guidance so pure and true.

Any claims made of prophethood after him are false and an act of deviation.

33. The Qur'an is the word of Allah. It came from Him as speech without it being possible to say how. He sent it down on His Messenger as revelation. The believers accept it, as absolute truth. They are certain that it is, in truth, the word of Allah. It is not created as is the speech of human beings, and anyone who hears it and claims that it is human speech has become an Kaafir.

Allah warns him and censures him and threatens him with Fire when He says, Exalted is He:

"I will burn him in the Fire."

(al-Muddaththir 74:26)

When Allah threatens with the Fire those who say "This is just human speech" (74:25) we know for certain that it is the speech of the Creator of mankind and that it is totally unlike the speech of mankind.

34. We do not argue about the Qur'an and we bear witness that it is the speech of the Lord of all the Worlds which the Trustworthy Spirit came down with and taught the most honoured of all the Messengers, Muhammad, may Allah bless him and grant him peace. It is the speech of Allah and no speech of any created being is comparable to it. We do not say that it was created and we do not go against the Congregation (Jamaa'ah) of the Muslims regarding it.

The Qur'an is known to the believers to be the word of Allah Ta'ala. It is therefore our belief that the Qur'an cannot be the speech of man. And as mentioned before, Allah Ta'ala cannot be conceived as we conceive humans; His form, shape, character and being is unknown and unimaginable to mankind. Similarly, the word and speech of Allah Ta'ala hold the same ruling as He does; meaning that just as Allah Ta'ala has been there for ever and will remain forever, so is the case with his words. His words were there from the beginning and will remain eternally.

35. Anyone who describes Allah as being in any way the same as a human being has become an unbeliever. All those who grasp this will take heed and refrain from saying things such as the unbelievers say, and they will know that He, in His attributes, is not like human beings.

The being of Allah Ta'ala cannot be pondered over and accommodated by the human mind. It is Allah Ta'ala that created mankind and it is He who possesses the complete knowledge of His being. We cannot indicate that He is as his creation, for He is free from all defect.

In many places in the Ahadeeth and Qur'an there have been instances where Allah Ta'ala has been attributed with parts and actions of the creation. In some places it has been said "the hand of Allah Ta'ala" and in other places it has been mentioned that "He comes running". It should be kept clear in mind that these do not denote the meaning that is known to us. Allah Ta'ala has used these words in order to make simple for man to comprehend a complex matter.

It is the best believer who reads these references to Allah Ta'ala and claims in his heart that they are how Allah Ta'ala knows and he is free from all human attributes,

Some go a step deeper into the apparent wording and extract meanings for the words attributed to Allah Ta'ala; where the "hand" of Allah Ta'ala will mean "His mercy" etc. This may be done in order to understand what is being meant by Allah Ta'ala, however, if refrained from it is better.

36. The Seeing of Allah by the People of the Garden is true, without their vision being all-encompassing and without the manner of their vision being known. As the Book of our Lord has expressed it: "Faces on that Day radiant, looking at their Lord." (al-Qiyama 75:22-3) The explanation of this is as Allah knows and wills.

37. Belief of a man in the seeing of Allah by the People of the Garden is not correct if he imagines what it is like or interprets it according to his own understanding, since the interpretation of this seeing or indeed, the meaning of any of the subtle phenomena which are in the realm of Lordship, is by avoiding its interpretation and strictly adhering to the submission.

This is the religion of Muslims. Anyone who does not guard himself against negating the attributes of Allah, or likening Allah to something else, has gone astray and has failed to understand Allah's glory, because our Lord, the Glorified and the Exalted, can only possibly be described in terms of oneness and absolute singularity and no creation is in any way like Him.

38. Everything that has come down to us about this from the Messenger, may Allah bless him and grant him peace, in authentic traditions, is as he said and means what he intended. We do not delve into that, trying to interpret it according to our own opinions or letting our imaginations have free rein.

The worldly eye does not contain the power and ability to visualise Allah Ta'ala. However, as a reward to the believing people it will be made possible in the Hereafter for every believer to see Him. Nevertheless, the vision of man, even in the hereafter, will not be able to totally encompass the being of Allah Ta'ala.

Furthermore, a person who believes that he will see his Lord on the day if judgement whilst imagining His being will be classed as being astray from the correct path. We only believe that we will see Him, but we do not ponder on his being. Additionally, we believe that Allah Ta'ala is as His messenger has told us. We do not ponder over matters that we cannot comprehend nor do we try to find meanings and reasons for things deep within Islam. "We listen and we obey".

39. A man's Islam is not secure unless it is based on submission and surrender. Anyone who desires to know things which it is beyond his capacity to know, and whose intellect is not content with surrender, will find that his desire veils him from a pure understanding of Allah's true unity, clear knowledge and correct belief, and that he veers between disbelief and belief, confirmation and denial and acceptance and rejection. He will he subject to whisperings and find himself confused and full of doubt, being neither an accepting believer nor a denying rejector.

No one is safe in his religion unless he surrenders himself completely to Allah, the Exalted and Glorified and to His Messenger, may Allah bless him and grant him peace, and leaves the knowledge of things that are ambiguous to the one who knows them.

A point from the earlier belief; A person is never secure in his religion if he tries to comprehend every aspect of his religion. Religion is simple yet it can be complex. The simplicity in religion is to take heed of the matters that are complicated and accept them without trying to delude ourselves in the meanings it may contain. A true believer is he who accepts the commandments of his Lord without any doubt, with total submission.

40. He is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by the six directions as all created things are.

Allah Ta’ala is not limited to any place or space. He is neither front, back, up down, left or right. It is a common habit of people to say that Allah Ta'ala is "everywhere". Although the meaning of it is known by people, it is technically incorrect to class Allah Ta'ala as being "everywhere". The reason being for this is that Allah Ta'ala is not confined to a space; which is what we are actually saying by placing him "everywhere".

The correct form of describing His presence is to say "He is not confined to any space".

41. Al-Mi'raj (the Ascent through the heavens) is true. The Prophet, may Allah bless him and grant him peace, was taken by night and ascended in his bodily form, while awake, through the heavens, to whatever heights Allah willed for him.

Allah ennobled him in the way that He ennobled him and revealed to him what He revealed to him,

"And his heart was not mistaken about what it saw".

(al-Najm 53:11)

Allah blessed him and granted him peace in this world and the next.

Our belief is that the Prophet Sallallahu Alayhi Wa Sallam was taken on the journey of Mi'raj and was shown the heavens and Hell. This entire journey took place in short span of worldly time. Nevertheless, it happened whilst he was awake and fully aware and did not take place in his dream.

42. Al-Hawd, the Pool which Allah has granted the Prophet as an honour to quench the thirst of his Community on the Day of Judgement, is true.

43. Al-Shafa`a, the intercession which is stored up for Muslims, is true, as related in the Ahaadeeth.

From amongst the many gifts and honours given to the Prophet Sallallahu Alayhi Wa Sallam two are as mentioned. The Hawd-e-Kauther (The fountain of Kauther) and Shifa-at-e-kubra (the big intercession).

44. The covenant which Allah made with Adam and his offspring is true.

After the creation of Adam Alayhis Salaam, Allah Ta'ala created, from him, his children. These were the people that would be born from the time of Adam Alayhis Salaam up until the day of Judgement.

When Allah Ta'ala had all the creation in front of Him he took a covenant from them, "Am I not your Lord?" They all replied in the affirmative, "Yes indeed". However, due to the weakness of the human mind the majority of people cannot remember it. However, each and everyone has the ability of recalling it and recognising it when the evidences and reminders come from Allah Ta'ala in front of him.

45. Allah knew, before the existence of time, the exact number of those who would enter the Garden and the exact number of those who would enter the Fire. This number will neither be increased nor decreased.

46. The same applies to all actions done by people, which are done exactly as Allah knew they would be done. Everyone is eased towards what he was created for and it is the action with which a man's life is sealed which dictates his fate. Those who are fortunate are fortunate by the decree of Allah, and those who are wretched are wretched by the decree of Allah.

47. The exact nature of the decree is Allah's secret in His creation, and no angel near the Throne, nor Prophet sent with a message, has been given knowledge of it. Delving into it and reflecting too much about it only leads to destruction and loss, and results in rebelliousness. So be extremely careful about thinking and reflecting on this matter or letting doubts about it assail you, because Allah has kept knowledge of the decree away from human beings, and forbidden them to enquire about it, saying in His Book,

"He is not asked about what He does, but they are asked".

(al-Anbiya' 21: 23)

Therefore, anyone who asks: "Why did Allah do that?" has gone against a judgement of the Book, and anyone who goes against a judgement of the Book is an unbeliever.

The belief regarding 'fate and decree' is a very complex and delicate topic. It is a topic, as told by our beloved Prophet Sallallahu Alayhi Wa Sallam, that led astray the people that were before us. The matter of decree and fate should not be dwelled upon to a degree where one starts to question the actions of Allah Ta'ala.

It is our belief that when Allah Ta'ala created man he also wrote their fate. Every person has a place in heaven and hell, if he becomes a dweller of hell he is shown his seat in paradise to make him regret and remorse, and if he is a dweller of heaven, he is shown his seat in hell so that he is more greatful.

This makes people ponder as to whether man has any control over the action he does, or if every action he does is already written by Allah Ta'ala. Similarly, people question themselves as to how they can accomplish something if their fate is written otherwise.

This question was posed to Hadhrat Ali Karamallahu Wajhahu who replied by telling the person to raise his one leg. After person had done so, Hadhrat Ali asked him to raise the other, to which he said it was not possible. Hadhrat Ali explained to the man that fate was in the same manner. In certain places we have choices and it is this choice that will determine our fate, and on other places we have no choice. Either way we have to surrender to the will of Allah Ta'ala.

48. This in sum is what those of Allah's Friends with enlightened hearts need to know and constitutes the degree of those firmly endowed with knowledge. For there are two kinds of knowledge: knowledge which is accessible to created beings, and knowledge which is not accessible to created beings. Denying the knowledge which is accessible is disbelief, and claiming the knowledge which is inaccessible is disbelief. Belief can only be firm when accessible knowledge is accepted and the inaccessible is not sought after.

We have to keep firm belief that not all knowledge is accessible to mankind. There is knowledge that is only available to Allah Ta'ala, the Almighty. It is therefore part of faith not to go in search of the knowledge that cannot be acquired by mankind.

49. We believe in al-Lawh (the Tablet) and al-Qalam (the Pen) and in everything written on the former. Even if all created beings were to gather together to make something fail to exist, whose existence Allah had written on the Tablet, they would not be able to do so. And if all created beings were to gather together to make something exist which Allah had not written on it, they would not be able to do so. The Pen has dried having written down all that will be in existence until the Day of Judgement.Whatever a person has missed he would have never got, and whatever he gets he would have never missed.

50. It is necessary for the servant to know that Allah already knows everything that is going to happen in His creation and has decreed it in a detailed and decisive way. There is nothing that He has created in either the heavens or the earth that can contradict it, or add to it, or erase it, or change it, or decrease it, or increase it in any way. This is a fundamental aspect of belief and a necessary element of all knowledge and recognition of Allah's oneness and Lordship.

As Allah says in His Book:

"He created everything and decreed it in a detailed way."

(al-Furqan 25:2)

And He also says:

"Allah's command is always a decided decree."

(al-Ahzab 33: 38)

So woe to anyone who argues with Allah concerning the decree and who, with a sick heart, starts delving into this matter. In his deluded attempt to investigate the Unseen, he is seeking a secret that can never be uncovered, and he ends up an evil-doer, telling nothing but lies.

In connection to the belief of fate and destiny, is the belief of the Lawh and Qalam (Tablet and Pen). All that is to take place in the lives of mankind has been written in the Tablet. It is even said that the words of the Qur’an existed in the Lawh and it was from there that it was revealed to the Prophet Sallallahu Alayhi Wa Sallam.

"The Pen has dried" means that the destiny of mankind has been written. There is no power in the world that can change that. If the entire creation was to group and make happen that which has been written not to happen then surely they would not be able to do so. It is therefore our belief that whatever a person receives or whatever he misses is all written down in the Lawh.

All that is written in completeness and therefore nothing can be increased or decreased from it.

51. Al-'Arsh (the Throne) and al-Kursi (the Chair) are true.

52. He is independent of the Throne and that which is beneath it.

We believe without doubt that the Arsh (Throne) and Kursi (Chair) mentioned in the Qur'an both exist. However, it is incorrect to ponder and imagine the description of these objects and how it is used by Allah Ta'ala. We cannot attribute the actions "sit" or any other action known to us and attribute it to Allah Ta'ala. He is free from every action that man does and is totally independent of any Chair or Throne.

53. He encompasses all things and that which is above it, and what He has created is incapable of encompassing Him.

There is nothing that can encompass or contain His being and it is He who encompasses everything. This is true whether it is in the context of a Throne or Knowledge or any other matter.

54. We say with belief, acceptance and submission that Allah took Ibrahim as an intimate friend and that He spoke directly to Musa.

55. We believe in the angels, and the Prophets, and the books which were revealed to the messengers, and we bear witness that they were all following the manifest Truth.

As part of our Imaan (Faith) we belief Ibrahim Alayhis Salaam to be His friend and Moosa Alayhi Salaam to have spoken with Him. This is all mentioned in the Qur'an, which we believe to be completely true and from Allah Ta'ala.

Furthermore, mentioned in the Qur'an is the belief regarding the Angels, Books and the Prophets Alayhimus Salaam. We believe in the Angels, Prophets and Books of Allah Ta'ala. And whatever they followed was from Allah Ta'ala and completely true and correct.

56. We call the people of our Qibla Muslims and believers as long as they acknowledge what the Prophet, Sallallahu Alayhi Wa Sallam, brought, and accept as true everything that he said and told us about.

57. We do not consider any of the people of our Qibla to be unbelievers because of any wrong action they have done, as long as they do not consider that action to have been lawful.

58. Nor do we say that the wrong action of a man who has belief does not have a harmful effect on him.

Those who have brought Imaan and believe in what the Prophet Sallallahu Alayhi Wa Sallam brought are classed as Muslims. We cannot class any of these people as disbelievers for any wrong action they commit as long as they do not claim that the wrong action is lawful. However, we say that this wrong action will have a harmful affect on him, physically, mentally or spiritually.

Any person who claims a wrong action to be lawful is either denying the Qur'an or Hadeeth and therefore there is a fear that he has left the fold of Imaan.

59. We do not enter into vain talk about Allah nor do we allow any dispute about the religion of Allah.

We submit completely to the will and order of Allah Ta'ala. Our intellect does not allow us to comprehend the being of Allah Ta'ala or all the rulings in His religion. Therefore, we do not enquire about matters that we have no knowledge about. If we do not understand any matter we should not make fault disputes.