Islam For Our Times

Adapted from the treatise by Shaykh Dr Jafar Shaikh Idris

Islam, exactly as it was revealed to Prophet Muhammad SAW, and without any changes or alterations, is the religion that Allah chose for all people from the time he sent His Messenger (SAW) till the end of time.

Islam is thus for recent times just as it was for earlier times. But while the texts of this religion are immutable, people's conditions are not. What can we do? In answering this question, people these days have been, basically, divided into two main camps: the faithful and the revisionist.


THE REVISIONIST SAYS:

Keep the religious texts as they are but give them meanings that suit contemporary culture just as those before you gave them meanings that suited their particular cultures. The texts are divine revelation, but their understanding is a human endeavour. Divine words are absolute, but their human understanding is relative.


THE FAITHFUL ANSWERS:

But the Qur'an was revealed in clear Arabic words whose meanings are well known to Arabic speaking people:

"We send it down as an Arabic Qur'an in order that you may understand." (Surah 12: Ayat 2)

The Prophet Muhammad SAW, explained the Qur'an verbally and by example. All the Prophet SAW's words and deeds are considered to be a living commentary on the Qur'an. The companions of the Prophet SAW were better placed to do so than later generations because Arabic was their mother tongue, and because they had knowledge of the occasions on which the verses were revealed, and the situations in which the Prophet SAW's words were uttered. Then came generations after generations of great leading scholars whose extant works are a living witness to the fact that they understood the basic meanings of the verses of the Qur'an in generally the same way as they were understood by the first generations. Your claim that each generation gave the words of the Qur'an and those of the Prophet SAW's meanings that suited their contemporary cultures is one that history belies.


REVISIONIST:

Are you saying that they never differed?


FAITHFUL:

They differed only slightly as far as the basic meanings of the verses and the Ahadith are concerned. But they naturally differed sometimes on matters like what was to be deduced logically from the text or the way rules were to be applied to a new situation. What is important here, is that the differences, whatever they were, did not come as a result of differences in culture. They were individual differences that occurred even among contemporaries living in the same cultural milieu. True, there were drastic differences, but they were among those who adhered to the correct method as well as those who adopted irrational methods.


REVISIONIST:

Are you claiming that there is a scientific method for the interpretation of Islamic text?


FAITHFUL:

I am saying rather that there is a scientific method for the basic understanding of every text, Islamic or otherwise.


REVISIONIST:

How?


FAITHFUL:

If you want to understand a poem by say, Shakespeare, what do you do?


REVISIONIST:

I consult the books that explain what Shakespeare meant by it.


FAITHFUL:

Do you mean that you do not understand it in the light of your contemporary culture?


REVISIONIST:

No, because my aim is to understand what Shakespeare meant by his poem.


FAITHFUL:

Do you mean that you give his words and phrases the meaning that he meant by them at the time that he wrote his poem, even if they differed from what current English usage might suggest?


REVISIONIST:

Of course; because my aim, as I said, is to understand what Shakespeare actually meant. If I give his words meanings that he did not intend by them, I would be attributing to him something that he did not say.


FAITHFUL:

Do you follow this same method if you want to be, say, an Aristotle's expert? Do you try, for example, to learn ancient Greek in which he wrote his philosophy?


REVISIONIST:

I certainly would, and would try not to confuse it with Modern Greek, because my aim again is to understand what Aristotle said.


FAITHFUL:

Are there any ways, besides his language that you think would help you in understanding his philosophy?


REVISIONIST:

Yes, I would for example, try to see how his contemporaries understood it because they were better placed to do so than I am. I would also consult the works of the experts who preceded me, and so on.


FAITHFUL:

Well, that is the method that we called scientific, and it is the method we advocate for understanding Islamic texts.


REVISIONIST:

But you are now ignoring the great differences between ordinary texts and Islamic texts.


FAITHFUL:

Would you please elucidate those differences for me?


REVISIONIST:

One of them is that I can understand what humans like myself really mean because I am human being, and because they address me in words that are human; therefore limited. But God is absolute and what He means is absolute, and cannot therefore be couched in limited human words. But if every reader of Islamic text is given the right to interpret them the way the reader understands them, there will be a multiplicity of meanings which approaches the absolute.


FAITHFUL:

Leaving aside your vague talk about the limited and the absolute, the gist of what you are saying is that while human beings have the ability to successfully communicate their meanings through a medium like Arabic, God fails to do so. This is despite the fact that He himself says that he used this human language so that those who speak it may understand his message.


REVISIONIST:

This looks like a good argument. But related to the difference we just mentioned is another important one. Islam, we say, is good for all times and places. If we give the words of its texts the same meanings that an earlier generation like the Prophet SAW's companions gave, we would be limiting Islam to a particular age.


FAITHFUL:

So, what is the alternative?


REVISIONIST:

The alternative is what I propounded at the beginning Of our dialogue. Every generation of Muslims should give them the meanings that suit their culture.


FAITHFUL:

Is this the understanding of the principle of the suitability of Islam for all times and places?


REVISIONIST:

It is, and I don't see how it can otherwise be.


FAITHFUL:

If the characteristic of the suitability of a message for all times and places is what you take it to be, then any message, even one that is advocated by the most stupid human beings can fit it.


REVISIONIST:

I think you're exaggerating.


FAITHFUL:

I am not, suppose that some one called Mr. Donkey formulated what he thought was a comprehensive ideology that consisted of many doc­trines on different aspects of life. Suppose that, to make it suitable for all times and places Mr. Donkey concluded his ideology with this statement; I hereby give all believers in this world ideology the right to make any changes in it they deem necessary to make it suit their different times and circumstance.


REVISIONIST:

Change will start to be made in donkeyanism soon after it is issued so much so that after a short lapse of time nothing remains of it except that concluding statement. But the Donkeyans will continue to boast of the suitability of their ideology to all times and places.


FAITHFUL:

Is this how you conceive Islam to be?


REVISIONIST:

Of course not. But then, what is your conception of this characteristic of the Islamic religion?


FAITHFUL:

I conceive it to mean that Islam, as it was revealed to Muhammad SAW, and without the slightest alterations, is good for all times and places. What makes this miracle possible is that Islam is not a man-made religion. It is a message of guidance from the Creator of mankind who knows who they essentially are, and who thus addresses them as human beings, and irrespective of their different cultures, colors, times, places, standards of living and so on.


REVISIONIST:

What do you then mean by the phrase 'Islam for our times'?


FAITHFUL:

I am saying that though the religion does not change, people's circumstances and problems do change. And so, to make the immutable religion relevant to their special circumstances, we need to present it in a language that our contemporaries understand, evaluate, in the light of it, any new ideas or ideologies that have a bearing on it, refute any claims that throw doubt on it, find in it solutions for new intellectual problems.

Finally it is important to make use of scientific discoveries to strengthen the faith of its adherents, and to use them as means of invitation to Islam. And many other things, all of which are made possible because though the texts are limited, what can be deduced and learnt from them is not.

Ten Merits of Islam

Adapted from the treatise of Shaykh Muhammad Idris Khandalwi RA

The First Merit

All principles and rules of Islam are most reasonable and proved. The Ulama i.e. the learned scholars of Islam - have written definite books on the principles and beliefs of the Shari'ah, and given the rational proofs, the causes, the secrets, expediencies of its provisions and the rules. In these books the principles and rules of Islam have been shown to be according to sound reason, right understanding and true nature. If any person raised any objection on any religious question, the Ulama has given, and will give - a very reasonable, logical and complete answer to it.


The Second Merit

Islam pointed out such wonderful ways of serving and worshipping Allah, as are not to be found either in any revealed book or in any worldly religion.


The Third Merit

Islam has given thorough details of the obligations towards Allah, towards one's own self and towards fellow beings; even one-hundredth of these details (1/100th) cannot be found in any other religion.


The Fourth Merit

No constitution and no law can compete with the perfect political system of a country or a city constitution and the rules of justice, administration and international security, that is presented by Islam. Take the constitution and Law of America, Britain or any other country; we will find - by going through them that they are based on the expediencies of a particular territory, and whichever law is enacted, it will be found to contain particularly the element of domination and preference of a particular nation and a particular territory. On the contrary, the law promulgated by Islam, enunciates the rights of mankind without distinction of race and colour. No branch of Islamic law is based on the expediencies and objects of any particular territory and particular race. The proof of this is that - whenever any problem presents itself in the world, whether it be about the agreement and treaty with any nation or about war and whether it be about the internal administration or foreign policy of the country, a commandment relating to it will certainly be found in Shari'ah of Islam.

In Agra, India - an Englishman demanded proof of the truth of Islam from a Muslim scholar. The 'Aalim gave some proof about the truth of Islam and related the miracles of the Prophet SAW which proved him to be a true Prophet (SAW). The Englishman admitted the truth of these proofs but said that there was one more proof about the truth of Islam. He said that their (English) constitutional and administrative law was framed with the deliberations and consultations of hundreds of wise men and politicians of the country and was completed in hundreds of years and inspite of all this, some law or the other needs amendment and alteration every four or five years. On the other hand, the Law of Shari'ah was set up in a period of twenty-three years by the tongue of a person who does not know how to read or write, without consulting anybody, and no amendment and alteration was needed in it until now, nor did it show any sign of weakness as to its stability and constitution. Such a complete and extensive constitution and code cannot be made without revelation from Allah. The 'Aalim then inquired of that Englishman as to why he did not embrace Islam. He replied that if he did so, his service and salary would come to an end. On hearing this, the 'Aalim kept quiet. It came to be known afterwards that the Englishman embraced Islam some time later. (This historical narrative can be found in Tuhfat-ul-Hind: Page 240)


The Fifth Merit

No other religion contains even a shadow of the science of ethics and manners as contained in Islam. Such discussion are well perused and dwelved into in immense detail by the kitabs - Ihya-ul-Ulum ("Renaissance of Learning") and Kimiya-I-Sa'daat (Alchemy of Bliss) by the grand scholar of Tasawwuf - Imam Ghazali RA. All sources of discussion of these monumental compositions are based directly from the Holy Qur'an and Hadith of the Prophet Muhammad SAW.


The Sixth Merit

No other religion contains the injunctions about the prevention and restraint of the carnal desires, evil instincts and worldly pleasures and about the protection of the chastity and character of women as are found in Islam.

Islam enjoined Hijaab for women and prohibits men from casting their looks on women, so that the chastity and character of women may not be tarnished; and so that descent and progeny may not become doubtful.

Islam has prohibited singing and music because it leads to sexual waywardness.

Islam has prohibited consummation if alcohol because it takes away the faculty of reason which is the most valuable gift in the world. Therefore, the Shari'ah of Islam has prohibited all intoxicating things which cause the destruction and annihilation of the faculty of reason. People should be thankful to Islam which has protected our faculties of reason, upon which depends - our faith and worldly affairs.

Islam has prohibited usury and gambling which are the causes of man's spiritual and temporal degeneration. Islam enjoins us to advance Qarz-i-Hasanah ("Loan Without Interest") to others when they need it. That is - we should help them by advancing loans without interest and if we gain any profit out of any pledged article, such profit should be credited towards the principal loan. We should help the needy when they are in need and advance loans to them without making them feel obliged. Allah is not kind to one who is not kind to men. This is the teaching of Islam.

The creed of usury tells you that we shold take advantage of the miseries and needs of the needy, and should increase wealth by advancing loan on interest to them, without doing any work or labour. If the debtor is unable to pay the debt in time, give him fürther time with a smiling face, so that the interest is doubled and trebled and you may eventually put his house and property to auction.

The evil results of usury are briefly as follows:

1. Mutual help and obligation come to an end.

2. It makes a man hard-hearted instead of kind-hearted.

3. One addicted to this evil is pleased to see others in trouble and he is always on the look out to find a needy person so that by showing sympathy, he may be able to entrap him in the net of loan and get his property auctioned.

4. When avarice and greed of wealth is augmented, his conscience teaches him various ways of dishonesty and fraud.

5. Gradually such a person becomes indolent and a pleasure-seeker. When he sees that he accumulated so much wealth to enable him to earn thousands, he does not care to take the trouble of indulging in trade, cultivation of land or industry, upon which depends the progress of the country. If the capitalists invest their capital only to secure interest and do not establish any industrial factory, the country will not make any progress.

In short, Islam has completely prohibited indulgence in revelry and carnal desires, and has made adequate provision for the protection of honour, chastity, descent and progeny of women. It has also prohibited the filth of usury, because Islam does not tolerate such an acquisition of money which generates dishonesty, fraud, cruelty, hard-heartedness and pleasure over the trouble of the afflicted.

Communism exhorts the poor to rob the Capital of the Capitalists and bring them down to the level of beggars and labourers.

But Islam enjoins the rich and wealthy people to pay the Zakat and to help the poor by giving alms to them without letting other people know of it in the least. It is not valid for anyone to let their neighbour go to bed hungry. When we give alms and charity to anybody, we should not press our obligation upon him, but we should thank Allah who enabled you to help others, because if Allah wished Allah could have done the reverse. If any needy person be not inclined to accept charity, help him by advancing Qarz-i-Hasanah ("Loan Without Interest") to him.

Islam enjoins the poor not to cast their looks on the property of others, but to remain content with their poverty, rather, to be grateful to Allah because poverty is also a blessing which was conferred by Allah on His friends. The Prophets - Ibrahim Khalilullah AS, Musa Kalimullah AS and Isa Ruhullah AS were blessed with the gift of poverty. On the other hand, Allah SWT granted Namrud, Fir'aun and the Jews the tempting sovereignty of this transcient world. When the rulers of states were intoxicated with power, wealth and position and became so proud and haughty as to defy that very Allah Who had granted the kingdom to them, Allah after the lapse of centuries, destroyed them all in no time. Now we may compare the preachings of communism with the teachings of Islam.


The Seventh Merit

Islam is the gist of the Shari'ah of all the Prophets AS and the essence of wisdom of all the wise men. There is not a single good and virtue which has not been enjoined and there is not a single evil and vicious act which has not been prohibited.

Imam Rabbani Mujaddid Alfi-Sani RA in one of his letters says :

"The personality of the Leader of the Universe - Muhammad Messenger of Allah, (SAW) was the reflector of all the attributes and virtues. The Book which was revealed on him, that is, the Holy Qur'an, is the gist of all the Divine Books which were revealed on all the Prophets (AS) and his Shari'ah is the gist and essence of all those Shari'ah and the practices and religious services of his shari'ah are the combinations of the religious services of the Angels and of the whole universe. Some Angels are ordained to undertake Ruku' (bowing), some Sujud(prostration) some Qiyam (standing erect). In Solat, all these services are combined. In previous communities, some had the morning prayer as obligatory, others had other prayers and on this community (of Islam) all the prayers have been made obligatory. The religious services of this community are the combination of the different religious services of the earlier communities.

Therefore, to act on the Shari'ah of Muhammad SAW - as a matter of fact, is to act upon all the Shari'ats; and to deny the Shari'ah of Muhammad (SAW) is to deny all the Shari'ats. To affirm our Prophet (SAW) is to affirm all the Prophets AS; and to deny him (SAW) is to deny all the Prophets AS. Therefore, the believers in him are the best communities and the deniers of him are the worst of communities." (Daftar-i-Awwal: 70th Maktub)


The Eight Merit

The Economic Law of Islam is based on this principle that no one should be left unprovided for. It is the primary duty of an Islamic State that it should establish a Bait-ul-Mal ("Public Treasury") and realise Zakat, charities and other recoveries; and spend the Zakat collected from a particular town on the poor and the destitute of that town and to spend only that portion of it elsewhere which is left after making provision for the deserving people of that town. It is also the duty of an Islamic State that if any non-Muslim is unable to earn livelihood, he should be maintained from the Bait-ul-Mal of the Islamic State.


The Ninth Merit

The judicial and criminal system of Islam is fully responsible for maintenance of public peace and order. It enjoins to cut the hands of the thieves so that no thief may dare even to look at the property of others. It enjoins to whip and stone the adulterers so that no bad character be able to defile the chastity and character of women and may not thereby make doubtful the descent and progeny of any family, and thus prevent the illegitimate issues from becoming co-sharers in the inheritance along with the legitimate issues.

The present form of Government not only fails to prevent the theft and adultery, but allows them to thrive day by day, and the simpletons regard it as progress and democracy and regard the Islamic penal law to be barbarous. By Allah, Reason tells us that the barbarity is far better as compared to the prevailing civilisation and democracy which puts the honour and property into danger.

There is no latitude for the thieves and the bad characters in the Islamic law as said:

"It is as bad to do good to the bad as to do bad to the good."

The fact that a particular law of the land creates anxiety among the thieves and the bad characters, is a clear proof of that law being just and right. Therefore, the fact that Islamic Penal Law makes the thieves and knaves nervous is a clear proof of its being just and right.


The Tenth Merit

The Islamic Shari'ah is plain and clear and not vague and complicated. The Islamic law does not tolerate that a case should remain pending for tens of years and the time and money of the parties should be wasted on the hearings; and the court that fails to grasp the facts of each case within a reasonable time is in all probability itself afflicted with the evils of bribery and corruption. In Islamic Shari'ah there is no room for a barrister or a representative to prove the truth as falsehood and vice versa. Secular laws which are so flexible that a representative may turn it in any direction he pleases, cannot be a just law, but a crookedness. In law and justice, there is no likelihood of any interference. Modern man-made laws are known as susceptible to any interpretation. Islamic Shari'ah is the law of justice. It only tends to do justice. It is rigid and not capable of being turned to any other side.

Am I A Mu'min ?

It has remained the way of Allah that whenever a nation was to become corrupt, Allah would send a Prophet from amongst them who would show them the right path. Allah SWT sent many Messengers into this world and many Prophets. The Last Messenger who was sent onto the face of this world is our beloved Prophet Muhammad SAW. He was given the Qur'an. The Qur'an was given to the Prophet Muhammad SAW for an important reason -

Guidance for Mankind and Jinnkind.

Allah SWT says in the Qur'an:

"This is the book in which there is no doubt, it is the guidance for those who fear Allah."

Therefore - the Qur'an is a means of guidance for those who fear Allah.

Who are the God-fearing ?

Allah SWT defines this in the Qur'an:

"Those who believe in the Unseen and are steadfast in Solat and spend out of what We have provided for them."

So this is the sign and proof of those who have Imaan. Allah Ta'ala has described a God-fearing person as one who possesses the above three qualities which have been mentioned above. When a person possesses three such qualities, he/she will become a true and complete Believer.

Having strong faith in the Unseen plays a major role in the heart, and this is called Imaan.

Performing Solat and spending from what Allah has provided is from the actions of a Muslim.

When a person has firm belief in Allah and the Unseen, and then goes on to perform good deeds, then only he becomes a true Muslim. A Mu'min.

From the Qur'an and Hadith, we have many qualities and attributes possessed by a Mu’min. Several of many are described below so that we all take them as guidance and guidelines in our pursuit to reach the station of being a Mu'min.

First of all, Allah SWT mentions in the Qur'an:

"Successful indeed are the Believers."

Allah SWT then continues and mentions those who are successful Believers.

Allah SWT says:

"Those who offer their Solat with all solemnity and full submissiveness. And those who turn away from Laghw (dirty, false, evil vein talk, falsehood and all that Allah has forbidden). And those who pay Zakaat. And those who guard their chastity. Except from their wives or that their right hands possess (slaves), for them, they are free from blame. But whoever seeks beyond that, those are the transgressors."

"Those who are faithfully true to their Amanat (all the duties which Allah has ordained. honesty, moral responsibility and trusts) and to their covenants. And those who strictly guard their five compulsory congregational Solat. These are indeed the inheritors who shall inherit the Firdaus (Paradise). They shall dwell therein forever."

Allah SWT has mentioned Solat and Zakat which is obligatory for a Muslim to perform. These qualities have already been mentioned previously.

Here Allah Ta'ala also says:

"And those who turn away from Laghw (all that has been forbidden /vain talk) ."

Allah Ta'ala has made it clear that a Mu’min is that person who refrains from sin. This is because when a person commits a sin he is either:

1. Engaged in other than the Remembrance of Allah.

2. Is going against the Orders of Allah.

Many a time, it is better to stay quiet because one will save himself from sin, e.g. backbiting, evil vain talk, falsehood etc.

Our beloved Prophet Muhammad SAW has stated:

"One who kept silent saves himself."

However, there is a very important point that needs to be mentioned. When there is a gathering or a conversation in which one is backbiting, it is necessary that we stop this action. Why? Because we have been ordered to prevent evil. However, in such circumstances where one does not stop backbiting, it will become necessary that one walks away from such gatherings or conversations.

In another Hadith, our Prophet Muhammed SAW has said:

"Part of someone being a good Muslim is his leaving alone that which does not concern him."

Allah SWT also mentions in the Qur'anic verses:

"And those who guard their chastity"

Allah SWT further mentions:

"Those who are faithfully true to their Amanat and their covenant."

An easy remedy for guarding one's chastity and to be faithful to one's amanat, his covenants and promises is to have the quality of Hayaa (modesty and shame). This is simply because, when a person possesses such a quality, it will automatically stop him from committing such sins like adultery, theft and lies. He will think to himself that if tomorrow I am exposed, then what will people think of me ? Shame and modesty is such a vital article of Imaan that is why our Prophet Muhammad SAW mentioned Hayaa (modesty) separately in another Hadith which is mentioned in Sahih Al-Bukhari:

"Imaan is made up of 60 and 9 sectors and modesty is a sector of Imaan."

Another Hadith is narrated by Imam Bukhari and Imam Muslim:

"A true Muslim is the one from whose tongue and hand other Muslims stay safe."

Here, our most beloved Prophet SAW mentioned the tongue first. The scholars of Hadith have mentioned that there could be several reasons for this. One reason is that it is very easy to harm someone with the tongue. One person may say something which another person may not like. The second reason is the harm caused by the tongue is usually more severe than the harm caused by the hand. A person finds it difficult to forgive someone who is hurt their feelings more than someone who is actually hurt them physically. The wound of the body caused by a sharp object may heal but the wound in the heart caused by the tongue may be very difficult to properly heal. Thus - when a person safeguards his hands and tongue, only then will he/she become a true Muslim.

Thus, we need to save ourselves from becoming a source of harm for others, and we need to adopt those good attributes into our lives which the Prophet Muhammad SAW brought to us, and which his Companions RA adopted into their lives, which then became a means of their success in this world and the everlasting Hereafter.

It is also important to know that it is also Haraam to cause inconvenience to other Muslims. This is also a trait of a true Believer. He/she will not cause inconvenience to others.

Our Prophet Muhammad SAW has said:

"The most perfect Believer is the one with the best manners."

The Prophet of Allah SAW had the best characteristics and manners and through this, many non-Muslims converted to Islam just by looking at the actions of the Prophet SAW. Therefore, we learn that good manners and good character has a great impact on other people.

Another narration goes:

"Verily the Believer - because of his good character attains the stage of the fasting one and one who stands in prayer during the night."

A part of good manners is caring and sharing. Most importantly with our neighbours and guests.

The following Hadith explains just one of many injunctions of the rights of neighbours:

"That person will not enter Paradise whose neighbour is not safe from his mischief."

As to showing manners and being generous to our guests, our Prophet Muhammad SAW has said:

"Whosoever brings faith in Allah and on the Last Day should be generous to his guest."

It is a great bounty that we have so many of our Prophet Muhammad SAW's sayings in front of us which we can act upon. In the same way, we also have the Noble Qur'an, the Words of our Master and The Creator.

Allah Ta'ala says in the Qur'an:

"And the servants of the All-Compassionate-One walk on the earth with humility and when the ignorant people speak to them they respond with peace offerings."

Here, Allah Ta'ala is mentioning the true servants of Allah and the special slaves who will be rewarded with the highest place in Paradise.

Further below are just some of many translated verses of the Qur'an which will help us to understand the qualities of a Mu'min which all of us should possess:

SURAH AL-FURQAN: AYAT 64 ~ 77

"And those who spend the night in worship of their Lord, prostrate and standing."

"And those who say - 'Our Lord! Avert from us the torment of Hell. Verily, its torment is ever an inseparable, permanent punishment."

"Evil indeed it is as an abode and as a place to rest in."

"And those who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes)."

"And those who invoke not any other God along with Allah, nor kill such person as Allah has forbidden, except for just cause, nor commit illegal intercourse and whoever does this shall receive the punishment."

"The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace."

"Except those who repent and believe (in Islamic monotheism), and righteous deeds, for those, Allah will change their sins into good deeds, and Allah is Most Forgiving, Most Merciful."

"And whosoever repents and does righteous good deeds, then verily, he repents towards Allah with true repentance."

"And those who do not bear witness to falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity."

"And those who, when they are reminded of the Ayat (proofs, evidences, verses, lessons, signs, revelations etc) of their Lord, fall not deaf and blind there at."

"And those who say, 'Our Lord!’ Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of all the Muttaqun (the pious).' "

"Those who will be rewarded with the highest place (in Paradise) because of their patience. Therein they shall be met with greetings and the word of peace and respect."

"Abiding therein, excellent it is as an abode, and as a place to rest in."

"Say (O Muhammad SAW to the disbelievers): My Lord pays attention to you only because of your invocation to him. But now you have indeed denied (Him). So the torment will be yours forever (inseparable, permanent punishment)."

In the closing verses of this Surah, Allah Ta'ala mentions the quality, significance and effect of supplicating and repenting towards Allah.

Allah SWT mentions in another chapter of the Holy Qur'an:

SURAH AL-BAQARAH: AYAT 222

"Truly Allah loves those who turn unto him in repentance and loves those who purify themselves."

In another set of verses of the Holy Qur'an, Allah SWT mentions in favour of those who repent:

SURAH AL-GHAFIR: AYATS 7 ~ 9

"That those (angels) who bear the throne (of Allah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the oneness of Allah) (saying): 'Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow your way, and save them from the torment of the blazing fire!' "

"Our Lord! And make them enter the Eden Paradise (everlasting garden) which you have promised them and to the righteous among their fathers, their wives and their offspring! Verily, you are the Almighty, the All Wise."

"And save them from (the punishment for what they did of) the sins, and whomsoever you save from the sins (i.e pardon him) that day. Verily, you have taken him in mercy. And that is the supreme success."

Our Prophet Muhammad SAW has stated:

"Supplication (du'a) is the essence of worship."

Why? This is due to two main reasons. First, by supplicating to Allah, a person fulfils his obligation of calling on Allah, which is understood from the verse:

"And your Lord says, 'Call on me, I will answer you (your prayer).' " (Surah 24, Ayat 60)

This is worship in its purest form. Secondly, by invoking Allah, one realises that ONLY Allah can fulfil ones needs. The servant who calls upon his Lord abandons hope in everything else and turns his full attention to Allah, humbling in front of Allah. This is the essence of worship. Another desired result of worship is to attain reward from Allah, because there is such great a reward in supplication; it has been called the essence of worship.

The Verdict On Taqleed (Adherence)

NOTE: THIS ENTRY IS QUITE LONG BUT VERY IMPORTANT. PLEASE READ.

Introduction Question to the Ulama:

Some people say that Taqleed (Adherence to a madhab of an Imam) is Haraam in the Shari'ah (na'udzubillah). They insist that a true Muslim should only follow the Qur'an and Sunnah, and they say that it is equivalent to shirk (polytheism) to follow an Imam in matters of Shari'ah. They also claim that the Hanafi, Shafi'i, Maliki and Hanbali schools were formed some two hundred years after the Holy Prophet Muhammad SAW, therefore they are bid'ah (na'udzubillah) i.e. an innovation not approved in the Qur'an and Sunnah. They also stress that a Muslim should seek guidance directly form the Qur'an and Sunnah, and that no intervention of an Imam is needed to practice upon the Shari'ah. Please explain to what extent this view is correct?


Answer:

The answer to the above mentioned question follows and among the first things to be determined is what is Taqleed.


Definition of Taqleed

Literal: Taqleed is a verbal noun of the root ‘Qa' 'la' 'da' in the second form. The verb Qa-la-da means - to place, to gird or to adorn with a necklace. When used in conjunction with human beings, it refers to the wearing of a necklace, pendant or any other such similar ornament.

Technical: Taqleed is the acceptance of a statement of another without demanding proof or evidence on the belief that the statement is being made in accordance with fact and proof, or, for the purist - Taqleed-ush-shakhsi.


Taqleed – A Qur'anic Command

The basis for Taqleed is a Qur'aanic command -

"And, ask the People of Knowledge if you do not know." (Al-Qur'an)

Thus the general principle of Taqleed is enshrined in the Qur'an. Denial of this principle is, therefore, an act of kufr which expels the denier from the fold of Islam.


Daleel (Proof) of Taqleed

Aswad bin Yazid narrates:

"Mu'adh came to us in Yemen as a teacher and commander. We questioned him regarding a man who had died leaving (as his heirs) a brother and sister. He (then gave the ruling and) decreed half the estate for the daughter and half for the sister. This was while Rasulullah SAW was alive." (Kitaabul Faraa'idh - Bukhari and Muslim)

It will be realised from the above Hadith that Taqleed was in vogue even during the time of the Prophet SAW. The questioner in the Hadith did not demand proof or basis for the decree. He accepted the ruling, relying on the integrity, piety and up-righteousness of Mu'adh bin Jabal RA. This is precisely Taqleed. Secondly Rasulullah SAW did not criticise or reject the people of his age, who followed Mu'adh bin Jabal RA, nor has any rejection or difference on the issue been narrated by anyone else. The permissibility and validity of Taqleed are therefore evident, especially so because of it's prevalence in the glorious time of Rasulullah SAW.

The above Hadith further furnishes proof for the concept of Taqleed-us-Shakhsi. Rasulullah SAW had appointed Mu'adh RA to provide religious instruction to the people of Yemen. It is, hence, evident and certain that Rasulullah SAW granted the people of Yemen the right and permission to refer to Muadh bin Jabal RA in all affairs of Deen.

Huthail bin Shurgbeel RAsaid:

"(Once) Abu Musa was questioned, then Ibn Mas'ud was questioned. Ibn Mas'ud was informed of Abu Musa’s statement. Ibn Mas'ud differed with it. Thereafter Abu Musa was informed (of his difference). He (Abu Musa RA) then said: "Do not ask me as long as this 'Aalim of Deen is among you."

It will be understood clearly here that Abu Musa RA in directing the people towards Ibn Mas'ud RA by his command, "Do not ask me as long as this 'Aalim of Deen is among you," was mandatory regarding all matters of Deen.

This, in fact, is Taqleed-us-Shaksi which means to refer every religious question to a particular 'Aalim because of some determining factor, and to act according to his verdict. The Ahadith above indicate that "Taqleed-us-Shakhsi" is not a new concept. Its existence is from the very epoch of Khairul Qurun (the three golden eras of Islam adjacent to the age of Rasulullah SAW) is an established fact).


Taqleed in General

The faculty of Taqleed is inherently existent in us. If we had refrained from the Taqleed of our parents and teachers then today we would have been deprived of even the basic and preliminary needs of humanity. By nature, man is endowed with the ability to imitate and follow others. If this was not the case, we would not have been able to learn our home language. If we had refused to accept unquestioningly without demanding proof on every command, beck and call of our teachers, then we would have been ignorant of even the alphabet of a language, let alone the study and writing of our books. Our whole life – every facet of it, eating, drinking, donning garments, walking, earning, etc, is connected with this very concept of Taqleed. If the fundamentals and technical terminology of every branch of knowledge was not acquired on the basis of Taqleed, i.e. without questioning the authority of the masters, then the proficiency in such knowledge could not have been attained.


The Necessity of Taqleed

There are two types of wujub (compulsory nature of something) in Islamic jurisprudence:

1. wujub biz zaat
2. wujub bil ghair

Wujub biz zaat means compulsory in itself, for example the commission or omission brings about the compulsion, such as the commission of Solat and the commission of polytheism etc.

Wujub bil ghair refers to such acts which are not normally compulsory in themselves, but they constitute the basis for actions commanded in the Qur'an and Hadith and normally it is not possible to execute the commanded practises without also executing their basis. Therefore, wujub bil ghair means compulsory by virtue of an external factor. It is from here we derived the universal rule, "the basis of a wajib is also wajib" and this is the exact rule which governs the compulsory nature of Taqleed-ush-Shakhsi.


Evils of Discarding Taqleed

It is established by observation and experience that in this age most people are governed by selfishness, baneful motives, lust, insincerity, mischief, strife, anarchy, opposition to the consensus of the Ahdul-Haq, and subjection of the Deen to desire. This is manifest and self-evident. The Ahadith on fitan (strife) have forewarned us of the rise of these baneful traits in man. The Ulama (scholars of Islam) are well aware of this. It is for this reason (i.e. baneful traits) that in the absence of Taqleed-us-Shakhsi, great harm, mischief, disruption and corruption will reign in the Deen. One of the destructive evils which will raise its head in the absence of Taqleed-us-Shakhsi is self-appointed Mujtahids. Some persons will consider themselves to be Mujtahids and embark on the process of Qiyas (Shar'i analogical reasoning) and they will consider themselves to be of equal or greater rank than the illustrious Mujtahideen of the early ages of Islam. The previous Mujtahideen have reliably stated that some laws are Mu'all'al (based on certain causes). Citing this some modernists and liberalists have claimed that the command of wudhu for Solat is mu'all'al, it being the consequence of the early Arabs being camel-herds and goatherds. Since their occupation of tending animals exposed them constantly to impurities, the command of wudhu was formulated. On this basis they claim that since people of the present time live in environments and occupations of greater hygienic conditions, wudhu is no longer necessary for salaah. They conclude thus - the permissibility of Solat without wudhu (na'udzubillah).

Similarly, it is claimed (by such self-styled mujtahids) that the wujub of witnesses in the Nikah ceremony is mu'all'al, the need of witnesses being occasioned by the occurrence of a dispute which may arrive in the future. The presence of witnesses will facilitate the resolving of disputes between the contending marriage parties. On this basis they conclude that should there a time exist when there would no longer be danger of dispute, the Nikah will be valid without witnesses (na'udzubillah).

Another evil resulting from the discarding of Taqleed-us-Shukhsi is to practice in accordance if the esoteric (zahir) façade of certain Ahadith whereas such a practice is certainly not lawful. Since the discarder of Taqleed-us-Shakhsi sees himself unchecked and unfettered he follows the dictates of his desires. An example of this type of Hadith is as follows: "Rasulullah SAW performed Zuhr and Asr together and Maghrib and Isha' together without (the expediency) of fear and journey (as narrated in Sahih Muslim). At face value the Hadith indicates the permissibility of performing Zuhr and Asr as well as Maghrib and Isha even if there exists no valid reason for this practice. But, without any doubt, the unification of Solat without reason is not held permissible by any authority. The correct meaning of the above Hadith is arrived at by Ta'weel i.e. interpretation via the faculty of Ijtihaad. Practice in accordance with the mere façade of the words used in such cases will result in an opposition to Ijma (consensus of the Ummat), and such conflict is Haraam. The summary of what has been said is - Taqleed-us-Shakhsi is the basis for a wajib aspect (i.e. acting in accordance with the commands of the Shari'ah) and the basis of a Wajib is also Wajib, hence Taqleed-us-Shakhsi is likewise Wajib. One who has discarded Taqleed, even if he does not resort to Ijtihaad himself, nor follows the meaning conveyed superficially by the words, will, in difficult Masaa'il (juristic ruling) accept the verdict of any authority. He will at times follow one Imaam and at other, another. In this way he will sometimes practice in opposition to Ijma (consensus of the Ulama), and on occasions, even if the result is not in conflict with Ijma he will resort to the verdict which appeals to his whims and fancies and by means of which worldly motives are available. Thus, he will submit the Deen to the dictates of the nafs. We seek Allah’s protection from such deviation.


Taqleed Restricted Only To The Four Madhabs

There are numerous Mujtahideen. It may therefore be argued that Taqleed of any Mujtahid should suffice. What is the reason for restricting Taqleed to the four Imams only? It was realised from the exposition of the wujub of Taqleed that adoption of different verdicts leads to anarchy. It is therefore imperative to make Taqleed of a Madhab which has been so systematically formulated and arranged in regard to principles (Usul) and details (Furu) - that answers to all questions could be obtained either in specific form or in deducted form based on principles, thereby obviating the need to refer to an external source. This all-embracing quality by an act of Allah Ta’aala is found existing in only the four Madhabs. It is therefore imperative to adopt one of the four Madhabs. This has been the accepted practice coming down the ages from the early times in an unbroken chain of transmission, from generation to generation. The emphasis on this aspect of Taqleed is so profound that certain Ulama have restricted the Ahlus Sunnah Wal Jama'ah within the confines of the four Madhabs only.


A Baseless Question

The anti-Taqleed lobby attempts to hoodwink unwary Muslims by asking the question:

"Did these Madhabs exist during the time of Rasulullah SAW and the Sahabah?"

In response it could be asked:

"Did the compilation - Sahih Bukhari - exist in the time of Rasulullah SAW? Did the Qur'an (in the form we have it) exist during the time of Rasulullah SAW?"

If they respond by saying "Yes", then we to shall retort that the Madhabs did exists in the time of Rasulullah SAW. In fact, this very question posed by deviants, exhibits either their gross ignorance or their deliberate to hoodwink the unwary. If the madhab did not exist during the time of Rasulullah SAW and the Sahabah RA, the logical conclusion is that the entire Shar'iah which the illustrious Imams have expounded is not the Shar'iah taught by Rasulullah SAW and the Sahabah RA. But, this is absurd and preposterous. So it is important to clearly understand that the teaching of all the Madhabs are in fact the teachings of the Qur'an and the Sunnah. Nothing in the Madhabs conflicts with the Qur'an and Hadith. The different ways e.g. methods of Ibadah, etc. which the Madhabs are applying, are the ways and methods of the Sahabah RA which they had acquired from Rasulullah SAW. The differences were inherited from the Sahabah RA and such differences are by Divine Decree, hence Rasulullah SAW said: "The differences of my Ummat is a Rahmat". Whether anyone understands this fact that, 'Rahmat' (Mercy) is emanating out of the authoritative differences of the Fuqahah of the Ummat is of no substance. The fact that Rasulullah SAW proclaimed such differences to be the effects of Allah's Mercy is sufficient. Thus, there is nothing detestable in the differences prevailing among the Madhabs. These valid and authentic differences do not bring about disunity, as is stupidly asserted by the modernist deviants. The ignorance of people and their desires are infact the causes of disunity. While the terms, Hanafi, Shafi'i, etc. did not exist in the time of Rasulullah SAW and the Sahabah RA, the teachings of these Madhabs, all had existed. While Sahih Bukhari did not exist, the Ahadith contained in the book did exist. It is, therefore, stupid to pose the question of the Madhabs during the time of Rasulullah SAW. There is unity in this diversity. Deen is the product of wahi (revelation), not the result of man's desires. Since the hawa (desire) cannot find free-play within the chains of Taqleed the aim of the deviates is to refute the concept of Taqleed. But, breaking the chains of Taqleed is to enchain oneself with the shackles of the nafs.


Why Is It Necessary To Make Taqleed Of Only One Imam (Taqleed-us-Shakhsi)

The question arises, Why is it necessary to follow only one Imam? What is wrong if one mas'alah (ruling) is taken from one Imam and another from another Imam, as was done in the time of the Sahabah RA and Tabi'in. In those times the whole Madhab was not confined to one person.

The answer to this question is that in those times good was prevalent. Generally the lowly desires did not have any effect, influence or agendas in the matters of Deen. Whoever used to refer to any of his elders regarding any mas'alah, used to do so sincerely and he also used to act upon the verdict given to him whether it be to his benefit and desires or not. Later, sincerity to that degree and piety did not remain amongst the people. Such urge was present in people to ask one Aalim a mas'alah, and if it did not suit them, then they referred that mas'alah to another Aalim until they found a verdict that suited their desires. Gradually, for every mas'alah - they had the urge to look for a suitable reply. It is obvious that such people are not seeking the truth. Sometimes the consequences is very serious, e.g. a person in the state of wudhu touches his wife. A person following the Shafi'i madhab tells him that - "Your wudhu is broken, therefore remake your wudhu". He replies "No, I am a muqalid of Imam Abu Hanifah RA; according to him this does not cause the wudhu to break. I can read Solat with the wudhu. Then the person vomits a mouthful, a person following the Hanafi madhab advises him to make wudhu as his wudhu has broken; then this person replies that I am making Taqleed of Imam Shafi'i RA and according to Imam Shafi'i RA vomiting does not cause the wudhu to break. A person can read Solat with such a wudhu. If this person reads his Solat with this wudhu then his Solat will not be valid according to both - Imam Shafi'i RA as well as Imam Abu Hanifah RA. This is called Talfeeq and there is Ijma and consensus of the Ulama that Talfeeq is ba’til and impermissible. In reality by doing this a person does not make taqleed of Imam Shafi'i RA or Imam Abu Hanifah RA, but he is following his desires, and the Shari'ah has prohibited us from following our desires. Its result is going astray from the path of Allah Ta'ala.

Allah says in the Qur'an:

"And do not follow your desires (in future too) for it will lead you astray from the path of Allah." (Surah Hud: Ayat 26)


Therefore it is NECESSARY and WAJIB to make Taqleed of one Imaam only. It is for this reason that the Qur'an has commended adherence towards Allah repeatedly.

Allah Ta'ala says:

"And follow the way of that person who turns towards me."

Generally someone feels according to his strong presumption that Imam Abu Hanifah RA is most probably correct and munib (has good quality of ibadah), that is, his Ijtihaad conforms more with the Qur'an and Hadith. That is why he has opted to make Taqleed of Imam Abu Hanifah RA. Another person has this strong feeling that Imam Maalik RA's Ijtihaad conforms with the Qur'an and Hadith, therefore, he makes Taqleed of Imam Maalik RA. Someone has the similar feeling regarding Imam Shafi'i RA's Ijtihaad, that is why he makes Imam Shafi'i RA Taqleed and someone for this very reason makes Taqleed of Imam Ahmad bin Hanbal RA.


Talfeeq And Changing Madhabs Is Not Permissible

It is not permissible to leave taqleed made upon one Imaam and follow another Imaam when one wishes. When this is done without permission from the Shari'ah it leads to talfeeq, it also causes one to follow one's desires resulting in going far away from the truth and being led astray.


Madhab Of A Revert To Islam

Another frequently asked question arises as to what is the hukum (ruling) for a convert to Islam; or for one who wishes to switch from his state of non-taqleed to taqleed? Which Madhab does he have to follow?

The answer to the above is - if such a person lives in a place where a particular Madhab is dominant, then he/she should follow the Madhab by virtue of its dominance. If he/she happens to be in a place where several Madhabs are practiced on a more or less equivalent basis, then he/she will be free to choose any Madhab acceptable to him/her. However, once the choice is made he/she will be obliged to remain steadfast on the Madhab of his/her choice. In cases where it is difficult to act in accordance with one's Madhab e.g. due to a death of Ulama of one's Madhab; moreover for the one who is not an Aalim - it will be permissible, in fact compulsory, to adopt the Madhab which happens to be dominant in the place where one happens to be. For a person in such circumstances Taqleed-us-Shakhsi of his/her former Madhab will not be compulsory. He/she will be obliged to choose from the four Madhabs - the Madhab which is dominant in his particular circumstance. However, such cases are rare. The general rule in force is the wujub (compulsion) of Taqleed-us-Shakhsi.


The Spiritual Disease Of Admut-Taqleed

Admut-taqleed (abandonment of taqleed) is a disease spread by Shaytaan. Shaytaan's plot is always to destroy the Deen and the best and the most effective way to achieve this evil aim is to negate the concept of taqleed. The Sunnah is inextricably interwoven into the fabric of taqleed. Once a man abandons taqleed of the Madhabs he is left with no guidance other than the deviation of his nafs. While he pretends to possess the ability to formulate the Shari'ah directly from the Qur'aan and Hadith, he can venture no further than picking and choosing from the various opinions and rulings of the illustrious Imams. In so doing, he follows the base desires of his nafs. Once the authority of the Four Imams has been shrugged off, the Muslim is cut off from his Imaani moorings. He will then drift in the ocean of deception and desire which Shaytaan has prepared for him. Admut-taqleed is thus a fatal spiritual disease which can lead to the destruction of one’s Imaan.


The Sunnah

In the present time the Ahlus Sunnah Wal Jama'ah is confined to the four Madhabs. Whoever searches for the path of the Sunnah beyond the confines of the four Madhabs will deviate in to Baa'til. Since every teaching of the four Madhabs is the Qur'an and the Sunnah, deviation therefrom is to deviate from the Sunnah.

Those who deviate from the Sunnah are destined for Jahannam according to the explicit pronouncement of Rasulullah SAW who said:

"Bani Israel split into seventy-two sects. My Ummat will split into seventy-three sects. All of which, save one, will be in the fire."

When he was asked regarding the sect which will be saved from the fire.

Rasulullah SAW said:

"That path on which I and my Sahabah are."

Salvation (Najaat) in the Hereafter (Aakhirah) therefore depends on donning the mantle of Taqleed. We should strive to ensure our safety from the ingeniously subtle designs of Shaytaan to drag us with him into eternal punishment. Shaytaan has nothing to loose. Remember that.

(Based on the advice of Darul Uluum Student-Aalim, Holcombe, Bury, United Kingdom)

Aqidah 104

Life, knowledge, power, intention, hearing, seeing, speaking and creation, are all the perfect and complete Attributes and Qualities of Allah SWT. That is, every Muslim must understand and engrave in their hearts that Allah is Eternally Alive, Allah is Most Intelligent, and Allah has full Power and full choice. Whatever Allah does, is by His choice. Allah is All-Knowing and Most Knowledgeable. There is no atom or speck in this universe that is outside His knowledge or control; and nothing can be hidden from Him.

Allah listens to the voice and call of each and everything, whether they are in the heavens or in the earth. Allah even hears the sound of the movements of the smallest ant that moves beneath the seven earths. Allah hears the sound of the entire Universe - all at once and all at the same time. The sound of one thing does not overcome or interrupt the sound of another, in His hearing. Allah sees everything in the Universe - all at once, and all at the same time. No screen or darkness can ever separate Allah's sight from everything and anything. Allah can speak and is not dumb.

Allah is The Creator; that is - Allah has the ability and quality to create and bring things into existence from non-existence. Whoever He wishes, He gives life; and whoever He wishes, He gives death. To bestow honour or to disgrace is totally in Allah's Control. All these complete and perfect Qualities belong to Allah SWT alone, and it is for this reason that all the strange and wonderful things in this Universe bear testimony to Allah.

It is thus clear that all creation is not the work and craftsmanship of a some dead, ignorant and incapable thing, rather it is all the work of One Being that is Alive, Knowledgeable, Powerful and Most Wise. These qualities of life, of knowledge, of power, of intention, of hearing, of seeing, of speech, and of creation are also present in the creation. According to all intellectuals - these qualities in man are perfect. So, if these qualities were not perfect in the Creator, then how could it ever be in the creation? Allaah has placed a sign of these perfect qualities in man so that when he reflects upon himself then he will recognise his Creator. He will realise that these perfect qualities that are found within himself are merely a reflection of the perfection of Allah Ta'ala.

In actual fact, the qualities that are found in man are not even comparable to those found in Allah Ta'ala. The similarity is only confined to the words; and is far in actual reality. One should know that there are two types of qualities. The first type is intrinsic and the second is the practical form.The intrinsic qualities are those that cannot exist together with their opposites in one being - for example, knowledge and power.

Allah Ta'ala has these qualities in Him, and Allah does not have their opposite qualities - which are ignorance and weakness. That is, NA'UDZUBILLAH, we will never say that Allah Ta'ala is dead, ignorant, weak, helpless, deaf, blind and dumb; because these inferior attributes are all faults and shortcomings, of which the Being of Allah Ta'ala is free and pure.

The practical form of those attributes, which do exist in Allah, together with their opposites, which are in relation to others (i.e. their connection is with other things besides the Being in which they exist). For example, to give life and death, to bestow honour and disgrace, to grant sustenance and to take away sustenance, etc.; these qualities are such - where a Being can be described as having both the opposites at the same time. It is as though the quality of creation is the summary of all this and they are its exegesis. If Allah did not have this quality of creation, then this entire Universe and all its beauties, intricacies and wonders would not have come into existence. Allah Ta'ala says: "Indeed Allah's order is such that when He intends a thing, He merely says "Be" and it becomes". Allah is not in need of raw materials to create. From nothing, comes everything. Takween means to create merely by the use of the word "Be".

Aqidah 101

AQAA'ID RELATING TO THE BEING AND QUALITIES OF ALLAH TA'ALA


AQIDAH 1

Allaah Ta'ala, with His ever-existent Being and Qualities is existent by Himself. Besides Him every other thing came into existence by His doing. By His creation every other thing came into being from non-existence into existence. His Being is Himself. Besides His Being and Qualities, every other thing in the universe is newly created, from non-existence into existence.

1. It is for this reason that no thing in the universe remains in one state. It is clear from the fact that these things are targets for changes and alterations and things are on course in disintegrating, disappearing and appearing, this proves that this universe is not existent by itself. In fact its existence and bringing into creation is the work of another Being. Hence, that Great Being, Who is responsible for bringing everything into existence, and Who is the Owner thereof, is the One we call Allah - The Owner of the universe. The original and real Owner is He Alone, in Whose Majestic control is the existence of the entire universe. Understand well that He is the real Owner, the Owner of creation. That one who is not the owner of creation cannot be the real owner.

2. Also, whatever one's sight falls upon from the things in this universe, it has the effects of dependency, insignificance, lowness and helplessness. This will affirm that nothing in this universe is existent by itself. If anything was existent by itself then it would be self-sufficient, and it would not be dependant upon anything.

3. If you look at anything from the sky down to the earth, you will not find nothing that is free from movement (i.e. it is stagnant). There are six types of movements; movement of existence (movement within itself), a troubled movement, a movement of growth, a destructive movement, a changing movement and a movement of place. These things can also be seen by the eye, that all movements are not the same. From this we gather that the movement of anything is not by virtue of itself or choice, in fact it is administered thereupon, by something that is separate from its being. Hence the real Administrator, by whose actions all these movements occur, is Allah Ta'ala, who through the means of this 'puppet show' displays and exhibits His Absolute Power and Control.


A REFUTATION TO THE DENIERS OF ALLAH TA'ALA (ATHEISTS)

It is a well known historical fact that since the beginning of creation until present times, almost every person accepted the existence of a Creator. (Almost) Every religion, creed and community are unanimous on this fact that there exists a Creator. And that He had created this universe by His Choice and Will.

The group that believes in matter (that everything came into existence by itself), who are also known as atheists, refute and reject the existence of a Creator. They claim that there is no reality and truth in the existence of Allaah. They claim that the existence of a Creator is restricted to the minds of man, who had made this up. They claim that man has unnecessarily transferred the control of their actions, speech and conditions, in fact the creation of the entire universe to a supposed Being (Na'udzubillah). They say that it is unnecessary for man to believe in a Great Being. They say that man has resorted to believing in a Super Being due to his fear of the natural occurrences in the universe. They say that there is no necessity to believe in a Creator, simply because of the changes and occurrences that take place in the universe. They say that matter is also existent from time immemorial, and so is its movement and changes. By saying matter they refer to the smallest particles known to man which are called microbes and atoms, etc. They claim that regular changes occur in these micro-particles and over time they give rise to things which make up this universe.

Recent (scientific) research has shown that both the celestial and earthly things that exist in the universe, are essentially constructed from two constituents; matter and its movements. Both these were always existent and they are inextricable. One cannot exist without the other, just like a result is effected by the cause without its choice or intention, so too did this entire universe come into existence. The sky, earth, stars, trees, planets, vegetation, etc., etc. all came into being owing to matter and its movements. For this reason they claim that they do not have to believe in a Creator, nor do have a need for one. They thereby free themselves from (what they believe to be) the clutches and restrictions of adhering to any religion. They do not believe in a Creator and they firmly accept that matter and its resultant effects are the cause of the existence of this universe.

This, then is the claim of the atheists which you have just read, which besides their imagination and estimation amounts to nothing else. It is a completely haughty and arrogant claim, which comprises of absolutely no solid proof.

We, the worshippers of a Creator, say to the atheists that their reasoning for the existence of this universe is nothing else besides an empty claim and fancy imagination. They do not have a shred of evidence for their claim, and we have not found any success in understanding the crux of the matter by using their explanations, as to how this universe came into existence. We would like to know this, that whatever exists in this universe, all the wonderful and strange occurrences that take place with all their secrets and mysteries, which even the experts of science and research cannot fathom - who brought all this and how did all this come into existence? Give us the exact cause for all these effects to take place. One group says this that the perfect administration and regulation of this universe, speaks for itself, by testifying that our Creator and 'Supervisor' is an extremely Knowledgeable, Wise, Powerful and Mighty Being.
The atheists claim that this universe is the result of matter and its coincidental and accidental movements. They also acknowledge that matter is deaf, dumb, blind and without any sensory perception. They say that matter cannot speak, hear, see or think. No action of it is done by its own intention or design. It has no knowledge of planning or designing. Matter is also not bound to any fixed system or strategy. And yet this entire universe with all its beauty and perfect system came into existence by itself?!?

The atheists have taken the deaf, dumb and blind matter as their creator of this universe. They grovel at the feet of an insensitive thing and worship it although they do not call it their god. The worshippers of A Creator say that to accept matter and its coincidental and accidental movements as the result of the existence of this universe is as follows:


THE EXAMPLE OF A BEAUTIFULLY PENNED BOOK

For example if a person looks at a book which is beautifully penned, i.e. the calligraphy and contents of this book is extremely beautiful and eloquent, and this person says that all this is not the work of an experienced and expert author and calligrapher, but rather it is the result of ink and its coincidental and accidental movements.


THE EXAMPLE OF A ROYAL PALACE

If a person looks at a beautiful palace, which has numerous spacious and impressive rooms, the carpets and light fittings are extremely beautiful, the springs and fountains that grace the gardens are equally as beautiful, and this person says that all this is not the work of an expert engineer and builders, but rather it is the result of the coincidental and accidental mixing of sand and water. This mixture of sand and water gave rise to this beautiful structure, its beautiful interior and lovely garden, all of which came there by themselves. Which person who has any intelligence would accept such drivel? Anyone who talks in this fashion would surely be classified insane.


THE EXAMPLE OF A WATCH

If one looks at a watch and one observes all the intricate parts thereof, and when one takes note of the accurateness which its movements take place and how it functions so meticulously, then one naturally comes to the conclusion that this is the result and the work of an expert watch-maker. If someone claims that a blind, deaf and dumb person, who has no knowledge or understanding of watch-making, is the one who constructed this watch, then any intelligent human will never accept this statement.

Alternatively, if one claims that a watch is not the work of an expert watch-maker, but that it is the result of the coincidental and accidental movements of matter which gave rise to this form of a watch, and then after further movements of this matter, all the intricacies of the watch was formed, and then all these parts got together by themselves and started functioning, and it gives accurate time. Any listener to this type of drivel will have no other alternative but to burst out laughing.

Which intelligent person can accept that this entire universe with all its intricacies and wonders is the result of the blind and accidental movements of matter?

Our question to you is the following: 'According to you, all this variety and objects (in the universe), are all new, because they were all non-existent previously and then they came into existence later (as science has proven). This then is the reality of a new thing. So if the reason for the existence of this new variety is the ever-existent matter, and its constant and continuous movements, then it follows that all this variety and objects also have to be ever-existent, because since the reason is ever-existent, then the result should also be ever-existent. Yes, if you say that all this variety and objects came about by the choice and intention of matter, then we can say that the resultant effect by the choice of an ever-existent thing is something that is newly created and was never present. However, even you concede that matter does not have any life or senses. So how can all this (universe and its constituents) be newly created?

In short, no rational and intelligent mind can accept that a lifeless thing such as matter which has no senses, is responsible for the creation of this entire universe and all its wonders, and that this system will continue for always.


THE EXAMPLE OF PLACE

When one looks at a space, then without any deep contemplation, one will come to this conclusion that there MUST be a Creator for all this. Will one not come to this definite conclusion that the Creator of this space whose floor is the earth and ceiling the sky, is a Most Powerful, Knowledgeable, All-Knowing and Wise Being?

The question now remains that who is this Creator and where is He? It will be very foolish and asinine to aver that one cannot believe merely because one cannot see. Seeing is not a condition for believing. Everyone accepts the existence of the mind and soul, but to date no one has ever seen the mind or soul with their naked eye. Not seeing something does not negate its existence. The mind issues a decree behind its veil, and people bow down to this order with heads lowered. Nobody ever says that since we have not seen the mind we cannot accept any of its orders. Scientists must tell us if they ever witnessed matter and its movements, (which according to them is the reason for this entire creation). They have never done so nor will they ever do so. They claim that since they cannot see a thing they will not believe therein. Where then is this principle of theirs, whereby they deny the existence of Allaah Ta'ala. It is due to these type of principles that they deny the existence of the Akhiraah (Hereafter), and they have no proof for this denial.

Those people who are besotted with the acceptance of (only) the visible and perceptible, and are not acquainted with insight and contemplation, believe that nothing can be created without other things. Just like how one human being cannot be born except through another human being or one animal through the medium of another. In the same way they feel that this universe came into existence because of the interaction of matter and not that it was created from total non-existence.

This contention is completely incorrect. These people have based their reasoning and rationale of Allaah Ta'ala on that of human beings, in that just as a carpenter or a potter is dependant upon wood and clay respectively, in order to make furniture or pottery, so too, Na'udzubillah, is Allaah Ta 'ala dependant upon matter for the bringing into existence of this universe.

These people also accept that the non-static and constantly changing things of this universe, like figures, lines, embellishments, designs and decorations are not the product of any (solid) thing (matter), in fact, they are things which have come into existence from a state of non-existence. So if these things have come into existence without the interference of man and they are created without the medium of matter, then why is it that they cannot accept that the Beauty and Being of Allah Ta'ala is Ever-Existent and will always be in Existence?

We now understand that this concept that anything that is existent must be created from something else that is also existent is Baatil (rejected). It is for this reason that to create and bring into existence is the Special Quality of Allah Ta'ala. To create a thing would mean to bring it into existence from non-existence.

This entire universe was first non-existent and then with the Word from Allah Ta'ala, "Kun" (Be), it came into existence. This is the Power of Allah Ta'ala that He brings into existence without any means.


ANECDOTE 1

Once a group of atheists came to Imam Abu Hanifah RA with the intention of killing him. Imam Abu Hanifah RA asked them what they would say about a person who claims that he sees a ship laden with goods sailing on the sea, and it takes the goods from one end to another. This ship navigates the waves perfectly and there is no sailor (captain) to steer the ship. The goods get loaded on and off the ship by itself. They replied that this is such a nonsensical contention that no sane human would accept it. Imam Abu Hanifah RA told them : "Pity upon your intelligence. If a ship cannot sail and operate without a sailor, how can this entire universe operate without an operator?" Upon hearing this all of them were embarrassed and they repented and accepted Islam at Imam Abu Hanifah's hands.


ANECDOTE 2

Someone once asked Imam Maalik RA for the proof of a Creator. He replied by indicating towards the face and said that the face of man is small, and yet it consists of eyes, nose, ears, tongue, cheeks, lips, etc. Notwithstanding this, no two persons faces are the same. The voices, mannerisms, habits, etc. of each person is unique. In short, the fact that every person's features and profiles are not alike, nor are their voices, tones, habits and characters alike; proves that all this is definitely the work of a Supreme Creator, Who has blessed each person with his/her own uniqueness, which differs from others. This can never be the work of insensitive matter or molecules.


ANECDOTE 3

An atheist asked Imam Shafi'i RA for the proof of a Creator. He said that one must look at the leaves of a mulberry tree. The taste, colour, and smell of all of them are alike, but when a silk-worm eats therefrom, then silk is produced and when a bee eats therefrom, then honey is made and when a sheep eats therefrom, then it ejects it as droppings and if a deer eats therefrom, then it produces musk. All this different things are made from one and the same source. It is obvious that all these different products are the result of an All-Knowing, Most Powerful Creator. These are certainly not the result of 'natural' occurrences. If it were, then the result would have all been the same.

Islam - The Path For Mankind

There is a primary and simple fact about the religion of Islam and the manner of its operation in the life of mankind which, for all its simplicity, is frequently forgotten or initially misunderstood. From forgetting or failing to comprehend it, there arises a serious error in examining the religion, both its essential nature and its historic reality, its present and its future.

Some expect Islam, seeing that it is revealed by God, to operate in human life in a magical, extraordinary and incomprehensible manner. They expect it to operate without any regard for human nature, for the innate capacities and material realities of human life, in varying stages of human development and environments. However, they see that it does not operate in this manner, that limited human abilities and the material realities of human existence interact with it.

Sometimes, these two factors are clearly influenced by religion; whereas at other periods their influence is in a direction contrary to that of the faith: they strengthen the passions and desires of people, their weaknesses and shortcomings, thus preventing them from following the call of the faith and travelling along its path.When they realise this, they encounter an unexpected disappointment, and their trust in the seriousness and reality of the religious way of life is damaged. They may even be afflicted by doubt concerning religion as such.

Hence a whole series of errors arises from a single, fundamental error: misunderstanding this faith of Islam and its path, or neglect of this primary, simple truth. The faith of Islam is a divinely—ordained path for human life. Its realisation in the life of mankind depends on the exertions of men themselves, within the limits of their human capacities and the material realities of human existence in a given environment. Working for this aim starts at the point where mankind finds itself on being given the necessary equipment, and it continues to the end of the path within the bounds of human capacities, insofar as these are put to work.

A basic characteristic of Islam is this: that it never forgets for an instant, at any time or place, the nature of man and the limits of his capacities, nor does it neglect the material realities of his existence. Yet, at the same time, it causes him to attain - as has happened at various periods in the past and can always happen, if the necessary efforts are made - a higher point than that reached by any man-made system whatsoever. This is accomplished with ease, comfort, security and moderation.

All error arises from misunderstanding or neglecting the nature of this faith, from expecting the occurrence of miracles of hidden origin, miracles which will transform the nature of man, pay no attention to his limited capacities, and have no regard for the material realities of his environment.

Is Islam not revealed by God? And is not God omnipotent? Why, then, does this faith operate only within the boundaries of restricted human abilities? Why should the results of its operation be affected by human weakness? Why is it not always triumphant, why are its adherents not always victorious? Why should its purity, its elan, on occasion be overcome by weakness, by the passions, by material realities? Why do the wrong sometimes triumph over the righteous, the adherents of this faith? All these represent questions and doubts, and all arise in the first place from misunderstanding or neglect of the primary nature of this faith and its mode of operation.

Naturally God is capable of transforming human nature, by means of the religion of Islam or any other method. But - may He be exalted! - He has chosen to create man with his present nature in accordance with His own wisdom. He has chosen to make divine guidance the fruit of exertion and desire for it:

"Those who strive on our account, them will We guide to our paths."

He chose too to make human nature operate constantly, without being effaced or put out of action.

"The soul and that which regulates it. He inspired it with knowledge of its corruption and its piety. He who purifies it, prospers; and he who corrupts it, loses thereby."

He chose that His divinely ordained path for human life should be realised through human exertions, within the limits of human capacities:

"Truly God does not change the state of a people until they change that which is within themselves."

"Were God not to repel some people by means of others, truly the earth would be corrupted."

He has chosen thereby to raise men to a point of excellence corresponding to the exertions he has made, the abilities he has applied, and the patience with which he has met misfortune for the sake of realising this divinely ordained path, of removing evil from himself and from life around him:

"Did the people imagine that they would say: we have believed, and they would not be tested? We have tested those before them, and surely God knows the truthful and God knows the liars."

None of God’s creation has the right to ask Him — may He be exalted! - why He has chosen all this and willed it to be. None of His creation - may He be exalted! - has the right - since he is not a god, has no knowledge nor the possibility of knowledge - to ask concerning the general system of creation, that system whose results are in the nature of every created being. ‘Why’, in this connection, is a question asked neither by a serious believer nor by a serious atheist. The serious believer will not ask it because he is too polite towards God — Whose essence, attributes and qualities he knows - and too well aware of the limited nature of his human perception which is not equipped to operate in this realm. The serious atheist will not ask for he does not recognise the existence of God at all. Were he to recognise His divinity, he would know too His glory and the implications of His divinity.

"He is not asked concerning what he does, yet they are so asked."

For He alone is omniscient, aware of what He does.This is a question asked only by the frivolous, neither a serious believer nor a serious atheist. Therefore, no attention is to be paid to it, and it is not to be taken seriously. It is asked by one ignorant of the nature of divinity and its attributes. The only way to instruct the ignorant is not by direct answer, but by expounding to them the nature and attributes of divinity. Then they will either recognise and accept them, becoming believers, or they will deny and reject them and become atheists. The controversy is thereby concluded, unless dispute arises. And if controversy turns into dispute, the Muslim is not permitted to continue with it.

The conclusion we arrive at in this respect is the following that none of God’s creation - may He be exalted! - has the right to ask why He has chosen to create man with the nature he has; why He has chosen to make the operation of this nature permanent and uninterrupted; and why He has chosen to make the divinely ordained path for human life be realised through human existence, rather than enforcing it miraculously, through obscure, hidden means. It is however the duty of every single one of His creation to perceive and take notice of these facts, and to observe them in operation in human life. He should interpret the facts of human history in their light, understanding their historical line of development on the one hand and knowing how to confront and influence that line of development on the other. Further, he should live with the wisdom and power of God, and have the correct attitude towards them.This divine path, represented in its final stage by Islam, as entrusted to Muhammad - may the peace and blessings of God be upon him! - is not brought into being in the world, in the realm of humanity, simply by virtue of its revelation by God. It is not brought into being by being preached and proclaimed to the people. It is not brought into being by divine enforcement, in the same way that God enforces His will in the ordering of the firmament and the revolution of the planets. It is brought into being by a group of people undertaking the task, believing in it completely and conforming to it as closely as possible, trying to bring it into being in the hearts and lives of others too; striving to this end with all, they possess.

They struggle against human weakness and human passion within themselves, they struggle against those whom weakness and passion impel to resist divine guidance. They attain thereby, in the realisation of the divine path, a point made possible by human nature and permitted material realities. They begin with man as he stands and do not neglect his actual state and demands as he passes through and traverses the stages of the divinely ordained path. This group will triumph over their own souls and those of others at times, and at other times will be routed by their own souls and those of others, in accordance with the efforts they expend and the means they choose for the battle, suitable for the circumstances and the needs of the age.

More important in determining victory or defeat is however the degree to which they truly, in themselves, represent this path, and are able to give it practical expression in their personal conduct and behavior. This is the nature of the faith of Islam and the mode of its operation. This is its plan for action and its method. This is the truth that God wished to teach the Muslim community when He said:

"truly God does not change the state of a people until they change that which is within themselves";

"were God not to repel some people by means of others, truly the earth would be corrupted";

and

"those who strive on Our account, them will We guide to our paths."

This is the truth that God wished to teach the Muslim community at the battle of Uhud when it failed to represent the true nature of the faith in its own self at certain stages in the battle. It neglected or forgot the primary truth, imagining that inevitable victory was a consequence of their being Muslim.

God — may He be exalted! - said to them:

"And when you were afflicted with a calamity similar to one already experienced, you said. How is this? Say: it is from yourselves."

He also said to them:

"God made true His promise that you might test them with His permission. Yet you failed and disputed concerning the matter. You rebelled after He had shown you what you love. There are those among you who desire the world, and those too who desire the hereafter. Then He turned you away from them that He might test you."

The Muslim community learned this truth at the battle of Uhud, not by words of reproach, but through blood and suffering. It paid a high price: defeat after victory; loss instead of booty; a wound that left none unaffected; noble martyrs including Hamzah, the foremost of all martyrs — may God be pleased with him! - and worse and more serious than this for the whole Muslim community, the wounding of the Prophet of God - the blessings and peace of God be upon him! - the blow struck at his noble head, the fracture of a tooth in his mouth. He fell on his side in the pit which had been dug by Abu Amr, the evil ally of the Quraysh, as an ambush for the Muslims, while the polytheists were chasing him. He was alone with a few of his companions who were martyred one after the other while defending him. One of them, Abu Dajana, shielded him with his lack against the arrows of the polytheists. An arrow hit him in the back but he did not move until the believers returned from their route, to receive the hard and bitter lesson! It is thus clear that the realization of the divine path has been left to human exertions.

The fact that it is brought into being within the limits of human capacities rectifies the human soul and reforms human life. We say this not in order to supply a cause for God’s will in determining the matter as He has, but only in order to point out a practical observation of the effects of this working of His will in the life of His worshippers.

The truth of the faith is not fully established until a struggle is undertaken on its behalf among people. A struggle against their unwillingness and their reluctance, a struggle to remove them from this state to that of Islam and truth. A struggle by word of mouth, by propagation, by exposition, by refuting the false and baseless with a statement of the truth proclaimed by Islam. A struggle too physically to remove obstacles from the path of right guidance when it is infested by brute force and open violence.

In this struggle misfortune and suffering will be encountered, and patience will be necessary. In times of victory too patience is needed: it is then perhaps more difficult. Then one becomes steadfast and unwavering, pursuing the path of the faith righteously and unswervingly.

This struggle is necessary on the part of the individual for he struggles against himself while struggling against other people, and thereby horizons are opened to him in the faith which would never be opened to him if he were to sit immobile and at rest. He perceives facts concerning people and life which he could not realise in any other way. His soul, his feelings, his imagination, his habits, his nature, his reactions and responses - all are brought to a point of development which he could not have attained without this hard and bitter experience.

This, among other matters, is implied in God’s saying:

"Were God not to repel some men by means of others, truly the earth would be corrupted."

The first to be corrupted are human souls, by means of stagnation overtaking the spirit, weakening the will and paralysing it. Then the whale of life is subject to stagnation, or is able to operate only within the sphere of the passions, as happens to nations afflicted with luxury. This too is part of the nature in which God created man. He caused the well-being of this nature to reside in struggling for the establishment of the divine path for human life, by means of human exertion and within the bounds of human capacities. Moreover, this struggle and its accompanying trials is the practical means for purifying the ranks of the community - after the initial purification of the individual soul - of ridding it of the idle and the hypocrites, of those of weak heart and weak character, of tricksters and deceivers.

This is the truth God wishes to teach the Muslim community when He exposes it to trial and testing. It is then that the recesses of souls become known, and the ranks become clarified, beneath the hammer of trial, the hardship of experience and the bitterness of suffering. This is the truth God wished to teach the Muslim community after the battle of Uhud, when he said in reply to the Muslims’ question of - "How is this?"

"Say: this is from yourselves."

God then continues:

"That which befell you on the day the two groups met was with the permission of God, that He might know the believers and know the hypocrites."

"God did not place the believers in the state where you find yourselves for any purpose but this: that He might distinguish the evil from the good..."

"...So that God might know the believers and take martyrs from among you - God does not love the wrongdoers - so that He might test those who have believed and annihilate the unbelievers."

All this becomes rooted in their minds, while at the same time their calamity was caused by shortcomings in applying the complete meaning of the faith in their thoughts and actions during the battle. In the end, it was of benefit for them, through God’s grace and forgiveness of their fault, and because its consequences were a lesson for them, and a means of purifying themselves and their ranks. With regard to the true nature of the faith and the mode of its operation, we must add to the remarks already made a supplementary observation.

The fact that the realisation of this divinely ordained path is left to human efforts, within the limits of human capacities and of the material realities of human life at various stages of development and in various environments, does not imply the final and definite independence of man in this matter, or his isolation from the divine will and planning, the aid and assistance of God. To regard the matter in this manner would be in fundamental contradiction with the Islamic way of thought.

We have already remarked that God Almighty helps the one who struggles for the sake of right guidance:

"And those who struggle for our sake, We guide them to Our paths."

"God does not change the state of a people until they change that which is within them."

These two quotations indicate to us the relation between human exertions and the aid dispensed by God to humanity; by means of this aid, men will attain the good, the right guidance and the virtue for which they strive.It is ultimately God’s will which is decisive, and without which man by himself will attain nothing. However this will aid those who know its method of operation, request its help and seek to attain the pleasure of God. Despite all this, it is divine predestination which encompasses human beings and events, and trials, together with their benefit for the righteous, take place in accordance with it.

Thus, after the battle of Uhud God Almighty expounds to the Muslim community the causes of victory and defeat, indicating too the divine wisdom behind trials and both victory and defeat.

"God made true His promise that you test them with His permission. Yet you failed and disputed concerning the matter. You rebelled after He had shown you what you love. There are those among you who desire the world and those too who desire the Hereafter. Then He turned you away from them that He might test you."

His purpose too was to demonstrate to them His comprehensive path, and His absolute will and irresistible power behind all causes and events.

"If a wound afflicts you, then people have been afflicted with a wound like it; we cause such fortune to rotate among the people. It is too so that God may know those who believe and take from among you martyrs - God does not love the wrongdoers - and to purify the believers and to annihilate the unbelievers."